A PARAPHRASE AND ANNOTATIONS ƲPON THE New Testament.

A PARAPHRASE, AND ANNOTATIONS Upon all the Books of the New Testament, Briefly explaining all the difficult places thereof.

The Second Edition corrected and enlarged.

By H. HAMMOND, D. D.

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S. Luc: 2 14.

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Greg. Nazianz.

LONDON. Printed by J. Flesher for Richard Davis Bookseller in Oxford. MDCLIX.

A necessary Advertisement to the Reader.

TO prepare the Reader to receive the designed benefit of this work, it will be first usefull to present him with a scheme, or brief Table of the severals which here are offered to him, and will be reducible to three heads; The first concerning the Original Text, the second concerning the Version or Translation, the third concerning the Exposition of it. In every of these, if all that hath formerly been observed and written by o­thers had here been summarily repeated, it would have given a vast, but un­necessary bulk to this Volume: and therefore for those things which have been already thus largely insisted on, (whether by the Antients, S. Chrysostome, and the Greek Scholiasts, or, among the many later writers on this subject, by the most ju­dicious and learned Hugo Grotius, in his admirable Comments on the Gospels, as also in the Posthumous Annotations on the other parts of the New Testament, which for a great part bear his signature upon them) the care hath been to leave the Reader from their own hands to receive the account, and reap the benefit of their ex­cellent labours (which are every where to be met with,) and not to adde one Volume more to the great number of those which are already inriched with the spoils, and swelled by the transcribing of others observations.

In the first place, that concerning the Greek Text, Many learned men, especi­ally Lucas Brugensis and Robertus Stephanus, have used great industrie to observe the various readings of the many Manuscript Copies which had been diligently col­lected and compared. And these are already to be had by those that please to con­sult them. Yet because this Kingdome of ours hath been enriched with some monuments of Antiquity in this kind, which were probably designed by God for more honorable uses then onely to be laid up in Archives, as dead bodies in vaults and charnel-houses, to converse with dust, and worms, and rottenness; some of these I have chosen to advise with, and from them to offer sometimes a various reading; yet not permitting this to supplant or turn out that which hath vulgarly been received, but setting it in the inner margent, that those that have judgement may, as they see cause, make use of it.

The first MS. which I have my self twice compared, I found in the place of my Education, in the Librarie of St Mary Magdalene College in Oxford, a fair and an ancient Copie.

The second is that more known in the King's Librarie at St James's, presented to our late Soveraigne by Cyrill the Patriarch of Constantinople, written in Capital letters by a very antient hand, of Thecla, as it is thought, and now happily pre­pared for the presse by the great pains and judgment of Mr Patrick Young, from whose hands the most Reverend Father in God, the Archbishop of Armagh, having long since received a Copie of the various readings, was pleased to communicate them to me.

[Page] The third is the Greek and Latine MS. of the four Gospels and the Acts, found ninety years since in a Monasterie at Lions in the time of the Civil warre in France, and twenty years after presented by Theodore Beza, as a monument of ve­nerable Antiquity, to the University of Cambridge, the variations of which from the vulgar printed Copies I also acknowledge to have received from the favour of the most Reverend Archbishop of Armagh. What hath from any of these appeared use­ful to be proposed, is in the inner margent of this Book translated, and set over against the Text, with an [or] in the front of it, as the Characteristick note to distinguish it from the changes of the English Translation, which, without that mark, are put in the same margent.

2.

In the next place concerning the Translation, The first part of my task was to prepare a new one out of the Original Greek, such as seemed to me most agree­able, and on which my present understanding of the Text is founded; and to authorize or give confidence to such an undertaking, I had in my prospect not only the two English Translat. the one in the Book of Luurgie, the other in the Bibles, but the examples also of many learned men, as well those that live in the obe­dience of the Bishop of Rome (whose great, I shall adde,See the most [...]c [...]l­len [...] Paulus Fagius in his Praef. to the Targum of the Penta­teuch. just value of the Vul­gar, is notwithstanding sufficiently known) as others of the Reformed Churches: Such of both sorts are Cardinal Cajetane, Mr Calvine, who translate from the Ori­ginal what they comment upon. So doth Oleaster, and Mercer, and Forerius, and Erasmus, and Malvenda a late Spanish Frier, in his seven Volumes of Comments on the Bible. I need not adde Junius, and Tremellius, and Beza, and Castellio, the Authors of the Spanish, the Italian, the French Translations, and many more, who have all made use of that liberty. Yet considering my own great defects, the incompe­tencie and disproportionableness of my strength and few years consideration to the length and weight of this work, and knowing that as oft and as farre as I differed in my sense from other men, so often and in the same distance did other men differ from me; and having before my eyes, from the fate of other men's attempts in this kind, (which I could not induce my self to approve of) great reasons to forecast and foresee mine own hazards, and (though not to discern, yet) to fear and suspect many misadventures therein, and so to passe that more early censure on my self which from others, which saw not with my partial eyes, I had cause to look for; Upon these, I say, and some store of other considerati­ons, I made choise of the course which now is taken, in stead of obtruding a new, retaining the known Translation of our Bibles, and (after the manner which was formerly used in our Bibles of the larger impressions, of noting some other rendrings in the Margents) annexing, where it seemed usefull, another Trans­lation of some words or phrases, with this * or †, or other like marks of reference to the words in our vulgar Text: And this is done also in the inner Margent. And where the matter is of any difficulty or weight, the reasons of the change are more largely offered, and are to be found in the Annotations, referred to by some letter of the Alphabet, a. b. c. &c. set over the top of the word in the Text. But when the matter is more perspicuous, or lesse weighty, so that the bare af­fixing of the Greek words is a sufficient reason for the rendring them, then that only course is taken, and the Greek being affix'd to the English in the margent, the Reader is left to judge of it, and to make that advantage of the change which he sees cause for, without any prejudice to other rendrings.

3.

Thirdly, for the Explication of those difficulties in the phrase, or sense, which this Divine writing is still capable of, two waies have been taken which ap­peared most profitable, first, by way of Paraphrase, and secondly, of Annotation. [Page] The first in compliance with the wants and desires of the most ignorant Rea­der, for whom it appeared expedient, whensoever any part of the Text seemed capable of clearer words then those wherein the Translation had expressed them, so often to affix to those obscurer words a perspicuous Paraphrase, which is ac­cordingly done in the outer larger margent of every verse, and so much of the verse as is explained is included in one, if it be from the beginning of the verse, or, if not, in two brackets, after this manner [] so that the rest of the Text, which is excluded by the brackets, may coherently be read with the Paraphrase of that which is included, & the sense continue undisturbed by that means. This in the historical parts of this Book is contrived within the bounds of convenient brevity, & sometimes being wholly omitted, is yet supplied by somenote of refe­rence to any parallel place where it had been before explained: But in the Epistles, where the Apostles reasoning is close, or the transitions not very discernible, & in the Revelations, where the obscurities of the Prophetick style require a grea­ter circuit of words to explicate them, there the Paraphrase is more enlarged; and so it is in like manner as oft as the length of that seemed sufficient to remove the difficulty or obscurity of the Text, without any farther trouble to the Reader. Besides this, whensoever any appearance of difficulty still remained, which had not been cleared by the former methods, the only reserve hath been by way of Annotation, affix'd in Columnes at the end of every Chapter, and referred by some letter to that part of the Text to which it belongs, and there answered by the same letter both in the Text and Margent. These Annotations are generally de­signed for the satisfaction and use of those who have some understanding of the Original languages of the Bible, and therefore the several words or phrases, so explicated, are in Greek set down in the margent of the Annotations, and all of them collected into an Index at the end of the Book, (and for the use of the English reader, the like Index of every word or phrase so explained is annex'd in that language also.) And by comparing of those Original languages, the Hebrew words or phrases with the Greek which are used to render them, by consulting the Glossaries of the best Grammarians, Hesychius and Phavorinus especially (who have a peculiar title to this businesse of explaining words in the New Testament) and by taking notice of some customes among the Jewes, and Grecians, and Ro­mans, and by adding sometimes the testimonies of the Antients, when they ap­peared most usefull, and when my slender collections enabled me to annex them, and by some other means which the Reader will discern, (that especially of weighing the Context, and comparing one Scripture with another) and by the blessed assistance and influence of God's grace and providence upon all, this whole work hath been made up, and the difficulties of these Divine writings in some measure explain'd, with as much brevitie as the matter seemed capable of, purposely abstaining from all doctrinal conclusions and deductions and definitions on one side, and from all Postillary observations and accommodati­ons, moral or mystical anagogies, on the other side (both because these latter are infinite, and because every man is allowed (within the bounds of sobriety) thus to apply Scripture for himself, as his several tast and Genius shall suggest to him) and generally contenting my self with the one primarie and literal sense of each place, unlesse when there appeared some uncertainty, and just reason of doubt­ing betwixt two or more senses, which should be preferred. One thing only it will be needfull to adde here, that the lesse curious Reader, which desires only to understand and comprehend the plain sense of the Scripture, and without any more adoe to apply it to his souls health, shall not need to tire himself [Page] with the larger trouble of the Annotations, which of necessity contain many things above the understandings of the more ignorant. But for those whose curiositie shall demand the reasons of any lesse obvious interpretations, or sug­gest to them a willingnesse of any farther search, it will be necessary that the Annotations be read, as oft as there are any; and if at any time they seem to be wanting (in which particular I am not secure, but that much more may be fitly added in the opinion of other men then to me seemed necessary) I shall desire that resort be made to the known Commentators, especially to the most excellent Hugo Grotius, from whom, as oft as I had nothing to adde, I purposely avoided to transcribe any thing.

It remaines that as I am abundantly convinced of the defects and miscarri­ages of this work, so I beseech and importune the charity of those who have greater abilities, to contribute every one his talent toward the discovery of all the recesses of this Sacred writing; that at length (though not yet) this Reposito­rie and Magazine of all saving knowledge and divine observation, being clear­ly understood, and rescued from the many unsound resolutions and positions which the glosses of men have obtruded on it, the result may be the composing of all divisions and factions in the Church of Christ, the thinking and minding of the same things, the obliging and engaging of our souls to the pursuit of that One necessarie, the performance of an early, chearful, uniform, sincere, constant obe­dience, and practice of all that Christ came from heaven to propose to us.

The hope and intuition of which, as it was the main designe projected in undertaking of this work, so it will be the Readers only justifiable aime in per­using it, and the only qualification which will render him capable of reaping any fruit by the prayers and ministerie of those which attend on this very thing, among them, of

His Servant H. HAMMOND.

A POSTSCRIPT CONCERNING NEW LIGHT, OR, Divine Illumination.

§. 1.THAT which Jo. Beverovicius, a Physitian of Dort, thought neces­sary to be stated by the votes of the Learned of his age, before he would hope his profession could find any considerable enter­tainment among men, viz. whether there were a fatal period of every man's life, beyond which it were not in the compass either of art, or sobriety, or good managery to extend it, and as little in the power of disease, or intemperance, or even the plague or sword to shorten it; hath been matter of some consideration to me in this work. For as in the designing of his time and studies it was prudently foreseen by him that one such popular error being imbibed, and improved as farre as it would fairly yield, must needs be the defaming of his medicaments, and the blasting of his whole profession, as one great imposture; so after the pains and travail that this work hath cost from the time of the first thought and Designation of it, (at the beginning of my entrance on the study of Divinity) to this present day of the Nativity of it, I cannot look on it without some apprehension, that it may run the same hazard which we read of the child in the Revelation, c. 12. to be devoured as soon as born, if one false pretension, which hath of late been somewhat prosperous in this Nation, and is utterly unreconcilable with the de­signed benefit of this or any the like work, be not timely discovered and removed.

§ 2. And the Pretension is this, That the understanding or interpreting the Word of God, or the knowing of his Will, is not imputable to the use of ordinary means (such are the assistance of God's Spirit joyned with the use of learning, study, meditation, rational inference, collation of places, consulting of the Original languages, and ancient Copies and Expositions of the Fathers of the Church, analogy of received doctrine; together with unbiass'd affections, and sincere desire of finding out the truth, and constant prayer for God's special blessing on, and cooperation with these and the like means) but either to the extraordinary gift of the Spirit in Prophesying, Preaching, and Expounding, or to Illu­mination, not Prophetical or simply Extraordinary, but such as is thought to be promised to a new life, the work of the Spirit of God in the heart of every Saint of his, which conse­quently supersedes the use of all external Ordinances to such, even of the written Word of God it self contained in the Canon of the Scripture.

§ 3. Had this Pretension truth in it, I must confess my self, who doe not pretend to any such extraordinary gift or inspiration, obliged to acknowledge the great impertinency [Page II] of all this insuing work, the perfect vanity of the whole design, and every part of it, and therefore am concerned (as far as the hazard of having laboured in vain) to examine the grounds, and manifest the falseness of this pretension, and that in this method, and by these degrees.

§ 4. First, by surveying the Scripture-grounds or proofs, which are producible in favour of it; Secondly, by setting down the form of sound doctrine in this matter; Thirdly, by shewing the great necessity of opposing this, and adhering to the true doctrine. And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it, but will carry their Apology along with them.

§ 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel; It shall come to pass afterward (or, [...] in the last daies) saith God, that I will pour out my Spirit, (or, [...] of my Spirit) upon all flesh: and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit, (or, of my Spirit) and they shall prophesy. Whatsoever can be col­lected from this place to the benefit of the Pretenders, will receive a short and clear answer by considering the time to which this prediction (and the completion of it) belonged, and that is expressly the last daies, [...] in the notion wherein the Writers of the New Testament constantly use that phrase; not for these daies of ours, so far advanced toward the end of the world (which yet no man knows how far distant it still is) but for the time immediately pre­ceding the destruction of the Jewish polity, their City and Temple. That this is it, appears not onely by the mention of Sion, and the destruction approaching it, in the beginning of that Chapter in Joel, which signifies it to belong to Jerusalem that then was; but also by two farther undeceivable evidences: 1. By the mention of the wonders (immediately subjoyned) in the heavens, and the earth, &c. as forerunners of the great and terrible day of the Lord, the same that had been before described in Joel v. 2. &c. and applyed by Christ, in the very words, to this destruction of Jerusalem, Mat. 24. 29, 30. 2dly, By the occasion for which S. Peter produceth it, Act. 2. 14. the effusion of the holy Ghost upon the Apostles, v. 2, 4. which, saith he, was no effect of drunkenness in them, but the very thing which was foretold by that place of Joel, before that great and notable day of the Lord, that was to fall upon that people to an utter destruction. This being a prediction of what should come be­fore the destruction of Jerusalem, and the completion whereof was so visible and remark­able in that age, to which by the Prophet it was assigned (and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means, & to which it had a propriety, as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin, before they were destroyed) it must needs be impertinently and f [...]lla­ciously applied to any men or women, old or young, of this age, so distant from that to which it belonged, and so well provided for by the ordinary means, the setled office of Ministery in Christ's Church, as to have no such need of extraordinary.

§ 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal, or, [...], for the benefit and profit of the Church. But this is soon cleared by the Context, [...] which begins to treat v. 1. [...], of, or concerning, those that have the Spirit; so [...] the spiritual clearly sign [...]fies c. 14. 37. being joyned with [...] prophet; and so it is express'd to signify here, v 3. where [...] speaking in, or by, the Spirit is set as an instance of the [...] the spiritual (and 'tis but a mistake to render it spiritual things, the Greek [...] belonging as directly to persons as things, being of the Masculine as well as of the Neuter gender.) Now for these [...] spiritual men, or those that have the spirit, 'tis well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles, of healing, of prophesying, of speaking with strange tongues, which they had never learn'd; all which and more are here mentioned, v. 8, 9, 10. and when these are exercised or made use of by any, this is called [...] the manifestation of the Spirit, [...] the Spirit of God manifesting it self hereby to be in such a man after an extraordinary manner. And then I need onely adde that the [...] to every one, in the front of the verse, cannot in any reason be inter­preted in the full extent of every man, or every Christian; for then the most wicked would have their part in it: nor yet of every Saint; for there is nothing in the Text which can so restrain it, but onely of every such man as is spoken of in this discourse, that is, every [...], spiritual man, every one that is thus endow'd with extraordinary gifts of tongues, &c. for of such it is here peculiarly said, that the manifestation of the Spirit, the exercise [Page III] of those gifts, is given, or designed by God, for the benefit or advantage of the Church. And so this is of no force for the Enthusiast, nor appliable to any but those who were thus extraordinarily endow'd by the Spirits descending upon them, which was a priviledge of that age, for the planting of the Church, and not to be hoped for (nor without sacriledge pre­tended to) in any other.

§ 7. A third proof is taken from Joh. 6. 45. out of Isa. 54. 13. where it is foretold of the Christians, that they shall be all taught of God. For the understanding of the full impor­tance of this Text, two frequent known Idiomes of the Sacred style must be observed; 1. That Verbs of knowing or understanding (such is learning or teaching) do ordinarily in­clude the will or affections also, so as to know God, is to obey and serve him; 2dly, That Verbs Active (see Note on 1 Thess. 3. a.) and Passive (see Note on Mat. 11. b.) but especi­ally Adjectives participial, do frequently include a real passion, or an effect wrought in the subject of the passion. And by the virtue of these two observations (frequently exempli­fied in the Annotations) the phrase [...], taught of God, [...] will signifie those that by the attractions of his prevenient grace yielded to and made use of by them, are perswaded to be his followers or disciples, and so belongs not at all to the matter to which it is ap­plied by the Advocates of New Light, (see Note on Mat. 15. d.) That this not onely may be, (which is sufficient to repel the force of the argument drawn from hence) but certainly is the entire importance of this place, appears by the Context in the Evangelist. 1. By the Antecedents, No man, saith Christ v. 44. can come to me, except the Father which hath sent me draw him, and I will raise him up at the last day: where the Father's drawing, and in the same sense, the Father's giving to Christ v. 39. denotes this effect of the preventing grace of God, received in the humble pliable heart, and that as necessary to the under­taking the faith of Christ, or discipleship. And to this is this testimony out of Isaiah ap­plied, It is written in the Prophets, They shall be all taught of God, that is, all that sincerely come to Christ, that embrace the Christian religion, are such as were formerly spoken of, drawn by God, given to Christ by God, taught of God, by his prevenient grace so fitted and prepared that they follow Christ, become his Proselytes and Disciples when he is pro­posed to them. 2dly, By the Consequents, Every one therefore that hath heard and learned of the Father, cometh unto me: where, as the coming unto me is all one with the coming unto me, that is, unto Christ, v. 44. so they had heard and learned of the Father, being all one with the taught of God, must needs be they on whom the effect of that hearing and di­vine doctrine was wrought, that is, those who were obedient to God's grace, disposing and fitting them with such a temper that they should be ready and willing to be Christ's Disciples (see Note on John 6. d.) 3dly, By the importance of the Prophecy from whence 'tis cited, Isa. 54. 13. where in a Prophecy of the Christian Church, (the flourishing con­dition thereof described v. 11, 12.) two things are affirmed of the children, that is, members thereof; 1. their obedience to God, they shall be taught of the Lord, they shall be disciples, followers, servants of God; and 2dly, their prosperous state, and great shall be their peace; and those joyned in one, v. 14. In righteousness shalt thou be established, where, as establishment (farther express'd by security from oppression) is all one with their great peace, so in all reason is their righteousness equipollent with their being taught of God. And so still according to all the imaginable waies of judging, this which we have given is the importance of that phrase, and not that which is pretended from it. Nay, if the Text be again observed, it would be a foul absurdity that would be consequent to that interpretation of it, that God the Father should be said thus immediately to teach them, who upon being so taught are said to come to Christ: For 'tis certain Christ was set forth by God as the teacher of his will, and that was the end of God's drawing any man to Christ, that he might receive the full knowledge of his will from thence, which it were impertinent and even impossible for him to doe, who were first taught by God in this sense. (Of another notion of the word [...], a little varied from this, see 1. Thess. 4. c.)

§ 8. A fourth ground is fetch'd from the purport of the New Covenant, set down Heb. 8. 11. out of Jer. 31. 34. They shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me from the least to the greatest. But these words can no way belong to this matter, as will appear if it be but considered that that which is here promised is somewhat wherein the state of the Gospel is opposed to that of the Law, which, if the not teaching be literally understood, it cannot be. For as in the Law Moses taught God's will unto the people, and after him those that sate in Moses chair, so Christ also taught it under the Gospel, and the Apostles after him; which could not be, unless others were taught and instructed by them. And therefore that cannot be the sense of it. The words indeed belong to a matter very distant: They are a description [Page IV] of Christ's plain, easie, and gracious yoke (Mat. 11. 30.) as that is set out by the opposition to the obscure, imperfect, more burthensome, and less agreeable yoke of the Mosaical performances, v. 8. To the bare plainness and perspicuousness of the Evangelical precepts it is applied by S. Chrysostome, as also is that of being taught of God (see T. v. p. 244. l. 31.) and to that sure it belongs, but withall to these other excellencies thereof, over and above the Mosaical oeconomie. [...] There were in that many [...] beggerly elements for be­ginners, many things improveable and capable of being heightned, [...] and changed to the better by Christs reformation; it was not [...] faultless, v. 7. and therefore when God designs to reform it, he doth it [...], v. 8. complaining of the defects of it, and in­competency toward the end. And then this New Covenant, which was to be introduced in stead of it, is set off and illustrated by the opposition to it, But this is the Covenant which I will make with the house of Israel after those daies, or in the latter daies, that is, at the com­ing of the Messias, saith the Lord, &c. which as it is evidently a notation of the Second Covenant betwixt God and the whole Christian Church, and so sufficiently removed from this of New Light, so can it not be applied to any peculiar gift of Prophecy, of Preach­ing, &c. appropriated to some men, but must have such a notation as will be common to the whole house of Israel in the Antitype, that is, to all Christian professors, not only the Saints of God; for with all such is the Covenant made in this gracious manner (though many of them doe not perform their parts, the condition of it) for otherwise they could not be said to count the blood of it an unholy thing, Heb. 10. 29. The plain meaning of the words is, that it is a most gracious Covenant that God now meant to make with Christians; and the graciousness of it was to consist not only in the abundant mercy and pardon for sin, which there would be afforded, v. 12. above what the Mosaical purgations and other ob­servances could pretend to, but especially in the agreeableness of the precepts to the mind of man, to the humane rational soul: there should be no need of taking such pains (as among the Jews was taken) to instruct men in the multitude of observances required of them, which yet under Moses was absolutely necessary, because the things commanded were such as, unless they had been known to be commanded by a Divine Law-giver, and to that end frequently inculcated to that people, no man would have discerned himself obliged to perform; but the duties now required by God of inward purity (not of exter­nal circumcision and purifications) were of their own nature able to approve themselves to a rational creature, as most excellent and most eligible, written as it were in every mans own heart, if he would be patient to consult them there. And then as this can no way be applied to New Light, save as that signifies the light which Christ brought with him when he came into the world to inlighten every man, viz. the constant establish'd duties of Christian life universally revealed by Christ's preaching and promulgating this Second Covenant; so it belongs not to any extraordinary way of revealing or expounding this Covenant, or any part or branch thereof (there being no need of that after Christ had so plainly revealed it, and commanded his Apostles to preach it over the world) but onely to the agreeableness (to the humane soul) of that which was already revealed, the matter of this Covenant. The same also is the importance of the former words, [...] v. 10. I will give my laws into their minds, and I will write them on their hearts, that is, The Laws which shall now be given the Christian Church, as God's Covenant with them, shall be laws of spiritual internal obedi­ence, for the regulating and subduing and mortifying of their affections, impressed and inscribed on their hearts (which must now be kept pure, as the fountain from which all actions spring) whereas the former Mosaical ordinances reached onely to the flesh, or out­ward members, and by that means did not conduce much either to inward or outward purity of the heart or actions.

§ 9. Another sort of places there are which more immediately belong to the second branch of the pretension (and that which is more frequently pressed) the privilege that the Saints have, by being such, of understanding much more of the Will of God then any other can pretend to doe. And a first ground is that of Joh. 7. 17. If any man will doe his, that is God's, will, he shall know, &c. How little this place doth favour the pretenders of New light, will presently appear, 1. By considering what it is that here it is said that the pious man, or the doer of his Fathers will, shall know, viz. whether the doctrine which Christ preacheth be of God or no. This was not matter of new Revelation, but the doctrine which Christ had already revealed and published to the world, and so could want no New light to make it known; nay for the passing judgment of that doctrine thus revealed by Christ, whether it were agreeable to the Will, and sent by the appointment of the Father, he had given them sufficient means to proceed and conclude regularly, there was no need of any extraordinary discerning Spirit, the Miracles which he did in the pre­sence of all, and the Voice from heaven at his Baptisme, gave full authority to all that he [Page V] said, were matter of abundant conviction to all pious men, that it was the good pleasure of God which he now taught, and there was nothing more wanting to beget belief, but hearts duly qualified with piety and humility, which was necessary to render them a subactum s [...]lum, a soil in which good seed being skilfully sown might take root and bring forth plentifully. [...] And that is the importance of the former part of the verse, [...], if any man will, or take pleasure, (see Mat. 27. Note g.) to doe his will; the character of the pious man, of that preparation of the heart which was required of fit men to a chearful entertainment of Christ's doctrine, when it was already convincingly revealed to them. Which indeed is but proportionable to whatPraes. Co [...]. [...] Hierocles and the Philosophers were wont to say of the necessitie of curing and purging the Eye, before it would be able to behold a bright or illustrious object; meaning the depositing of prejudices, and prepos­sessions, and passions, and prides, but especially of all habits of sin, which, while they are upon the soul, are the blinding of it, permit not practical truths, (especially those of an higher fourm, such as those of Christ's requiring the purity of the Eye and Heart) to have any admission with them: according to that of Aristotle, that as those which are of raw and unruly affections, when they are taught Moral precepts, [...], say them by road, but believe not a word of them; so the habit and custome of any vice is [...] corruptive of principles, makes men begin to question, or not to understand those practi­cal dictates which humane nature and common notions had furnished them with. This advantage indeed (very considerable) toward the understanding of truths already revealed Humility and Piety hath above Pride and Impiety: but as those that take themselves to be the onely Saints of the earth, have but a weak claim to one of these, (and perhaps as weak to the other, which is never seated but in an humble breast;) so if they had the best claim of any men now in the world, it would not raise or intitle them to the gift of Revela­tion, any more then of Tongues and Miracles; of New light, then of speaking Arabick, re­moving mountains, or foretelling things to come.

§ 10. Two other places there are in the next chapter Joh. 8. which sound as much for the interest of the Pretenders, and signifie as little, v. 31, 32. If ye continue in my word, &c. ye shall know the truth, and the truth shall make you free. But that must be expounded by another id [...]ome of the Sacred dialect (taken notice of and exemplified Mat. 9. Note d.) when one thing onely being designed to be said, another is premised preparative to it. And so here to them that continue in Christ's word, that is, in constant obedience to it, the promise is, that the truth shall make them free, that is, that the doctrine of Christ being thus continued in, shall procure them a most valuable freedome. To which continuing in Christ's word, the receiving the knowledge of the truth being preparative, [...]. it is accordingly set down before it, but not as part of the promise, being necessarily presupposed in the condition; Christ's word, v. 31. and the truth being all one, and the knowing it pre-required to continuing in it. However nothing of New light can possibly be intimated by this knowing the truth; but onely that which by Christ's preaching was made known unto them.

§ 11. [...] The second place in that chapter is v. 43. Why doe you not understand my speech? Even because you cannot hear my word. But that hath no more aspect on this matter then the former had: 'Tis only the rendring an account of the reason, why Christ's expressions seemed strange unto them, why they did not acquiesce in & believe all he said unto them, but still disputed against it; viz. the disagreeableness of his doctrine to their carnal humors and fancies, their impatience of such severe precepts as he came to propose to them.

§ 12. Another ground is fetch'd from 1 Cor. 2. in many verses thereof, (which are suf­ficiently cleared and vindicated to their proper sense by the several Paraphrases upon them) but especially v. [...] 15. He that is spiritual judgeth all things, &c. But how little that belongs to the justifying this claim, will soon be discerned by inquiring who is the [...] or spiritual there; without question such an one as is said to have received the Spirit which is of God, v. 12. Such were the Apostles and others of that time, which by the descent of the holy Ghost were taught and instructed in all things which belonged to their office to reveal to the world, to whom they had Commission to preach. And of such an one there is no question but that he [...], [...] discerneth all things, comes to the knowledge of all those parts of God's will which have before been kept close with God, as mysteries which the Angels knew nothing of, but are now by Christ and his Spirit (which, saith he, should teach them all things) convincingly made known to have been the subject of the an­tient prophecies. And the arguments that such an one useth to convince others being not fetch'd from humane reason, or the Artist's Topicks of probation, but only from proofs afforded by this Spirit of God, Miracles, gifts of Tongues, Voices from heaven, old Pro­phecies, &c, it therefore follows, that as he by these means comes to know these mysteries, [Page VI] so no worldly wise man, Philospher or the like, [...] called the [...], animal man, before, is qualified to argue or dispute against him. And so this hath no propriety or peculiarity of aspect on these future times, wherein as that which was revealed to those Apostles is sufficiently communicated to us by ordinary means, in the writings of the Scripture, so there can be no necessity or use of extraordinary.

§ 13. Others are pleased to argue from 1 Joh. 3. 24. Hereby know we that he abideth in us, [...] by the Spirit which he hath given us. But that will soon vanish, if we observe the notion of [...] Spirit, (enlarged on in Note on Luk. 9. e.) in many places of the New Testament, for the temper absolutely, or more strictly a gracious, pious temper, or disposition of minde; and so the Spirit which he hath given us may there very commondiously signifie that gratious charitable disposition, which being so eminently in Christ, is by his example and his precepts recommended, and by our continuing in his discipleship communicated to us, and wrought in us. The understanding it so in that place is very agreeable to the former part of the verse, he that keepeth his commandements, dwelleth in him, and he in him, that is, every obe­dient servant of his continueth in Christ, that is, adhereth to Christ, and Christ continueth in him, and so he receiveth all gracious influences from him, particularly that of charity or loving his fellow-Christians, as Christ gave us Commandment, v. 23. that special piece of Christian temper, so largly exemplified, and so strictly required by Christ of all his Disci­ples. [...] And so again we see the phrase used, c. 4. 13. By this we know that we abide in him, and he in us, because he hath given us of his Spirit. The ground of that speech is laid v. 12. If we love one another, God abideth in us, and his love is perfected in us; that is, our charity to others is an evidence of our continuing to receive divine infusions and influences from God (for love or charity is such) and that a proof, that we have transcribed & imitated that love which he hath exemplified to us: for this is meant by his love being perfected in us, as his sufferings are filled up and perfected in us when they are imitated by us, [...] when we suffer for well-doing, as he did; the end of a copie or pattern being this, that we shoul transcribe it, and so the taking it out, imitating it, as we ought to do, the only way of giving it its due perfection. And so that whole verse is but a Paraphrase on that speech of Christs, By this shall all men know that ye are my disciples, if ye love one another, Christ bringing his scholars and followers up in the practice of this duty beyond all others. And upon this is built that which immediately follows, and so it must be interpreted by it, By this we know that we abide in him, [...] and he in us, [...] because, or that, he hath given us of his Spirit; that is, this is a sure [...] by which we may conclude our living like disciples of his, our not having forsaken him, as other uncharitable Gnostick hereticks appear to have done, and so likewise his continuing to communicate his influences to us, as to disciples he is wont, that we are like him in this special grace of charity, the quality that is so remarkable in him. And so this is very remote from the Enthusiast's pretensions.

§ 14. One especial reserve there is still behinde from 1 John 2. 20. Ye have an unction from the holy One, [...] and ye know all things, and v. 27. in words not much varied, and to the same sense, The anointing which ye have received of him abideth in you, and ye need not that any man teach you: [...] But as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, remain in him still, or, as we read, ye shall abide in him. That the full meaning of the Unction's teaching or having taught them all things, is their having been instructed by those on whom the holy Ghost (which was to teach them all things) had descended, and confirmed by the gift of miracles, abiding at that time in their Churches, hath been shewed at large Note on Act. 10. d. and that takes away all the Pretenders title from this place. But beside this, it is evident by the Context, what it was that this Unction was said to teach them, viz. that Jesus was the Christ, contrary to the Gnostick hereticks, [...] v. 18. which denyed it, and are therefore called [...] Anti­christs: They, saith he, v. 19. went out from us, these hereticks that denyed Jesus to be Christ; But ye have an unction, &c. and ye know all things (the all things here being, accor­ding to the ordinary Scripture-style, to be interpreted only of all those things which are there spoken of.) Ye have certain and infallible evidences that Jesus is the Christ. From whence he immediately concludes again, that they that have denyed this are lyars and Anti­christs, v. 22. and puts them in minde of that which had first been taught them and suffi­ciently evidenced unto them from the beginning of the Gospels being preached unto them, v. 24. in opposition to these false doctrines which had since been infused amongst them, v. 26. to whom again he opposeth the unction, v. 27. And so still here is nothing in the least degree favourable to the pretensions of the Enthusiast.

[Page VII] § 15. Some other places I find to be mention'd, which are yet farther removed from this matter, [...] for which they are pretended, as Gal. 3. 14. that we might receive the promise of the Spirit, through faith. What is meant there by the promise of the Spirit, that is, the Spirit promised his disciples by Christ at his parting from the world, appears at the begin­ning of that chap. v. 2, 3. viz. the powers of working Miracles, &c. and so 'tis interpreted v. [...] 5. He therefore that ministreth to you the Spirit, & worketh miracles among you. And this may fitly be said to be received through faith, both as that is opposed to the Mosaical oeconomie, under which there were not then those powers in the Church of the Jews, as it is said v. 2. Received ye the Spirit by the works of the Law, or by the hearing of faith? and according to Christs promise to believers, These signs shall follow them that believe; in my name they shall cast out devils, &c. Mar. 16. 17. And so this place belonging to those miraculous opera­tions of the Spirit in those times usefull for the erecting of a Church, can no more be appli­cable to believers in these times, then the speaking of Tongues, and gifts of Healing, &c. which are not imagined by these Pretenders to belong to them by force of this place.

§ 16. Somewhat different from this is that other of Ephes. 1. 17. (and parallel to that Col. 1. 9.) that the Father of glory would give you the Spirit of wisdome and revelation in the knowledge of him, the eyes of your understanding being enlightned, &c. In this place there is little of difficulty, [...] save that [...] is not rightly interpreted in the knowledge of him, whereas it should be, to the acknowledgment of him, as the end of the wisdome and reve­lation, not the matter of it. That it is so, appears by the following words, The eyes of your understanding being enlightned, that ye may know—Where as the enlightning of their understandings is answerable to the Spirit of wisdome and revelation, so the phrase, that ye may know, [...] is answerable to [...], and so renders [...] (as it is ordinarly used for [...]) to, not in the knowing, or acknowledging of him. Which being premised, the plain meaning of the words is, that the Apostle having heard of the Ephesians proficiency in the faith of Christ, praies that they may come to farther growth yet, even to all abundance of all sorts of Christian knowledge, understanding the highest spiritual truths, called wisdome, and interpreting of Prophecies of the Old Testament, called Revelation, and both these as ex­traordinary ( [...]) gifts at that time, [...] and so called the Spirit of wisdome and revela­tion; and this for this end, that Christ might be fully discern'd, and the truth of his doctrine acknowledged, by this means; in the same manner as ch. 4. 11. it is said of Christ, that he gave some Apostles, some Prophets, some Evangelists, some Pastors and teachers, (each of these furnished with extraordinary gifts, such as here are named) for the building of the body of Christ (that is, his Church) untill we come to the unity of the faith and acknowledment of the Son of God—that ye be no more tost, &c. All which shews the high, extraordinary waies that were then afforded by God, by the descent of the Spirit, (for the building of a Church, and confirming the faith of weaklings against the invasion of hereticks, which fell off, and denied Christ) and were here by the Apostle pray'd for to the Church of the Ephesians, but cannot be extended as a promise to the Enthusiast now, that such gifts shall be, or are afforded him.

§ 17. Beside these of the New Testament, other places are produced out of the Old, as from Psal. 25. 9. The meek will he teach his way, and v. 12. What man is he that feareth the Lord? him shall he teach in the way that he shall chuse, and v. 14. The secret of the Lord is with them that fear him, and he will shew them his covenant. But all these belong to a matter very distant from what the Enthusiast pretends, viz. the benefit and advantage that accrues to all those that sincerely and diligently observe the laws of God. The meek v. 9. are certainly the obe­dient, and so the man that feareth the Lord, v. 12, 14. and for the promises that belong to such, they are all to the same purpose, under several expressions, God will teach them his way, and teach them in the way that he shall chuse, that is, direct and assist them in doing that which shall be acceptable in his sight (not make known his laws of life by way of Revelation to them, for they were certainly made known to them already, and so here 'tis supposed, for otherwise how can they be said to keep them, v. 10?) and then shew them his covenant, and communicate his secret to them, that is, afford them (in the practice of peity and vertue) those tasts of the sweetness of it beyond all other courses, that they shall by experience find how excellent and (for it self, abstracted from the eternal reward) how desirable a thing it is to follow Gods waies, and not our own corrupt appetites. This must needs be the meaning of shewing them his covenant, that covenant whereby he promiseth all good things to them upon their obedience; which Covenant was already made known to them, and could no otherwise now be shewed them, but by their discerning the graciousness of it. And for the secret of the Lord, that is this sweetness which results from the obeying his precepts, like that of Manna from heaven (called hidden Manna) agreeable to every man's tast, favourie to every rational soul. That this is the full meaning of it, appears by v. 10. where all [Page VIII] the paths of the Lord (those wherein he is said to guide and teach the meek, v. 9.) are said to be mercy and truth, that is made up of goodness in the highest degree (so saith Kimchi of [...] mercy, that it is [...] the abundance, or excellence, of goodness) and of agreeableness to the understanding or upper Soul of a man (to the common impressions that are in him) to such as keep his Covenant and his testimonies, that is, observe and practise them, and there­by have that excellencie experimented to them, which wicked men, which never come to practise and trie what it is to doe as God directs, never apprehend to be in it. To this pur­pose there are infinite testimonies in this book of the Psalms, Psal. 19. 9, 10. The judg­ments of the Lord are more to be desired then Gold, yea then much fine Gold, sweeter also then honey and the honey-comb: moreover by them is thy servant taught, and in keeping of them there is great reward. Where 'tis manifest what the judgments are, the commands and rules of life, such as are to be kept or obseerved; and all benefits and pleasures and advantages, pre­sent and future, are the constant result and reward of that observance. So again v. 7. The law of the Lord is perfect (hath all kind of goodness in it, so the Hebrew signifies, and the Greek [...]) converting or restoring the soul, bringing the man to himself again, from that degenerous condition of the sinner (so unworthy of the rational creature, that it ren­ders him a very fool and unreasonable) to that honourable state of piety and vertue, and so making wise the simple, changing the Sinner-fool into the Scripture-wise, that is, pious, vertuous man. To which purpose see the 13. part of Psal. 119. And to the confirming this interpretation of this and the like places, I shall use one argument taken ab absurdo, from the absurdity which would follow from making them instrumental to the Enthusiasts claims: For it is well known that God revealed his Will in those daies by Prophets particularly called, and designed, and commissionated to that purpose; and if any thing was to be done, which had not been sufficiently declared by the standing known Laws, or when those had been remarkably despised and neglected, a man of God was chosen and sent from heaven with such new Revelations. Which was no way agreeable to, or reconcilable with this other method, of God's revealing all his secrets to every pious, obedient servant of his; for then there would have been no need of any other.

§ 18. Of the same nature with these are those others that are produced out of the Psal­mist, Psal. 111. 10. A good understanding have all they that doe his commandements (where yet our margent reads farre otherwise, and so as takes away all appearance of force from it, Good success have they, &c.) Psal. 119. 18. Open thou mine eyes, that I may behold wondrous things out of thy law; and so Prov. 2. 7. God layeth up sound wisdome for the righteous, and ch. 3. 32. Gods secret is with the righteous; all perfectly agreeable to the former Texts, and vindicated from the Enthusiasts misprisions by the interpretations that have been affixed to them. As for that of Prov. 28. 5. They that seek the Lord understand all things, it must be explain'd by the Context, not to belong to all things indefinitely, but, as hath been said, and as it is ordinary in the Scripture-style (see 1 Cor. 13. 7) to all the things that are there spo­ken of, that is, the judgments of God in the former part of the verse, his wise and just pro­ceedings against the wicked, and his rewarding of piety, so that no man shall have any reason (to call the proud happy) to praise the wicked, v. 4. And so the plain meaning of the place is, that whatever the Atheistical sinner thinks of God's neglecting the government of the world, from whence he takes courage and confidence to sin, yet the truly pious man is able to contend with, v. 4. and confute him, he finds experimentally the reward of the righteous, and knows that which the Atheist will not acknowledge, that there is a God that judgeth the earth: and so that is nothing to the purpose to which it is produced by the Pretenders.

§ 19. And as little that of the Prophet, Isa. 35. 8. of the high way, the way of holiness, and the wayfaring men, though folls, shall not erre therein. For (besides that that Prophecie might have a completion in Israel, and must not needs be extended any farther then to what it primarily belonged) this meaning of it, as figuratively it is applicable to the Chri­stian Church, is most obvious, that the duties by God required of us are so plain and evi­dent, that he that sets himself to the practice of them, be he of never so slow an understan­ding, cannot chuse but know them: Or else that the condition of the Covenant now re­quired of us under Christ, is not such, as that any man through weakness, or ignorance, or in­voluntary error, should ever miscarry, or lose his part of the promise of that Covenant; one­ly deliberate sins against Grace and against Knowledge are imputed to any man to his ruine.

§ 20. So for the promise of putting a new Spirit in them, Ezech. 11. 19. that is interpre­ted evidently by the latter end of the verse, I will give them an heart of flesh, that is, give them that measure of my grace which shall work a reformation in them, that they walk in my statutes and keep my ordinances, as it follows v. 20.

[Page IX] § 21. Lastly, for that of Hag. 2. 5. My Spirit remaineth with you, 'tis evident that God's power, and mighty work of deliverance, such as had been shewn in rescuing the Israelites out of Aegypt, is the thing there meant by my Spirit; for thus the words are introduced (being spoken of the re-edifying of the Temple) According to the word that I convenanted with you when ye came out of Aegypt, so my Spirit remaineth among you: and therefore as an effect of confidence in that power, it follows, Fear ye not; which can no way pertain to the pretensions of the Enthusiast.

§ 22. Having taken this view of the chiefest of those places which have been deemed favourable to the pretenders of New light, and discovered the mistakes of them, I proceed to the second branch of my method, the setting down the form of sound doctrine in this matter, and that will be most fitly done by these steps and degrees.

§ 23. 1. That all knowledge of God's will is confessedly (as every good gift) from God; communicated by those means and degrees which God hath been pleased to chuse, the light of Nature, the Revelations, and Oracles and Voices from heaven to the Fathers, and at last by his own Son Jesus Christ, and his Apostles commissionated by him; which being the last method or way of Revelation which we have reason to expect, our whole duty is hereby resolved to be contained and set down in those laws of the Old, but especially of the New Testament, which make up the Christian Canon or Rule.

§ 24. 2dly, That any farther light, then that which is thus afforded us, cannot in any reason be pretended to by any, or so as may satisfie himself or others, unless it may appear by means sufficient to convince a rational man, 1. in general, that it is agreeable to the oeconomie under the Gospel, that any one, after Christ and his Apostles, and others of that first age extraordinarily endowed, should to the end of the world be called to the office of a Prophet, as that signifies one that is sent to make known de novo, to publish God's truth or will unto men: and 2. that he particularly is such a Prophet, and so sent, and by authen­tick testification of Divine miracles, or of mighty works, which neither man nor devil can work without the assistance of an omnipotent power, demonstrated and evidenced to be so.

§ 25. 3dly, That if it should now be affirmed, that any man is, or since the Apostles age hath been, thus endowed, it would be under a very strong prejudice from the contrary opinion of the whole Church of God for 15. Centuries, who having received the Books of the Old and New Testament for the one constant durable Canon of Faith, must be supposed to resolve, that nothing else shall ever be added to that Canon, that is, no new Revelations shall ever be made, (for if they should, our Faith must be regulated by them as well as by any part of God's word already received:) and therefore in all reason this affirmation must be testified by arguments or proofs fit to out-ballance so great an authority, which cannot be by any one mans affirmation of himself, whose testimony in this matter is of no validity, and yet 'tis evident that there are no other.

§ 26. 4thly, That the understanding the word of God contain'd in the Scripture, is no work of extraordinary illumination, but must be attained by the same means, or the like, by which other writings of men are expounded, and no otherwise. In other writings some things are so plain, that by the strength of common reason any man that is master of that, and understands the language wherein they are written, may understand them; others have such difficulties in them, arising either from the conciseness or length of style, or sublimity of the matter of the discourse, or intermixture of old forgotten customes, &c. that there will be need of proper helps in each of these to overcome the several difficulties. And so it is in the understanding of Scripture; those places that are plain want no farther illumi­nating either of the medium or of the eye, to discern or understand the meaning of them: and for the searching to the bottome of the greater depths, 'tis as certain that the use of humane means doth ordinarily assist and conduct us successfully (as observation of the usage of the word or phrase in other places, considering the customes of the people, the scope of the writer, and many the like;) and when it doth not so, 'tis visible that it is from my want of such assistances, which when I after come to meet with, I get through the diffi­culty, and by growth in knowledge and observation doe come as perfectly to understand the more abstruse passage to day, as I did the more perspicuous yesterday. And indeed if ex­traordinary illumination were required to understand the more difficult places of Scripture, it could not be denied to be necessary to all the most easie also (It being evident that the plainest precept in the original language, which alone is the word of God, is as in­explicable by him that understands not Greek or Hebrew, as the closest subtilest arguings in [Page X] S. Paul's Epistle) and so no man should be acknowledged to understand any part of God's will, but the Saint that knows all of it: a supposition most evidently contrary to those many Texts of Scripture, which suppose men to know the will of God, which they doe not practise.

§ 27. 5thly, It is most true that there is need of the concurrence of God's assistance and blessing, his grace and his providence to the use of all ordinary means to render, them suc­cessfull to us, and so there is need of God's illuminating Spirit to assist our weak eyes, our dark faculties. But then this Illumination is but that which is annexed to the use of the means, and not that which works without them; and this act of his providence is a sug­gesting of means which had not otherwise been thought of, had not God by his good hand directed to them, which he doth not by any inspiration, but by offering of occasions, which humane industrie is left to improve, and if it doe not, receives no benefit by them. And so still this is the old light which hath commonly been afforded the diligent, no new illumination for the Enthusiast. And of this sort of illumination three things are observable; 1. That it is not discermble to be such in the principle, but onely in the fruits of it: 'tis not (nor can it without miracle be) known by any, that it is divine illumination, nor consequently that it is true (the suggestions of my own fancy, nay of the devil, may be mistaken for it;) but only by the agreeableness of it with those truths which are already revealed from God, and that are by other evidences then that of the private Spirit known to be so revealed: nay that agreeableness with Divine is not alwaies sufficient to define it an Illumination; for my fansie may and doth sometimes suggest truth, and the devil that knows much truth may, when 'tis not his interest to lie, help men to the knowledge of truth, and so in the Oracle he often did. However that truth is again to be examined by humane, rational means, not by the Spirit; for if it were, that second sentence or judgment of the Spirit would again want other means to discern whether that were a true Spirit or no. 2dly, That those Illu­minations come not so irresistibly, but that they may be opposed by humane interpositions, prejudices, prepossessions, pride, opinionating, &c. and so still it will be at every turn un­certain, whether they be thus resisted or no, and till that be revealed by some new light also, it will still be unevident which is the truth of God, to which the Illumination or the Pro­vidence assists or directs any. And 3dly, that the Illuminations ordinarily afforded by God are proportioned not to his all-seeing knowledge, but to our capacities, and our real wants, and so, as his Sanctifying grace is not given in such a degree, or manner, as to preserve us impeccable, so neitheir his Illuminations, as to render us inerrable or infallible. But it be­ing certain in both, that God is not wanting to us in necessaries, (as he doth not bind himself to abound to us in superfluities) the onely conclusion from thence will be, that where God affords not his grace, he requires not of us those performances to which that grace was ne­cessary, and so that he will supply by his pardon what was wanting in our strength (and sure he will pardon errors of weakness as well as sins of weakness, humane nesciencies, as wel as humane frailties;) and not that he will give all light, when, by not exacting all know­ledge, that light was rendred unnecessary for us.

§ 28. 6thly, That God's Illuminations being proportion'd to our wants, and not to our ambitions or wantonnesses, it will be sufficient that they be afforded to those who are by him regularly called and sent to some office in his Church of instructing and teaching others, those others being left to such more moderate degrees, which are agreeable to their more private condition, and the supplies which are allow'd them from the Pastor, whose lips are to preserve knowledge, and they to seek the law at his mouth. And as this advantage be­longs not to the Ahimaaz, who runs, or assumes authority to himself, when he is not so sent, but only to him that can shew the regularity of his mission; so neither to him unlimitedly, but onely so farre as may competently fit him for the discharging his office, which is, the calling sinners to repentance, and directing and confirming them in Christian practice (and a moderate proportion of Knowledge may be as competent for that as a greater measure of Illumination: he that hears not plain duty from Moses and the Prophets, neither will he repent though one were sent from the dead) nor to him without use of the ordinary means, studie, &c. nor to him without possibility of error, through his humane weakness; nor of heresie, and even Apostasie, through the vicious habits in his own heart, which this light doth not dissolve or dispel, but leaves to be mortified by other means.

§ 29. 7thly, The sanctifying Spirit of God being received and employed effectually to the mortifying of carnal sins, and all filthiness of the spirit also, pride, obstinacy, faction, singularity, ambition, vain-glory, sluggishness, and all irregular passions and interests, &c. is an excellent preparative to the receiving benefit from God's illuminations, and the truly [Page XI] humble pious man is, caeteris paribus, more likely to be led into all profitable or practical truths, then he who hath all or any of those clouds of darkness in him: But this again not so that the pious man shall be able to acquire knowledge without humane means, to under­stand the Bible in the original without many years studying of those languages wherein it was written, or to divine the meaning of Scripture without the assistance of those that have searched into the depth of it, nor so as to be infallible in what he doth use means to search, when those means are perhaps imperfect (and will alwaies be so till he comes to the state of Vision) and so incompetent to find out the truth, or else his parts incompetent for the judging or fathoming of it, it being evident in the most pious man, what S. Paul personates in himself, 1 Cor. 13. that we now see as in a glass darkly, and know but in part, v. 12.

§ 30. 8thly, That after all this the common illuminations of God's Spirit are imparted, as God's sun and rain, to the unthankfull and unjust and wicked, as well as to the Saints and holy ones (we know the Devils science acquired by natural means is great beyond any mans, and could not be so, unless either those naturall means were able to carry him as farre as common illuminations doe others, or else the illuminations afforded one be also commu­nicated to the other.) The chief differences are 1. in the use of their knowledge: The one useth it to the benefit of himself and others; the other useth it not at all to his own advan­tage, but abuseth it to the destruction of others. 2dly, The one through humility and many other vertues is kept from assuming knowledge where he hath none, or of boasting it where he hath, and so is preserved from many errors and foul misadventures, which the arrogance of another betraies him to; but still these differences and others arise from the qualifications of the recipient, not from the degrees of the illuminations. If illuminations of themselves were competent to purge the heart, and prepare them for that holiness with­out which no man shall see the Lord, it might then be reasonable to extend God's promise of more grace to the Humble, by way of reward for their humility, to the more illuminated. But the use of illuminations being to fit some men to instruct others (and that being recon­cilable with the eternal perishing of the instructers, 1 Cor. 9. 27.) there appears not any reason of extending that promise from sanctifying grace to that which is so distant from it, the increase of light and knowledge being so frequently, what the Apostle affirms in his time, the betraying and ruining of humility, 1 Cor. 8. 2. that it cannot regularly be looked on as the reward of it.

§ 31. It now remains, that in the last place I proceed in few words to demonstrate the great necessity of opposing and rejecting the Enthusiasts pretensions, and adhering to the true doctrine. And that will be done by considering the dangers consequent to those pre­tensions.

§ 32. First, that of diminishing or increasing the Scripture or Canon of the written word, whensoever the Enthusiast (who by his trusting on a broken reed is of all men the most likely to fall often) shall mistake in interpreting any part of it. For the new light, if it be from heaven, being as certain to discover truth, as it is certain that God cannot lie, whatsoever is taught by it must necessarily be as true as that holy Scripture it self; and if it be the inter­pretation of any particular parcel of Scripture, and yet vary from the true sense of it, it must consequently (to every one that believes it) take out so much of God's word out of the Canon as that parcel did truly contain, and add as much to it also as that false interpreta­tion amounts to: which being as often iterable as there be places of Scripture explicable, or mistakable by the Enthusiast, these substractions and additions may also be infinite, and as many different new Canons of Scripture every year made, as there be, or may be, assuming pretenders to interpretation, and those are infinite also. And this is one competent danger.

§ 33. A second danger is, that by the possessing of men's minds with this opinion of new light, or the voice of God's Spirit within them, the authority of the whole written word of God in effect is superseded and evacuated. This we see already to be the fruit of this preten­sion in many, who calling the Scripture the Letter, and the voice within them the Spirit, apply to these two that place of 2 Cor, 3. 6. the Letter killeth, but the Spirit giveth life; the conclusion from whence is naturally and inevitably this, that the Scripture, when it differs from the Enthusiasts phansie, is pernicious and mortiferous, and no antidote sufficient against it, but the following the dictates, be they never so corrupt and carnal, (as when they are contrary to Gods written word it must be expected they should be) of a mans own heart. And then, as when there was no King in Israel, it was an easie deduction, that every one should doe that which was right in his own, not in God's, eyes; so it is to be expected that when this Theocraty (God's governing mens lives by the written word) is cast off, all villa­nies [Page XII] and abominations should straight possesse those hearts which have betaken themselves to this riotous liberty. And so we find it affirmed of the Gnosticks by S. Peter and S. Jude, (as the general observation of the Apostles) that they scoffed and derided the revealed pro­mises of God, walking after their own ungodly lusts, every man following his own inordinate appetite; and these very men, when they did all this, calling themselves the spiritual, and the knowing (so [...] signified, and that [...] knowledge was the interpreting the my­steries in the Scripture after their own phansie, miscalled the Spirit, directly the New light which now we speak of.) A consequent whereof it was, that they separated from all the Orthodox Christians, and joyned with the Jewes to persecute them.

§ 34. A third danger, most immediately consequent to this pretension, is the making God opposite and contrary to himself, as he must be, if he be thought to own all the gleams of New Light that shine in their several hearts that pretend to it; for these are most frequent­ly different, and often contrary the one to the other, (as appears by the multitude of opini­ons and contrarietie of practices which this one fruitful mother of monsters hath brought forth, all equally pretending to the wisdome that cometh from above) and that not onely in several men, but in the same men, at several times seeing and unseeing the same things; which how injurious it is to God, who can no more change then lie, need not be here manifested.

§ 35. A fourth danger is confusion among men, continual disturbance of Kingdomes or States; the Governors whereof having no other authority then what is founded on or agreeable to the word and will of God, it will still be in the power of each pretender to deliver oracles out of his own breast, as immediate dictates of God, quite contrary to the safety and interest of that government, whatsoever it is, which is at any time any where established. And so the peace of kingdomes must be as uncertain and mutable as the phansies of men, and the laws as ambulatory as Testaments while the Testator lives; every illumi­nate breast pretending to come, like Moses from God in Sinai, with new tables of Divine commandments, which in all reason must supersede the old, be they never so firmly esta­blished.

§ 36. The sum of this matter is, that it being evidently consequent to this pretension, that the voice of the Devil may be mistaken for the dictate of the Spirit of God, there is nothing so vile or monstrous, earthy, sensual, devilish, but may pass for Divinely inspired by these means; and if it be regular to worship him as God, whom we own as such, it may by immediate consequence bring in among the Christians the same worship of Devils, which had long possession of the heathen Temples, those being by the worshippers believed and adored as the true God, because they gave responses out of the cave, delivered Ora­cles, &c. unto them.

§ 37. How far the sober attempt and endeavour of interpreting obscure places of Scri­pture, by the assistance of God's Spirit cooperating with humane means, is removed from all these dangers, I shall not need to shew in more words then these, that what is here of­fered to the Reader in this ensuing volume, pretends no otherwise to challenge his belief, then it shall satisfie his understanding, that it probably is what it pretends to be; and then if he receive dammage by us in any thing, it is by his own rashness and over-great easiness of belief, which he must in reason endeavour to put off, in exchange for some prudence and diligence of search, before he enter into this temptation.

THE NEW of Cove­nant. note a TESTAMENT OF Our Lord, and Saviour JESUS CHRIST.

Annotation.

a Note: [...] THE Title of this whole Book [ [...], the New Testament or Covenant] which is prefix'd in some Copies, (in others with this addition [of our Lord and Savi­our Jesus Christ] in others with some variation of the form, [ [...] All the books of the New Covenant]) by whomsoever it was affixed to these books or writings following, doth referre to the consent of the Catholick Church of God, and that Tradition, which giveth testimony to these Books, as those, and those only, which complete and make up the new Canon; And the word [...]] signi­fies, as in the Titles of other Authors, [...], all the Books or Writings, that have been written, and by God's providence derived to the Church, so as by it to be received in canonem, i. e. into the number of those writings, which are unquestionably acknowledg'd to be the writings of the Apo­stles and Disciples of Christ; All others as Apocryphal (of dubious and uncertain Authority) being excluded out of this Catalogue. Now for the word [ [...]] here, how it is to be rendred, and what is the peculiar notion of it, is a matter of some difficulty. Two things especially it signifies in this Book, a Covenant, and a Will, or Testament; a Covenant, Mat. 26. 28. Mar. 14. 24. Lu. 22. 20. as may appear by the adjunct [ [...] new,] which notes the opposition of this to the Old, and so that this is, what the Old was, i. e. not a Testament, but a Pact or Covenant; Not a Testament (to which Death is suppo­sed necessary, Heb. 9. 16. but could there have no proper place) but a stipulation betwixt God, and his people the Jewes, promising mercies, and requiring duties of them. And so the Hebrew [...] which is rendred by [...], signfies a Covenant, but never a Testament. So again 2 Cor. 3. 6. [...] is opposed to [...] v. 14. which Old was written in Tables of Stone, v. 3. and so appears to be the Law given to the Jewes, and that was clearly a Covenant not a Will, or Testament. So again Jer. 31. 31. (from whence the Writers of the Gospels, and S. Paul [...] to have derived the word) there is mention of a New Covenant, [...]; That must be a New Covenant, because it is opposed to a former, v. 32. which former, being that of God the Father with the Jewes, is a Covenant still, and not a Testa­ment, for the reason forementioned, and so is there described to be a kind of Marriage-Covenant, as between an Husband and Spouse, not a Testament between a Testa [...]or and Executor. And the truth is clear that Baptisme, and the Lord's Supper being the Sacraments of this [...], this New Covenant, as Circumcision was of the [...], the Old or former, these are Foederal rites, or Ceremonies, Stipulations and promises, which again referre to a Covenant, and not to a Will or Testament. So Gal. 4. 24. [...]. I conceive, are two Covenants (though the relation which the Apostles discourse there hath to the [...] inheritance v. 7. and 30. may seem to look toward a Testament) for the main drift of that place is, to represent to us the Law and the Gospel, the Law as a Codex of Servile tasks, the Gospel of Gra­cious promises, the latter out-dating the former, but yet [...], and answerable to it: and consequently the Law being a Covenant, not a Testament, such also must be the notion of the Gospel in that place, and the very inheritance it self being part of the promise made to Abraham, is agreeable enough to the word under the notion of a Covenant, and not of a Testament, part of the Evangelical Covenant being God's promise in Christ to receive us by adoption as Sons, and (if sons, then heirs) to bestow the inheritance upon us. One place indeed there is in these Books, where [...] infallibly signifies a Will or Testament, Heb. 9. 16, 17. as appears by the Death of the Testator mentioned v. 16. But of those two verses it is observable, that the notion of [Testament] is there taken in by way of Accommodation, as a second sense of the word, superadded to the former of a [Covenant] in which it is used v. 15, 18, 20. it being said of Christ, v. 15. that he is the [...] Mediator, or Sponsor of this [...] new Covenant, not Testament, that of Medi­ator being farre from this of a Testator. And besides, that [...], the New] there, is opposite to [Page 2] the [ [...], first] in the end of the verse, and so must be in the notion of a Covenant still, because the [...], first] was onely a Covenant, and not a Testament, the Author of it there being cleerly God the Father, in whom Death, the ratification of Testaments, could have no place. This again further appears by what is said of it v. 18, & 19. For there the [...], which was said to be consecrated with blood, was the Tables of the law, the Commandements, v. 19. and will fitly be rendred there [Covenant] not [Testa­ment] v. 20. It being the constant custome and practice of the Eastern Nations to use Blood in the striking of any Pact or Covenant, but not in making every Will or Testament, and to that the express testimony of Exod. 24. 6. which is there cited, doth belong, the sprinkling of blood being the ceremony following Moses's rehearsing the Commandements to the people, Exod. 20, & 21, & 22, & 23. as the sanction of a Covenant, So that although it be evident, that [...] v. 16, 17. do [...] signifie Testament yet it is as clear, that, as in all the other foremention'd Texts, so also in the verses antecedent, and con­sequent to these, it signifies Covenant also, and even in these not Testament, exclusively to Covenant, but Covenant and Testament superadded to it; Covenant in the other verses, and then, by extending the use of the word to its full latitude, Covenant and Testament both. Upon this consideration, and in reve­rence to the usage of the Latine and Western Churches, who generally have used Testamentum in this place, (though some have used Instrumentum to contain both, and others Foedus, Covenant onely) and that by retaining the word Testament, I may be sure also to retain that comfortable intimation, viz. that in the Gospel unspeakable gifts are given or delegated to us antecedently to all conditions required of us (such are Christ's giving himself for us, Calling us, and giving us Sufficient grace to come unto him) Upon these grounds, I say, it is not amiss to take in both the words in the rendring of this Title, that of Covenant, as being most agreeable to the use of the words in the Sacred Dialect, and most agreeable to the nature of the Gospel, which is, (as all Covenants made with inferiors are Laws) [...], the law of Christ, [...], the law of faith, a New Law, requi­ring a condition of Faith and Obedience in us without which the Gospel is not the savour of life, a Gospel of mercy to any; and withall that of Testament also wherein the Christians inheritance is seal'd to him as to a Son and Heir of God's, and wherein the death of Christ as of a Testator, (Heb. 9. 16, 17.) is set down at large by way of story, and as it is applyable to our benefit.

THE note a GOSPEL according to St. note b MATTHEW.

Annotations.

a Note: [...] THe Gospell] What the word [...] in Greek, (which we render Gospel) signifies among Authors, is ordinarily known, viz. from [...] and [...], good news or good tidings. Thus the Angel speaks of the birth of Christ, in relation to all that should follow after it, Luke 2. 10. [...] I bring you good tidings of great joy, i. e. very joyful good tidings. Only in this sacred use of it, there seems to be a Metonymie, or figure very ordinary, whereby the word that signifies good news, is set to denote the history of that good news, the birth and life, and resurre­ction of Christ, which all put together is that joyful good news or tidings. As for our English word Gospel, which the Saxon read [...], that is compounded of God, and spel; the word [...] among the Saxons signifying good as wel a, God, & no difference being discernible in the writing of those two words among them, unless that when 'tis taken for God it hath an [...]e after it. So in the Treatise De veteri Testame to, [...] call [...], aelc [...]. God is all good, and all good cometh of him, According to the notion of most Nations, the Heathens calling God, Optimus, the best, and Christ according to the Jewish notion telling the young man, that there was none good, save God onely. As for the other part of it [spel] it seems to signi­fie [word] among the Saxons, as when [...], Deut. 28. 37. & Psal. 79. 14. signifies a by-word or Pro­verb, or as it is still used in the North by-spell. So in the Treatise De Vet. Test. Among Solomon's writings, an [...] boc, One is Proverbs, i. e. by-spell book, and again, [...], by-spell of wisedome. Some remains of the use of this word are still among us, as when a charm, carmen, [...], indifferently a verse or a word, one or more lines of Scripture or otherwise, either spoken or writte [...] and hung about ones neck, on design to drive away a disease (according to the superstitious beleef, and pra­ctise of our Ancestors) is still among us called a Spell, from the antient use of it, as in the Poet,

Sunt verba & voces, quibus hunc lenire dolorem
Possis—words signifie charms.

And so this word [...], or by euphony, Go­spel, in Wicleifs translation, and ever since, notes these good tidings delivered, as first by an Angel, and af­ter by the Apostles by word of mouth, so here in writing by way of History also; and in brief signifies that blessed story of the birth, life, actions, precepts, and promises, death, and resurrection of Christ, which of all other stories in the world we Christians ought to look on with most joy, as an [...] or good word, i. e. a. Gospel.

b Note: [...] According to Matthew] [...], is no more than this, That story of Christ, which Matthew, one of Christ's disciples, and Apo [...]tles, (who had associated himself to Christ, as a disciple of his, ever since he began to reveal himself, or to preach) compiled, and set down. This he is said to have written eight vears after the resurrection of Christ, and that in the Hebrew tongue. [...], saith an antient MS. The holy Gospel according to Matthew was set down by him for those of the Jews at Jerusalem in Hebrew, and therefore as writing to the Hebrews, he proceeds no farther in the Genealogy of Christ, then that he was from Abraham and David; Now this was set out by him eight yeers after the assumption of Christ. So another antient MS. [...], It was set out at, or delivered and sent to Jerusalem in the Hebrew language. And though that which we now have be onely in Greek, yet being translated into that language either by himself, or some Apostolical person (that it might be of farther use, then onely to those of Jerusalem, the Jews, for whom it was first designed) and, as such, universally without all contradiction or question received into the Canon of the new Testament by the whole Primitive Church, it is with the same reverence to be received by us, as if it had been first writ­ten in Greek, or as if we had the Hebrew still remaining to us.

Having said this of the first it will not be amiss in this place, by the way, briefly to consider, Who were the Authors of all the four Gospels, and What is generally observable of each of their writings. For the first it much tends to the advancing the authority of these books, to consider, that two of them, the first and the last were compiled by two Disciples, and Apostles of Christ, who were perpetually present with him, and saw, and heard all the particular words and actions, which they relate, viz. Matthew and John. And for the other two, Mark and Luke, though they were not such Disciples, and Apostles, immediately [Page 4] retaining to Christ, and continually attending on him, yet they were familiar and constant attendants, the former of Peter, one of these Apostles also, (who wrote his [...]. saith that antient MS. ten years after the ascension of Christ) the latter of Paul, who being call'd by Christ miraculously from heaven, was at that time by Christ put into a course of coming to an exact knowledge of the truth of this whole matter, (as appears by the story of the Acts) and long after, when he was at Rome, say the Anti­ents, Luke being by him instructed, wrote this Gospel, which therefore, saith the MS. [...], hath the Italick character, or manner of writing discernible in it. To this may be added what the Ecclesiastick Historians say of Mark, that Peter did deliver, and, as it were, dictare this Gospel to him, [...], saith an antient MS. It is to be ob­served, that the Gospel according to Mark was dictated by Peter at Rome, according to those verses antiently written on his Gospel,

[...]
[...],
[...],
[...]
[...].

Mark being instructed by S. Peters preaching in the doctrine of the exinanition, or descent of Christ to our humane nature, wherein be was two-fold, God-man by nature, set this down accordingly, and now hath the second place in the writings of holy Scripture, i. e. of the new Testament. And of this there be some characters discernible in the writing it self, As that setting down the story of Peter's denying of Christ, with the same enumeration of circumstances, and aggravations of the fault, that Matthew doth, when he comes to mention his repentance, and tears consequent to it, he doth it (as became the true Penitent) more coldly than Matthew had done, onely [...] he wept, whereas Matthew hath [...] he wept bitterly. And for Luke, his profession is, that he had made diligent enquiry, c. 1. 3. and received his advertisements not onely from S. Paul, but also from those who were both eye-witnesses of what he writes, and [...] officers, instruments imployed by Christ in the particulars of the story, and therefore is as creditable a wit­nesse as their authority, from whom he had his instructions, can render him.

That which is generally observable of these four writings is this, that the three first of them write the whole story from the Birth of Christ till after his Resurrection, but two of them more largely, Matthew and Luke, the third (Mark) more succinctly, setting down the series of the actions rather than the sermons, and passages delivered by him. And again though none of them agree throughout in observing the Order and Succession of the actions by them related (see note on Mar. 5. a.) yet two of them doe agree in it one with the other, much more constantly, than the third with either of them, viz. Matthew an Apostle, and eye-witnesse, and Mark, from Peter, who was such also, but the third, Luke, which wrote his story out of collections, which he had from others, and compiled it himself, hath not so exactly observed the order, where­in the things were done, but onely set down the things themselves; and when, beside that of the order, he hath sometimes varyed from the others in some words, or circumstances (as, when others say 'twas a Maid that spake to Peter, and occasioned his second denying of Christ, Mat. 26. 71. Mar. 14. 69. he reads [...] in the masculine, Lu. 22. 57. and some other the like) these are generally so inconsiderable, and of so no­importance to the main matters of Faith, the doctrines of the Gospel, that they are rather arguments to de­monstrate that these writings were not contrived by any compact, or agreement of one with the other, but each of them apart, without consulting, or knowing, what the other had done, which is a circumstance that was necessary to make their testimonies several, and so to give them the greater authority from the number of them. As for the fourth, John, his writing seems to have been designed to these two ends, 1. To de­monstrate, and declare the Divinity of Christ ( [...], saith an anti [...]nt MS. copy, he describes the first and glorious age, or generation of Christ with the Father) as the other three had set down his Humanity, and cleared the matter of his Conception, and Birth, of the Virgin, and 2dly, to adde out of his own knowledge some remarkable things (especially those which most tended to the former designe) which had been omitted by the other three, to which purpose he saw it neces­sary to set down the story of Christ's Passion, and Resurrection, as the rest had done, that so he might affix those other circumstances, which he design'd to adde unto them. This is all that I think necessary to pre­mise in this place of this matter.

S. MATTHEW. CHAP. I.

1 THE book of the note a generation of Jesus Christ, the son of note b Da­vid, the son of Abraham,]

Paraphrase 1 An history of what concern'd, or narration of the passages of the birth, life, death, and resurrection of Jesus Christ, who according to the prophecies foregoing of the Messias, sprang from the line of David, and Abraham, to both whom he was particu­larly promised.

2 Abraham begat Isaac, and Isaac begat Jacob, and Jacob be­gat Judas and his brethren.

3 And Judas begat Phares and Zara of Thamar, and Pharez begat Esrom, and Esrom begat Aram,

4 And Aram begat Aminadab, and Aminadab begat Naasson, and Naasson begat [...]almon,

5. And Salmon begat Booz of note c Rachab, and Booz begat Obed of Ruth, and Obed begat Jesse,

6. And Jesse begat David the King, and David the King begat Solomon [of her that had been the wife of Urias.]

Paraphrase 6. Of her that had been defiled by David, while she was the wife of Uriah, but was now after Uriahs death taken to be Davids wife, and of her in that matrimony Solomon was born.

7. And Solomon begat Roboam, and Roboam begat Abia, and Abia be­gat Asa,

8. And Asa begat Josaphat, and Josaphat begat Joram, [and Joram begat Ozias,]

Paraphrase 8. And Jehoram begat Ahaziah, Ahaziah begat Jo­as, Joas begat Amaziah, Amaziah begat Ozias, called also Azarias. See 1 Chron. 3. 11.

9. And Ozias begat Joatham, and Joatham begat Achas, and Achas begat Ezekias.

10. And Ezekias begat Manasses, and Manasses begat Amon, and Amon begat Josias,

11. And Josias begat Jechonias and his brethren, [neer upon the trans­portation or remove to Babylon, [...] about the time they were carryed away to Babylon,

Paraphrase 11. Immediately before the time (see note on Mar. 2. b.) that Jechoniah king of Judah, Jer. 24. 1. and the Jews with him, were, at divers times, carried captive by the king of Babylon to his countrey.

12. And after they were brought to Babylon] Jechonias note d begat Salathiel, and Salathiel begat Zorobabel,

Paraphrase 12. And after the time of their being carried or remo­ved thither.

13. And Zorobabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat note e Azor,

14. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud,

15. And Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan be­gat Jacob,

16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

17. So all the generations from Abraham to David are fourteen generations, and from David untill the carrying away into Babylon are fourteen generati­ons, and from the carrying aay into Babylon unto Christ, are fourteen gene­rations.]

Paraphrase 17. So that the Genealo­gy here set down (not by e­numeration of all the seve­rals which succeeded one an­other from Abraham to Christ, see v. 8. but) in that manner as is sufficient to deduce his pedegree from Abraham, and David, may, for memo­ry sake, be divided into three fourteens, one of those from Abraham to David, before they were Kings; a second from David to the captivity, whilst they enjoyed the Regal power intire; the third from the captivity to Christ, when there were only some weak remainders of the Regal power among the Jews.

18. Now the birth of Jesus Christ was on this wife: [For Mary his mother having been betrothed to Ioseph, [...], &c. before they came [...]oge the, shewas found to be with child from or by the holy Ghost, [...] When as his mother Mary was espoused to Joseph, (before they note f came together) she was found with child of the holy Ghost.]

Paraphrase 18. His mother Mary had been betrothed to Joseph, but was not yet marryed to him and in this space he discerned her to be with child, but knew not by whom it was, it being indeed conceived in her by a wonderful miraculous manner, by the operation of the holy Spirit of God.

19. Then her husband Joseph Being note g arighteous. just man, and not willing note h to make her a publick example, was minded note i to put her away privily]

Paraphrase 19. Then her husband Joseph being a merciful pi­ous man, and not willing to expose or subject her to that publick and shameful punishment, which belonged among the Jews to those women, whom the husbands when they first came in to them, found not to be virgins, was willing secretly to dismisse her, that being not known to be betrothed to him, she might onely be lyable to the punishment of fornication viz. infamy, not death.

20. But while he thought on these things, behold, the Angel of the Lord ap­peared unto himby dream, [...] in a dream, saying, Joseph thou son of David, fear notto take Mary to wife, [...] (see note [...]) to take Mary to thee thy wife; for that which is conceived in her [is of the holy Ghost.]

Paraphrase 20. Proceeds from the pow­erful work of the holy Ghost over-shadowing her, Luke 1. 35. and omnipotently work­ing in her this conception.

[Page 6] 21. And she shall bring forth a son, and [thou shalt call his name Jesus, for he shall save his people from their sins,]

Paraphrase 21. Whether by thee (as here) or by Mary, Luke 1. 31. or by both together (by the common right of parents) his name shall be called Jesus, i. e. Saviour, the title of leaders or generals, and governours among the Jews, Obad. 21. to denote his spirituall kingdome, and conduct of all that beleeve and obey him, against their ghostly enemies, sin, &c.

22. (Now all this was done note k that it might be fulfilled, which was spoken of the Lord by the prophet, saying,]

Paraphrase 22. (And hereby that pro­phecy, Isa. 7. 14. had a nota­ble completion, when the prophet said to Ahaz,

23. Behold a Virgin shall be with child, and shall bring forth a son, [and note l or, thou shalt, for the antient Gr. and Lat. MS reads [...] they shall call his name Emmanuel, which being interpreted is, God with us.)]

Paraphrase 23. And as there the child in the prophet was called Emmanuel to signifie the presence and protection of God to Ahaz, so shall the birth of this child be the coming of God among us.)

24. Then Josephwhen he was risen, [...] being raised from sleep, did as the Angel of the Lord had bidden him, andtook her to him to wife, see v. 20 took unto him his wife,

25. And knew her not, till she had brought forth her first born son, andor, she, for [...] bears either: see note 1. he called his name Jesus.]

Paraphrase 25. And she brought forth this Jesus, her first born (and in all probability, her onely) son (the word [till] being of no force to the contrary, as may appear, 1 Sam. 15. 35. with­out ever being known by her husband, either before, or after the conception of him, (and, as tis piously beleeved, though not affirmed in Scripture, remained a virgin all her life after) and on the eighth daie, the daie of circumcision, and of im­position of names, his name was called Jesus by the appointment of his parents, according to the Angels direction.

Annotations on Chapter I.

a Note: [...] The word [...] doth not here signifie peculiarly or precisely the birth of Christ, for that is expressed by another word differing somewhat from this, v. 18. [...] from [...] to beget (so used v. 2. and so on, in every verse after) whereas [...] is from [...], which signifies in a wider sense, not onely to be born, but al­so to be done, or come to pass. It is here answerable to the Hebrew [...], which though it come from [...] signifying to beget, (and so often signifies that pe­culiarly) yet the verb signifying also any inanimate production, any event, that time brings forth (as Prov. 27. 1.) thou knowest not what a day [...] will bring forth, and Eccl. 4. 14. and even in his kingdome [...] he is made, or becommeth poor (not as we render it, he that is born in his Kingdome, and Job. 11 12. and man [...] shall become a wild Asses colt) pro­portionably the noun [...] signifies event, accident, any thing that is done, or come to pass, and so likewise any such event, or passage set down, or related, the history, or relation of it. So Gen. 2. 4. These are the [...] the things that came to pass, the story, relati­on of the heavens and the earth, &c. i. e. not onely the creation of them, but other passages following it. So Gen. 5. 1. the book of the [...], the book of the story of Adam, his creation, and fol­lowing life, as here [...] of the birth, and life of the second Adam. So Gen. 37. 2. These are the [...] the story of Jacob, where tis clear, that his own birth or the procreation of his children is not the peculiar matter in hand at that time, that being past c. 35. and Esau's genealogy set after it, c. 36. but v. 1. his dwelling in Canaan, v. 2, 3. his love to Joseph, and the passages consequent to that. And accordingly Aben Ezra there observes, that the word noteth any event, any thing that befell Jacob, and so saith that excellent * P. Fagius, Non statuit hic texere genea­logiam stirpis Jacob, sed potiùs miserabiles casus, & eventa, quae ipsi acciderant; He meant not to set down Jacobs genealogy, but the sad events, that befell him. So Num, 3. 1. These are the [...], the sto­ry of the passages of Aaron and Moses, &c. and so here not only of the birth of Christ (for that is but a very small part of this book,) nor yet onely the gene­alogy of Christ; for though that here follow immedi­ately, yet makes it not up any considerable part of this whole book, but the book of the story of the birth, life, death, and resurrection of Christ, of all the events that belong to that matter recorded by that Evange­list, as [...] is all that befell the Apo­stles after.

b Note: [...] The reason of the speciall mention of David and Abraham here, without any between, is the speciall promises which had been made to those two, to the one of continuing the Kingdome to his posterity; to the other of a numerous seed.

c Note: [...] That Rahab was the wife of Salmon and mother of Booz, is not set down in the old Testament, nor mentioned in the genealogy in Saint Luke, but recited by this Evangelist either out of the Cabala or tradi­tion, or else from some other written Authors of sufficient credit among the Jewes; as the names of Jannes and Jambres, 2 Tim. 3. 8. appear to have been, and some others which shall be noted in their place.

d Note: [...] Of Jechoniah 'tis pronounced [Write this man childless, Jer. 22. 30. which seems to infer that Sala­thiel was not his son, but his [...]eir only. An thus hath the learned Grotius set it, Lu. 3. 23. that Josias begat Jechoniah, i. e. Jehoiakim, Jehoiakim another Jecho­nias, that dyed childless, Zedekias (his uncle) suc­ceeding him, and Assir succeeding Zedekias, and then Salathiel the son of Neri was Assir's heir, and so is here said to be begotten by Jechoniah. For that of leaving one heir or successor, is a kind of civil begetting, and which the Hebrew [...] will bear, as God is said to have begotten sons, whom he hath only adopted. And therefore when Ier. 22. 28. there is mention of Je­choniahs seed cast into a land, &c. i. e. carried captive with him, and 1 Chron. 3. 17. when in his genealogy we read, The sons of Iechoniah, Assir, and Salathiel his son, this may be the meaning of it, that these were his heirs, or successours. Although others interpret it otherwise, either that his children should be cut off, or at least that none of his seed should sit upon the throne of David, which is there rendred as the reason of Jeremies speech, For no man of his seed shall pro­sper, v. 30.

c Note: [...] In a very ancient Hebrew copy of this Gospel, this verse is somewhat varyed, thus, And Eliakim begat Abner, and Abner begat Azor, &c. by which inter­position of Abner the fourteen generations are com­pleated, in which otherwise there will seem to be de­fect, Salathiel probably being the first of this third fourteen, and not Jechoniah (as Solomon was the first of the second, and not David) from whom to Christ there will then be but thirteen, if Abner be not thus added to supply. Another way there is of making up the fourteens by putting in Jachim v. 11. (as Rob. Steph. finds and sets down in his Var. lect.) [...], Jo­sias begat Jachim and Jachim begat Jechoniah, and to this the gen [...]alogy agrees, 1 Chron. 3. 15. and if [Page 7] this be taken, then Jechoniah must be first of the last fourteen, so that [...] v. 17. shall signifie from the beginning of, or from the [ [...]] v. 11. from that time, about or before the transportation; Of these and other the like questions both in the Genealogy here and in S. Luke, and especially for the according, and reconciling them with one another, I shall purposely abstein to speak more largely, both because, although they have great difficulties in them, yet the profit con­sequent to the resolving of them is not proportionably great, and especially because this is a subject where­in very many learned men have already taken very excellent pains, (to whom I referre the Reader) espe­cially the most excellent Hugo Grotius, in his annota­tions on the Gospels.

f Note: [...] What is meant here by the [ [...], or coming together] of Joseph and Mary, may be best determi­ned by consideration of several passages of the con­text, all which seem to fix it on his actuall marrying of her, which is called [...] conjunction of two together, and [...], the joining of man and woman, and [...], joining of all that belongs to them, their whole estate, &c. and not relate to the conjunction of bed, as the sound of the word might import. For first it seems to be that which was next in order of time to betrothing ( [...] having been betrothed before they came together) This of her being with child, falling out in that space, which was betwixt the betrothing and [...]. Now after betrothing, marriage was the next, and therefore betrothing is called by Isidore, primae nuptiae, the first marriage; and by S. Basil, [...], the beginnings of mar­riage, being (according to the definition of [...]) [...], a wooing and promise of the future marriage (in the notion of [...] from [...], ambio, procor, to woo) and that marriage was to intervene, before the use of the bed was imaginable. And betwixt betrothing and mar­riage there was wont to be a set space, Deut. 20. 7. in which that which is here related, might well fall out, her being or appearing to be with child. Second­ly, that which is meant by [...], taking to thee Mary to wife] v. 20. seems to be the importance of [...] for thus the story lies, she is with child between the betrothing, and the [ [...]] thereupon he is afraid [...], to take her to him, till the Angel appears and dispels that fear. Now [...], [...] to take to him, especially, as 'tis here [...], to take her to him to wife, v. 20, & 24. signifies to marry, and is relative to [...] to give, which belongs to the father of the spouse, Tob. 7. 11, 13. (after the example of God in paradise Gen. 2. 22.) because he delivers her into the bride­grooms hand, who was therefore called Petitor (de­spondet puellam qui petit, spondet petitoris Pater saith Donatus in Andr. Terent.) the suiter, and so [...], he that takes her, in Strabo, is used for the husband, and so [to take a wife] signifies Deut. 20. 7. and simply to take, Tob. 7. 12. Take her and lead her away to her Father; This, upon the Angels warning, he presently doth, being onely betrothed before, and though he be called [...], her husband, v. 19. yet that implyes no more, then betrothing a wife, Deut. 20. 7. and so 'tis here used immediately after mention of the betrothing, v. 18. One other possible notion there is of the [ [...]] his taking her into family with him; so in the Gospel for the Sunday after Christmass it is rendered [before they came to dwell together] This is [...], among the Greeks, to bring home the Bride, which being joyned so closely closely with marriage, (Tob. 7. 12.) Ducere uxôrem (which denotes that) doth among the Latines, signi­fie marriage also. As for that of the bed, not so much as a thought of that is medled with, yea or no, till the order of things require it, i. e. till after the marri­age compleated; and then under the phrase, so usuall in Scripture, of knowing, 'tis denyed, v. 25. He knew her not, &c.

g Note: [...] The word [...] answerable to the Hebrew [...], signifies ordinarily works of mercy, charity; of which when Maimonides sets down seven sorts or degrees, the seventh is distinctly [...] righteousness: so Deut. 24. 13. [...] both according to the context, and the Septuagint's rendring, is [...], mercy. So when theAkiba c. [...] Rabbines say, there are two thrones, one of judgment, [...], the other of mercy, [...], the latter is so stiled by the Author to the Hebrews, c. 4. 16. the throne of mercy: so Psal. 112. 9. He hath given to the poor, and his righteousness, &c. that is, his bounty to the poor, precedent. So Prov. 11. 18. where He that soweth righteousness] appears to si­gnifie the merciful, who soweth, i. e. scattereth, v. 24. and disperseth abroad his almes, and, as the sower, receives this back again with the greatest usury, [...], [...], saith S. Chryso­stome, he seems to scatter, but really he gathers toge­ther, [...], as the sower lends his seed to the earth upon interest, and accordingly there it follows, to him shall be a sure reward. So Isa. 58. 7, 8. and Mat. 6. 1. where we now read [...], 'tis apparent (by the vulgar reading Justitiam) that [...] was an ancient reading, and that for almes in that place. Thus even in Hea­then Authors. As when Jarchas the Indian and chief of the Brachmans inde vit. Apoll l. 3. c. 7. Philostratus, doth scoffe at Apollonius Tyanaeus, and the Grecians, that they ap­ply the word, [...], righteousness, to any who doe not wrong others, when (saith he) among the chief offices of righteousness, and importances of that word [...] and [...], goodness and bounty are to be reckoned, and [...], humanity. Proportio­nably to these acceptions of the word, the righteous­ness of Joseph here shall signifie not legal justice, but peculiarly goodness and clemency, of which this was an eminent expression in Joseph, which here follows.

h Note: [...] The Greek [...] signifies literally to de­fame or disgrace, to publicate or shew openly, as an example or spectacle, and by consequence (in Polybius and other good Authors) to inflict the punishment of death on any, because those that are so punished, doe as Christ saith Iohn 12. 32. (though accommodating it to a diviner sense) draw all men unto them, i. e. at­tract the eyes of all spectatours to behold them, by which phrase he there notes that he was to die a con­demned person, according to that of Isai. 53. 8. (see note on Acts 8. h.) according to this double notion of the word we find the process, Deut. 22. against a Damosel taken to wife, and suspected by him to be desloured before his coming in to her. For in this case he is first said to give occasions of speech against her, and to bring an evil name upon her, i. e. to accuse and publicate her, to make a publike business of it, and that before the Elders of the city in the gate, i. e. the Judges, v. 15. saying plainly v. 14. I found her not a maid; and if this prove true, she is then to be stoned, v. 21. Both these together make up the full importance of [...] here, and so here it must belong to the capitall punishment of such a one who being taken to wife appears to be [...]o virgin, before the husbands accompanying with her, which sure was [Page 8] Josephs opinion of Mary at this time, till the Angell had told him otherwise, v. 20.

i Note: [...] [...], To put away] here must be taken not as an act of divorce, but so as without taking notice of the betrothing, which being ordinarily performed at home, might be kept from publick knowledge, and so her being with child needed not bring the punishment of one found by the husband to be no maid (Deut. 22. 21.) upon her, but only that which belonged to the unmarried.

k Note: [...] It must be here noted once for all, that the particle [ [...], that] doth frequently denote the consequent, or event only, and not the end. This is a difference of some weight, and very often worthy, and necessary to be observed. For example Rom. 5. 20. The Law came in betwixt, (i. e. between Adam, and Christ) [...], that sin might encrease, not that that was the end, for which the Law was desi­gned to be given, but because this was the con­sequent, or event, of giving the Law, that mens offences, being now committed against a promulgate Law, [...] received aggravation thereby. To the same sense is [ [...]] to be taken in many places, as Rom. 1. 20. the invisible power, and Godhead is discerned [ [...]] not [that they may be] as if that were the designed end, but [so that they are] (by way of effect or consequent) become without ex­cuse. And so here in this place, if it denoted the end. then the sense of it would be, that all these actions of God, and dispositions of infinite mercy in the birth of Christ, &c. were all designed by God to this end, that what was by one of his Prophets foretold, might be fulfilled; whereas indeed the great end designed by God in these actions, was the benefit and salvation of mankind, and so this is the principal effect wrought by it. But because by the way, a prophecy was fulfil­led, which being delivered upon another occasion, had yet covertly foretold this glorious work of mer­cy, therefore 'tis also consequent to this (though not the aim and design, unlesse very remote and secunda­ry) that this prophecy was fulfilled, and this is all that is meant by the phrase [Now all this was done, that it might be fulfilled, which was spoken, &c.] i. e. by the doing of all this, (not yet to recite those grand signs, and many gracious effects of it, after to be de­clared) it fell our, that an antient prophecy was emi­nently fulfilled; and this indeed in a high improved sense, over and above that other vulgar sense, which belonged to those words, when they were delivered to Ahaz by God, and wherein they had then been performed to him (viz. as a sign, that within the space of time, wherein a virgin might marry and conceive and bring forth, and the child come to the age of di­stinguishing good and evil, Isai. 7. 14, 15, 16. that is, within very few years, Rezin and Pekah his two great enemies should be brought low.) This observa­tion of the importance of [ [...]] will often be made use of in the ensuing paraphrase, without farther trou­bling the Reader with the account of the reason of it, having here once done it. This the Grammarians have expressed by [ [...], and [...], [That] cau­sal and [That] consequential, the latter many times best rendred by [so that] though here the precedent words permit it not: See note on c. 4. 14. d.

l Note: [...] These words in Isaiah had there a literall sense (whither really to be then performed, or only in vi­sion, it is not certain) which is thus to be interpreted, that the child given for a sign to Ahaz, was to have this name imposed upon him, Emmanuel, which signifies God with us; Not that that child then born in Isaiahs time, should be God, but (as Gen. 22. 14. the place where God provided the Ram in­stead of Isaac, is called Jehovah jireh, God will see or provide, which concludes not that the place was God, or that the place should see, but onely that that was to be a memorative of Gods seeing and providing so here) that the imposition of this name upon the child should signifie (as a sign given Ahaz to that purpose) that God would afford him his pe­culiar presence, and assistance against his enemies. And so all is plain in the place of Isaiah (as for the accommodation of it to this of the birth of Christ see note, [...] k.) Only it must be added, that if [ [...]] be the right reading of the place, then there is ae scheme of the sacred dialect discernible in it, whereby [they shall call] is but a phrase, for [he shall be, called] as, Thou fool, this night shall they require thy soul, i. e. thy soul shall be required, and as of making friends of Mammon, 'tis added, that when ye fail, they may re­ceive you, i. e. that you may be received into everlast­ing habitations. And accordingly v. 21. for [...] thou shalt call, spoken to Joseph, some copies have [...], they shall call, i. e. he shall be called. But the an­tient copy which Beza sent to the University of Cam­bridge, reads [ [...], thou shalt call] in both places, & so in Isaiah, from whence this place is taken, it is cer­tainly [thou shalt call] whereupon though our Bibles read, a virgin shall conceive, and shall call, yet in the margent 'twas thought necessary to set it, thou, O vir­gin, shalt call. And so in the Epistle appointed by the Church for the Annuntiation of Mary, 'tis rendred And thou his mother shalt call. And in the Gospel for the Sunday after Christmas, the 25 v. of this chap. which stands ambiguously in the Greek, is there de­termined to the mother, [till she had brought forth her first begotten son, and called his name Jesus.

CHAP. II.

1 NOW when Jesus was born in Bethleem of Judea, in the daies of Herod the king, behold there camelearned men, or Magi, [...] note a wise men from the east to Jerusalem]

Paraphrase 1. The birth of Christ, and the circumstances belon­ging to that, being set down in the former Chapter, here now succeed in this some passages pertaining to his childhood, and the first passage is, That after some time, not immediately after his birth, but whilest Mary and her son remained yet at Beth­leem, certainly after the time of Maries purification at Jerusalem (mentioned by S. Luke) and return to Bethleem again, the Chaldeans or Arabian Astronomers came to Jerusalem.

2. Saying, [where isthe king of the lews which is born, [...], &c. he that is born note b king of the Jews? for we have seen his note c starre note d in the east, and are come to worship him.]

Paraphrase 2 When we were in our countrey we saw a strange ex­traordinary starre rise in the heavens, which we never saw before, and discerning that it signified the birth of the Messias of the Jews (and of all other true sons of Abraham) foretold by Jewish prophets that he should be born (and that all kings should worship him, Psal. 72. 11.) we are come to bring presents to him, and worship him, and therefore we desire to be in­formed, where is the place of his Birth, and where is he.

3. When Herod the king had heard these things he was troubled, and all Je­rusalem with him.

[Page 9] 4: And when he had gathered all the chief priests and scribes of the people together, he demanded of them wherethe Christ is, or, must be born, [...] Christ should be born.]

Paraphrase 4. And calling the Rulers of the Sanhedrin to him, (see note on Mar. 5. 22. a) he proposed this question to them, What place do your books assign for the birth of your expect­ed Messias? see note on Act. 15. c)

5. And they said unto him, in Bethleem of Judea, for thus it is written by the [prophet]

Paraphrase 5. Prophet Micah, c. 5. 2.

6. And thou Bethleemthe terri­tory of Iudah, in the note e land of Judah, art note f not the least among the note g princes of Judah, for out of thee shall come a governour that shall rule my people Israel.]

Paraphrase 6. And thou Bethleem which art part of the portion of land assigned to the tribe of Judah in the division, known by the name of Betheem Ephrata for its affinity to Ephrath, Gen. 35. 16. though thou wert in precinct, and wordly account, one of the least cities of Judah, yet art thou not now by any means the vilest, but the most honourable; for from thee shall proceed, or, in thee shall be born a Ruler, who shall govern my people Israel.

7. Then Herod when he had privily called the wise-men, note h learnt from them exactly enquired of them diligently what time the starre appeared.

8. And he sent them to Bethleem, and said, Go and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also.

9. When they had heard the king, they departed, and loe the starre which theyhad seen [...] saw in the east, [led them along, [...], went before them, till it came and stood over where the young child was]

Paraphrase 9. Moved before them in the heavens as a guide to lead them to the place where the child was, and when it came to the point of the heavens which was just over the house, it stood still.

10. When they saw the starre, they rejoiced with exceeding great joy.]

Paraphrase 10. And discerning that the star, which they had not seen so long, appeared again to them, in an horizon so far distant from that, where they first saw it, and that it conducted them, and at last stood still, and pointed out the house to them, they rejoiced very exceedingly.

11. And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him, and when they had opened their treasures, they presented unto him gifts [ note i gold,] and frankincense, and myrrhe.

Paraphrase 11. Gold as an acknow­ledgement of a King: which also fell out opportunely, to fit the parents for the charge of their journey into Egypt, v. 13.

12. And being warned of Godby dream [...] in a dream, that they should not return to Herod, [they departed into their own countrey another way]

Paraphrase 12. They went home a neerer and more private way (not that way which they came, through Jerusalem, which was about,) and so were out of Herods reach before he miss'd them,

13. And when they were departed, behold, the Angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother and flee into Egypt, and be thou there, untill I bring thee word, for Herod will seek the young child to destroy him.

14. And when he arose, he took the young child and his mother by night, and departed into Egypt.]

Paraphrase 14. And upon, the Angels warning, after the departure of the Magi, or Astronomers, immediatly he took the child and his mother in the night time, and went a private way into Egypt.

15. And was there untill the death of Herod, [that it might be fulfilled that was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.]

Paraphrase 15. And so that speech of Hos. 11. 1. which had one accomplishment in the people of Israels being carried into, and fetcht out of Egypt, was now again fulfilled in this true promised seed of Abraham, i. in Christ, (of whom Israel, called Gods first-born, was a type) and in him, now that he was a child, as it was said in Hoses.

16. Then Herod when he saw that he was mocked of the wise men was ex­ceeding wroth, and sent forth and slew all the children that were in Bethleem, and all the coasts thereof, from two yeers old and under, [according to the time which he hadlearn'd, [...], see Note h. diligently enquired of the wise men.]

Paraphrase 16. According to the time of Christs birth, or according to the age which he had by conference with the Magi, calculated Christ to be of, viz. not two years old.

17. Then was fulfilled that which was spoken by Jeremy the prophet,] saying,

Paraphrase 17. Then had that pro­phecy of Jeremy, c. 31. 15. (which was delivered first to express the captivity of Baby­lon and slaughter of Jerusa­lem) another more eminent completion.

18. In Ramah was there a voice heard, lamentation and weeping, and great mourning, note k Rachel weeping for her children, and would not be comforted, be­cause they are not.

19. But when Herod was dead, behold an angel of the Lord appeareth in a dream to Joseph in Egypt,

20. Saying, Arise and take the young child, and his mother, and go into the land of Israel, for they are dead which sought the young childs life.

21. And he arose and took the young child, and his mother, and came into the land of Israel.

22. But when he heard that Archelaus did reign in Judah, in the room of his father Herod, he was afraid to go thither, notwithstanding being warned of God in a dream, he [turned aside into the parts of Galilee:]

Paraphrase 22. Went into Galilee, where another of Herods sons Herodes Antipas that contended with Archelaus for the whole kingdome had seated himself, having gotten that from him. He probably would not be inquisitive or jealous against any, that should be likely to dethrone Archelaus, and so there was not from him any apprehension of danger. Besides he was not such a tyrant as Archelaus had discovered himself to be.

23. And he came and dwelt in a city called Nazareth, [that it might be ful­filled which was spoken by the prophets, He shall be called a note l Nazarene:]

Paraphrase 23. And so by residing and dwelling in Nazareth, he was made capable of that title which is used of the Messias in the prophets, that he should be Natser, the branch of the rxoot of Jesse, (or, as the word may bear, a Saviour) so often promised to that people.

Annotation on St. MATTHEW Chap. II.

a Note: [...] V. 1. Wise men] The Greek [...] signifies not only those which in our ordinary dialect we call Magici­ans, i. e. Sorcerers, but also [...], in Hesy­chius, generally learned men, Students, & Professours of liberall sciences, especially of Astronomy, without any ill character upon them. These were then famous among the [...], Pha­vorin. Persians, and were both their Kings and their Preists, and so among other nations also, but especially the Eastern, and were at that time ho­noured and known for the study of good learning, and so the [ [...], of, or from the east] is per­haps to be joined with [...] the wise, or learned men of, or from the East] (as [...] the Jews of, or from Thessalonica, Act. 17. 13.) not to the word [came] as if they came from the East of Jerusalem thither. These are by an Antient Com­mentator on Plato mentioned under the name of [...]. Chaldeans, those so much famed for skill in Astro­nomy. Now the Time of their coming to Bethleem when it was, is not distinctly known, but may be con­cluded not to be the twelfth day from his birth, not onely by the distance of Bethleem from their homes, but especially by one circumstance which is recorded. 'Tis here said that immediately after these wise mens departure, the Angel appeared to Joseph, v. 13. and dispatched them into Egypt, which could not be before the time of Maries purification, for then saith S. Luke, they went up to Jerusalem, Luk. 2. 22. which cannot be supposed to be after their go­ing into Egypt, nor betwixt the departure of the Ma­gi, and their going thither, for that had been to throw themselves into Herods hands at Jerusalem, which they were commanded to avoid, by going into Egypt. From Jerusalem it seems they returned to Bethle­em, and there dwelt in an hired house, till after the coming and departing of the Magi, and therefore the tradition which makes the Epiphany, the twelf day from the day of the Nativity, may mean it of that time twelve-moneth (according to which it is, that upon exact enquiring the time of the starres appearing, Herod v. 16. appoints the killing of all children from two yeers old and under, which proba­bly he would not have done, if they had told him that the starre appeared but few daies since.) Or else se­condly, the word [...] signifying appearance, may denote the time of the first appearing of the starre to them in their countries, v. 2. differing from that other appearance, v. 9. and that might well come to be ex­actly known by the Church, from the intelligence that was given by the Magi, v. 7. and that might be the very twelfe day after Christs nativity. But then thirdly, the Greek [...] is the word to signifie Christs appearance in the world, the Nativity, which is mong the Ancients commonly so styled; [...], and [...], the appearing simply, or the appearing of God; and the feast of the Nativity being celebrated twelve daies, of which the first and the last, according to the custome of the Jews in their feasts were high, or chief dayes of solemnity, each of these might fitly be called [...], Epiphanie, in that sense, and not only referring to the star, though not excluding but containing it also, as a special circumstance belonging to the nativity.

b Note: [...] V. 2. King of the Jews] Whether the Angel of God had appeared to those Magi, & told them that such a person was born, who was, or, should be king of the Jews (and that in an extraordinary manner, the Messias whom that Nation did according to Prophecies fully expect about this time) is utterly uncertain, being nei­ther here, nor any where else distinctly affirmed. Yet some way of revelation may probably be conjectured, or supposed, by their calling him the King of the Jews, which they could not read in the star, unless either the prophecie of Balaam, or some other of Daniel, &c. had directed them thus to apprehend, or unless the Angel had appeared to them, as he did to the Shep­heards, Lu. 2. 11. saying, There is born to you this day a Saviour, which is the anointed Lord (i. e. Prince, or, King here) in the city of David, i. e. (in another phrase, the same with this here) the King of the Jews, with an emphasis on [the] The expected King, or, Messias. These Magi then having some way appre­hended and beleeved thus much already, that this so honourable person, the desire of all nations, the expe­ctation of the very Gentiles, was born, came to Jeru­salem, and enquired for him, [...]; where is this King, which is born?

c Note: [...] Ib. His star] His star signifies an extraordinary star appearing in the heaven, observed by those Magi in the field to differ from the ordinary stars of heaven, & some, way interpreted to them to be the Index or finger to point out this miraculous Birth, the [...] to light him into the world. Concerning this it is observable which we find in Chalcidius in his Comment upon Plato's Timaeus, who relating some portentous signi­ficancies of starres, adds, Est quoque alia venerabili­or & sanctior historia, quae perhibet ortu stellae cujus­dam insolitae non morbos, perhaps mortesque moresque praenunciatos, sed descensum Dei venerabilis ad humanae servationis re­rúmque mortalium gratiam, quam à Chaldaeis obser­vatam fuisse testantur, qui Deum nuper natum mu­neribus venerati sunt. There is also a more venera­ble and sacred history (the Gospel, no doubt) which mentions the rising of one extraordinary star, by which was foretold, not the diseases and (tempers, or,)perhaps deaths man­ners of men, but the descent of a venerable God (or of a God, who is to be revernced) in favour to the pre­servation of men (or, salvation, as it seems he collect­ed out of the word [...] in S. Luke 2. 7.) and the be­nefit of mortals here below, which starre they testifie the Gospel again) to have been observed by the Chal­deans, (the Magi, v. 1.) who came to this God which was newly born and worshipped and presented him.

d Note: [...] Ib. In the East] These observers learned in Astrono­my & curious in their daily beholding the rising and setting of the stars, saw at this time a Star rise, which they never had seen before, and were amazed at it, as at a new prodigious sight, which did certainly presage something of great consideration. This rising of the star may possibly be signified by [...] here, and [ [...]] be rendred not [in the East] either here, or v. 9. but [at the rising of it] or [when it arose] and that it should be so rendred, may be guessed by the ortu stel­lae, &c. in Chalcidius out of the sanctior historia, i. e. out of this Gospel, and tis observable to this purpose that among the Greek Astronomers, the rising of stars is called [...] and [...], (as [...], the ri­sing of the sun, Apoc. 7. 2.) and the setting of them [...], but the East is commonly express'd in the plural number [...], as tis here distinctly, v. 1. and the West [...], and so they are used Mat. 8. 11. they shall come [...], and so Lu 13. 29. and Mat. 24. 27. All this put together would make that of [ [...], at the rising of the starre both here, and v. 9. a probable rendring, but because [...] in the singular doth once signifie the East. Rev. 21. 13. and because the 9th verse seems to set down the several places of the Starres appearance, now just ver­tical to the house where Christ was, as before [...], which seems to denote the place, where they first saw it, and whence they came, v. 1. It may there­fore be rendred [in the East] in both places.

e Note: [...] [Page 11] V. 6. In the Land] The word [...] is the nominative case, and here signifies that portion (i. e. a part of it) which belonged to the Regal tribe, (as c 4. 15. [...], is the portion of Zabulon and Nephthalim) and though it were a town or city, yet it is capable enough of that appellation, as the city of the Sodomites, and of those of Gomorrha, is called by the same word, [...], &c. c. 10. 15. and is vul­garly rendred the land, clearly the city of Sodome.

f Note: [...] Ib. Not the least] Some doubt hath been of the agree­ment of this phrase [ [...], thou art by no means the least] with the Hebrew Mich. v. 2. [...] which the Septuagint render [...], and the Vulgar, Parvulus es, thou art little. But M. Edward Pocock, a great Master of the Oriental languages, hath evidenced out of many learned Grammarians that this word [...], little) signifies also the quite contra­ry, and is used for Primaria, Judex, Princeps, Magi­stratus, all great ones: So Jer. 48. 4. Rabbi Tanchum renders [...] his Princes and Governours; And so the Chaldee Paraphrast there, [...] his Sultans, or Rulers: So Ebn Jannahium a learned Grammarian, affirms of [...] that it is one of the words, that signi­fie contraries and cites Zach. 13. 7. where [...], saith he, signifies Nobles and Princes. And so the Author of the Hebrew-Arabick Glossary sets [...] Sultan, Ruler, or Prince, for one of the signi­fications of [...], and so in that place of Zachary, the Septuagint render it [...] Pastors, and the Syriack [...] Superiors, and the Arabick Pastors or Ru­lers. Many words of that sort, which have such contrary significations, Mr. P. hath collected, to con­firm this interpretation.

g Note: [...] Ib. Princes] In stead of the Hebr. word in Mi. 5. 2. ren­dred [the thousands] the Evangelist hath here set [...] Rulers: The meaning of it will not be discerned, but by remembring a custome of the Jews, among whom the people was distributed by chiliads or thousands, so many in a town, or city, not that that number was so to continue, and not to exceed, but (as we see in our hundreds or wapentakes, which, as by the origi­nal of the view of Frank-pledge appears, was first an Hundred families precisely, but since hath much varyed) onely in relation to the first distribution. Hence it is, that such a division, or town, or city is in the old Testament phrase called a chiliad or thousand, as in Micha it is, and Jud. 6. 15. where the ordinary translation reads [My family is poor in Manasseh] but the Hebrew rendred in the margine is [My thou­sand is the meanest, &c.] Of every such Division there was some Lord, or Cheif, under whom the whole multitude were, as under a Patriarch, or head of a family, and such was Gedeon, Jud. 6. 15. when he saith [My thousand] and as it is ordinary for a King of any nation in Authors to signifie not onely the person of the King, but the whole people under him also; so here the [...], Rulers, in the Evangelist are the very same with the thousands in the Prophet, and each of them signifie the towns or cities of Iudah, such as Bethleem was, which is here spoken of, as the place where the Messias was to be born, according to that in Micha aforesaid. Unto which also agrees that known Oracle, that ex Judaea profecti rerum po­tirentur, Rulers should come out of Judea, which is mentioned both by Tacitus and Suetonius (and by them falsly applyed to Vespasian) and also by Cicero in l. 2. De Divinat. by Virgil in Eclog. 4. by Sui­das in [...]. Where as the [rerum potiri] is the direct rendring of the Hebrew [...] in Micha and [...] here (in the sense wherein not onely Homer calls Agamenon [...], and Xenophon also defines, [...], the two offices of a Pastor and a King are neer, and answerable one to another; but wherein Eze­chiel also describes the Regal power by that of Shep­heards, c. 34. 23, 27. 34.) so the [ex Judaea profecti] is the very literal rendring of the [ [...]] here.

h Note: [...] V. 7. Enquired of them diligently] [...] is to enquire diligently, [...], v. 8. but [...] with an accusative of the thing, as [...], or [...], here signifies to learn exactly by enqui­ry, [...], to know exactly, saith Phavorinus, and [...], the accurate know­ledge of any thing saith Hesychius.

i Note: [...] V. 11. Gold, &c.] Among the gifts that Abraham gave to the sons of Chetura, there were (say the traditions of the Jews) Gold, Frankincense, and Myrrhe, which he had received from the Kings of Sodome and Go­morrha, as Epiphanius cites it out of them in the Ex­position of the Cathol. Faith, and therefore (saith he) their posterity in Magodia, a region of Arabia, pre­sented the same gifts to Christ at his Nativity.

k Note: [...] V. 18. Rachel weeping] That which is here cited out of Jeremy 31. 15. was there a Prophetick and figurative speech spoken of the captivity of Babylon, and the slaughter at Hierusalem (a city of the tribe of Benja­min the son of Rachel) long after Rachels death, who therefore did not really weep, but is set to express a la­mentable slaughter, and so also it hath here a second completion in this killing of the Infants in Bethleem; the people of the Iews being by an ordinary Synechdo­che capable of the title of Benjamin, because in the breach of the Kingdome the two tribes of Iudah and Benjamin make up that people, and therefore Rachel, Benjamins mother is also here figuratively brought in, lamenting this slaughter as of her children, and that the more properly, because she was buryed in Beth­leem, Gen. 35. 19.

l Note: [...] V. 23. A Nazarene] That he should be called a Na­zarene, as that signifies an Inhabitant of (or one that sprang from) the city Nazareth, is no where found to be affirmed in the Prophets of the old Testament. That which is here observable, is, 1. That there is an Hebraisme ordinarily io be discerned in the word [ [...], he shall be called] The Hebrew word [...] signifies promiscuously a word and a thing, and is rendred [...] or [...], [...] word, when it denotes a matter, or thing. So Exod. 8. 12. [...], about the word, i. e. the businesse of the frogs. So 1 Kings 14. 19. the rest of the acts of Ieroboam, are in the Hebrew [...], and v. 29. [...], the rest of the words. So Tob. 1. 1. [...], the book of the words, i. e. a Commentary or story of the actions. And so 1 Kings 11. 41. So Luke 2. 15. [...], this word, i. e. thing, which is done. So Acts 8. 21. Mark 1. 45. Luke 1. 37. By the same analogy and proportion the two words, [...] [...] and [...] [to be called] and [to be] are all one (as names and persons, Act. 1. 15. and Luke 6. 22. Revel. 3. 4. & 11. 13.) So Isai. 56. 7. and Mar. 11. 17. My house shall be called, i. e. shall be to all people an house of prayer, i. e. there shall be a Court, or Atrium in it for the Gentiles, as well as for the Iews; and so Saint Luke reads it [...], it is an house of prayer. So Isai. 9. 6. his name shall be called wonderful, i. e. he shall be a wonderfull person, so Lu. 1. 32. he shall be called, i. e. he shall be the son of the highest, & v. 36. [...], she that is called i. e. that is barren and Apoc. 19. 13. his name is called, i. e. he is the word of God, and Mat. 5. 19. he shall be called, i. e. he shall really be the least, &c. So Gen. 21. 12. In Isaac shall thy seed be called, i. e. the seed to which the bles­sing [Page 12] belongs, shall be from Isaac. And accordingly here [he shall be called] is no more then [he shall be] Secondly, it must be observed that the Evangelist accommodates unto this matter (of his dwelling in Nazareth) a title by the Prophet oft applyed to the Messias, that of [...] sur [...]ulus, a branch, and so (by that Hebraism) the meaning of these words [ [...], he shall be called a Nazarean] will be no more then this, [He shall be that Netser in the Prophets] paraphrased in the Targum by [...] Messiah, but by the Greek rendred [...], a flower, Isa. 11. 1. perhaps by a mistake of [...] for [...] flos, leaving out the [...], or else in a wider acception of [...], for any branch, or plant. From whence, no question, it is that Phavorinus speaking of this word [...], besides the ordinary acceptions of it, adds [...], some use the word for a flower, re­ferring to the Greek rendring of [...] in Isaiah, but applying it to [...] in the Evangelist, which no doubt signifies that learned Grammarians opinion, that [...] and [...] are all one. But beside this acception of the word for a branch or plant, it may also be observed that the radix [...] signifying serva­vit, and God being called by a name coming from that radix, Iob. 7. 20. Prov. 24. 12. it may also possibly intimate the title of Saviour, which is so of­ten given him in the Prophets, and which is the im­portance of [...] and the Arabick Nazir a defendour or protectour, according to which 'tis cleer that Is. 60. where the Hebrew reads [...] a branch, and the Tar­gum [...] a plant, the Greek reads [...] keeper taking it for [...] without points. But the former no­ration of the word, as it referres to the branch of the root of lesse, is that which is to be preferred in this place, and the meaning of the [ [...]] that by his dwelling in Nazareth he came to be styled [...] or Nazaren, i. e. that true branch, of which the Pro­phets, Isa. 11. 1. Ier. 23. 5. & 33. 14. Zach. 6. 12. & 3. 8. Isa. 4. 2. had so often spoken. This I conceive to be the truest notion of the word [...], both because the Iews call Christ [...] with [...] from the Hebrew [...] with [...], and because this onely can be said to have been foretold [...], by the Prophets. Others indeed think it not improbable that it should referre to the word [...] with [...], which signi­fies separavit. For thus also the Greek [...] in [...] and [...] (which are indifferently used in the Gospels) would bear; and to this purpose it is obser­ved, that when Gen. 49. 26. & Deut. 33. 16. Ioseph is called [...] one separated from his brethren, the Latin reads, Nazoraeus fratrum suorum: and it may be considered to this purpose, how fitly Ioseph was a type of Christ, as he is represented to us in this chapter. As Ioseph was by his brethren sold into Egypt, so is Christ by the persecution of Herod driven thither. As Ioseph was separated from his brethren and cast out from among them, so was Christ for fear of Archelaus separated from his own tribe of Iudah, and constrained to dwell in Nazareth of Ga­liles, whose name may denote that flight or separati­on: and lastly, as [...] in Zachary 7. 3. is used for an afflicted humbled person, one separate from the comforts of life, his daily bread, so is this applyable to Christs being brought up in Nazareth, a vile place (Can any good thing come out of Nazareth?) and so a speciall part of Christs humiliation to live there. This other account of the word I cannot fur­ther commend to the Reader; yet thought it not amiss to mention it, as it is. The former of the Branch] is most commodious and satisfactory; All the diffi­culty is, how this dwelling in Nazareth should be said to be designed to the fulfilling of that prophecy, which referres not at all to his dwelling there. In an­swer to which, it is first to be remembred, (what was said on c. 1. note k.) that the word [ [...] that] is here [...] not [...], and notes no more then this, that by this passage of story, those passages of the Prophets received a completion; and secondly that Prophecies are sometimes said to be completed or fulfilled, when strictly and properly (or in the primi­tive sense of the words of the Prophet) they are not fulfilled, but onely in a large acception of them, so as by way of Accommodation they may be applyable to what is come to pass, or that the thing done may re­flect or referre to such words in the Prophets, or bring them to the minds of men. Thus doth the Author to the Hebrews from the interpretation of Salem, of which Melchisedek (the Type of Christ) was King, conclude Christ to be the prince of peace. Is. 9. And then why may not the Evangelist here from his dwelling in Nazareth (and so being capable of the ti­tle [...]) conclude as properly that the appellation [...] that Isaiah foretold of him, did now appear to belong to him though not in that sense in which 'twas first affirmed of him, yet) by way of Accommodation? which it will doe more discernibly, if it be consi­dered, that as Cinnereth in Ioshua (reteined by the Hierusalem Targum, Num. 34. 15.) was after chang'd into Gennesareth the valley of branches, (and therefore Christs abode and conversation was so much about that lake, by which he shewed himself to be truly that branch so oft prophecyed of) so in all probability that city in the tribe of Nephthali which is called En Hazor, Ios. 19. 37. was after con­tracted and lightly changed into Nazer and Naza­reth to signifie the city of the branch, or where the Messiah [the branch] should be brought up, and ac­cordingly this becomes Christs vulgar title, [...], Mat. 26. 71. Mar. 10. 47. Lu. 18. 37. 24. 19. Iohn 18. 5, 7. and 19. 19. and seven times in the Acts, and [...] (in the same notion) sometimes, Mar. 1. 24. 14. 67. 16. 6. and Luk. 4. 34.

CHAP. III.

1. IN those daies came John the note a Baptist preaching in the wildernesse of Judea]

Paraphrase 1. Now before Christs entring upon the first part of his office, that of preaching the will of God, called his prophetick office (in which he continued till his crucifixion) it was necessary to set down the office of John Baptist, who proclaimed his comming before-hand as his harbinger, or forerunner and at whose baptizing of Christ, the holy Ghost visibly descended on him, and consecrated him to this prophetick office. And thus it was, while Jesus continued at Nazareth, though many years after his first coming thither, John the Baptist preached in the desert called the desert of Judea (differing from other deserts mentioned in the Scripture, under the name of Maon, Engaddi, Ziph, the desert of Idumea, &c.) by a river side neer Enon and Salim.

2. And saying, note b Repent ye, for the note c kingdome of heaven is at hand.

Paraphrase 2. Nor giving them any new precepts of life, but charging them with their breaches against the rule or law which they had already, and accordingly say­ing to all that people, Reform, & mend your lives, for the kingdome of the Messias, so long look'd for, is now approaching, and so the time that God shall come to execute most visible judgments on this land (even to an utter destruction, if ye repent not at this preaching of John and Christ) and withall bestow most eminent and remarkable preservations upon all penitent believers.

[Page 13] 3. For this is he that was spoken of by the Prophet Esaias, saying, the voice of one crying in the wildernesse, Prepare ye the way of the Lord, make his paths streight.

Paraphrase 3. And this according to that which Isaiah c. 40. saith, He shall preach in the wildernesse of Judea, and the summe of his preaching shall be, The approach of the Lords coming to receive his Kingdome, and upon his being rejected, coming with his hosts against the obdurate and rebellious, to destroy them that would not let him reign over them. See note c.

4. And the same John [had his note d rayment of camels hayre, and a leathern girdle about his loynes, and his meat was locusts andfield-honey. note e wild honey.]

Paraphrase 4. Wore a rough gar­ment made of Camels haire (such as Elias had, 2 Kings 1. 8. and was thence called an hairy-man) or of sackcloth, Rev. 11. 3. agreeable to his being in the wildernesse, and nothing to gird it to him, but (as Elias again) a p [...]ice of leather made of some beasts skin, and he eat no­thing but either a larger sort of grashoppers, called locusts, Rev. 11. 22. (or else, as some think, green herbs) and field-honey, i. e. neither bread nor wine, Mat. 11. 18. Luke 7. 33. but only such as the wildernesse, or as the wood brought forth.

5. Then went out to him Jerusalem and all Judea, and all the region round about Jordan.

6. And were baptized of him in Jordan, confessing their sins]

Paraphrase 5, 6. And upon this fear­ful denouncing of his against the Jews, a great multitude of Jews of all parts went out to him, and confessed their sins, which might justly bring down these judgements on them, each ac­knowledging his own particular guilts, and promising reformation. And he received them by baptisme, or immersion in the water of Jordan, promising them pardon, upon the sincerity of their conversion, and amendment, or reformation of their lives.

7. But when he saw many of the Pharisees and Sadduces come to his baptisme, he said unto them, [O generation of vipers, who hath warned you to flee from the wrath to come?]

Paraphrase 7. O ye, that are more like to broods of venemous creatures, than the progeny of Abraham, who hath admonished you to make use of this means to escape this destruction approaching?

8. Bring forth thereforeworthy, or meet fruits of repen­tance, [...] fruits meet for repentance.

Paraphrase 8. See that your reforma­tion be sincere, producing fruits worthy of the stock from which you glory to spring (i. e. of Abraham, v. 9. who is your fa­ther indeed, but from whom you are so farre degenerated, that you are become broods of vipers, v. 7.) or absolutely (as Acts 26. 20.) meet, fit, seasonable fruits, such as may avert or prevent those judgements.

9. Andseem not. note f think not to say within your selves, we have Abraham to our fa­ther, for I say unto you, that God is able of these stones to raise up children unto Abraham]

Paraphrase 9. And say not, or, doe not please and satisfie [...] your selves in saying or thinking, that you have the privilege of being children of Abraham, which will be able to secure you; For God hath not such need of children of Abraham, that he may not destroy them; he can, without breach of promise to him, destroy them all, and then out of the obdurate Gentile world (or, if he please, out of the stones in the streets) produce and raise up a people to himself, fol­lowers of the faith of Abraham, and so as pretious to God, and to whom the promises made to Abraham as truly belong, as to the proudest Jew among you.

10. But the axe is even already, [...] And now also the axe is laid to the root of the trees: therefore every tree which bringeth not forth good fruit, is hewen down, and cast into the fire.

Paraphrase 10. But now are Gods judgments come home to this people, and ready to seize upon the whole nation, and shall actually fall upon every unreformed sinner among you. See note on Acts 15. c. (In this how every sort of people are concerned, see Luke 3. 10. &c.)

11. I indeed note g baptize you with water unto repentance, but he that cometh after me is mightier then I, whose shoos I am not worthy toremove, or carry. note h bear, he shall baptize you with the holy Ghost, and with fire.]

Paraphrase 11. But, this is not all I have to say to you; Beside this warning you to repent, I am also sent to tell you, that the Messias is now at hand, ready to enter on his office. And indeed all that I doe, is to preach repen­tance, and to receive proselyte: after the Jewish manner, with water, the only ceremony that I use; but Christ, who, though he comes after me, is much superior to me, and whose disciple or servant I am not worthy to be, (he being that great prophet fore­told by Moses, that all must hear under pain of utter excision, and accordingly reforming and hightning Moses's law, which I have not meddled with, save to call you to repent of the breach of it) he shall come in greater pomp, shall first send the holy Ghost to come down visibly on some of you his chosen disciples, who shall beleeve in him, and to whom he shall entrust all pow­er in his Church after him, thereby not only to assure them of the truth of his doctrine, but also to consecrate them to his ser­vice (see note on Acts 1. a.) to preach his doctrine to the whole world (but first to all the cities of Jury.) And this shall be another manner of initiating of disciples, mine with water, but his with fire, which will purge those things which water will not, and this fire perhaps an embleme of something else; For immediately after that, by that time they have preached thorough all the cities of Jury, he shall also come down with fire, or flaming judgments, on the obdurate unbeleevers, v. 12. (see Acts 2. 17, 19. &c.) and at the end of the world, reward every man according to his works.

12. Whosewinnow­ing instru­ment. note i fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into his garner, but will burn up the chaffe with unquenchable fire.]

Paraphrase 12. He comes like an hus­bandman to thresh and win­now, with such instruments in his hands which will sever the wheat from the chaffe, the good from the bad; The good he will preserve, but the refuse he will deliver up to the wind and fire, to be utterly destroyed.

13. Then cometh Jesus] from Galilee to Jordan unto John, to be baptized of him.

Paraphrase 13. While John was thus a preaching and baptizing, and had gathered good store of disciples, Jesus cometh.

14. But John forbad him,] saying, I have need to be baptized of thee, and comest thou to me?

Paraphrase 14. And John besought him it might be otherwise.

15. And Jesus▪ answering said unto him, Suffer it to be so now, for thus it be­cometh us [to fulfill all righteousnesse. Then he suffered him.]

Paraphrase 15. To doe all those things which are by God re­quired of all under this state of Johns ministery, (see note on Rom. 1. b) and by so doing, i. e. by my receiving baptisme from thee, God hath determin'd to inaugurate me to my office of preaching the Gospel, by sending down his Spirit upon me at that time, and giving me testimony from heaven; upon this John permitted him, and baptized him, and accordingly it came to passe.

16. And Jesus when he was baptized, went up straightway out of the water, and loe the heavens were opened unto him, and he saw the Spirit of God descending as it were. note k like a dove, and lighting upon him.]

Paraphrase 16. For Jesus, as soon as he was baptized, went out of the water before John, and assoon as ever he came out of the water, he fell down on his knees in prayer to his father, Luke 3. 21. and whilst he was praying, behold the heavens (see Acts 7. 56.) either really, or after some remarkable manner of appearance, parted asunder visibly before Christ, and the Spirit of God descended upon him, as a dove descends upon any thing, visibly hovering, and lighting upon him, (so Mark 1. 10.) and John Baptist saw and discerned what was done, Jo. 1. 32.

17. And loe a voice from heaven, saying, note l This is my beloved son, in whom I am well pleased.]

Paraphrase 17. And as the heavens parted asunder, a thunder came out, and (joyned with it) a voice, delivering these words, This is, &c. i. e. This is my son whom I have sent on purpose to reveal my will by him, and whatsoever he teaches comes from me, and is perfectly my will or law.

Annotations on St. MATTHEW Chap. III.

a Note: [...] V. 1. The Baptist] That we may understand the mean­ing of the title Baptist, we must first know what was meant by the washings among the Jews. Their fre­quent every day washings I now speak not of, but re­ferre them to their proper place, Mark 7. 3. Those which we now speak of were those of the whole body, of which sort were first the Washings of the Priests, when they went into the Temple to minister or officiate, for that they never did after the building of the Tem­ple, but they first wash'd their whole body. At the go­ing into the Tabernacle washing the hands and feet was sufficient, Exod. 30. 20. but not so after the building of the Temple: see Cod. Joma, c 3. They bring the Priest to the house of washing, [...], which was without the Temple over the water-gate. There (as it follows §. 3.) the Priest washes, and though he be under no legall uncleannesse, yet he never enters▪ but he washes first, and (§. 4.) he puts off his clothes and goes down, and washes. The washing of his hands and feet, which was oft repeated (10. times in a day §. 3.) was done in the Temple, over the house of Happarvah, as 'tis there called; but this first washing of the whole body was constantly used before the entrance into the Temple (four times more in the Temple on the day of Expiation) for it was not lawful to come in thither without washing first, an imitation of which are the washings and lustrations among the Gentiles. [...] A se­cond sort was the washing of the Proselytes, who were to be received into the Church or Temple of the Jewes, and so to be wash'd at their entrance, as the Priests at their going into the Temple. Those Proselytes I mean, which being not born of Jewish but Heathen pa [...]ents, became Proselytes of Justice, i. e. receiv'd the Jewish religion, and submitted to their wh [...]le Law, were cir­cumcised, &c. These men were admitted by the Jewes, not only by Circumcision and (while the Temple stood) by Sacrifice, but also with this ceremony, or solemnity of Washing, i. e. ablution of the whole body, done so­lemnly in a River, or other such great place, or recepta­cle of waters; so saith the Talmud of Jethro Moses's father-in-law, [...] He was made a Proselyte by circumcision, and immersion in water, Tr. Repudii: and the manner of this immersion is said to be, that they should sit in water up to the neck and in the while learn some of the precepts of the Law, both hard and easie. This ceremony of their Initiation was never upon any occasion reiterated, say the Jewish writers (see note on Joh. 13. 6.) and belonged not only to those which being of years came over from Heathenisme to the Jewes religion, but also to their children-infants, if their parents, and the consessus under which they were, did in behalf of their children desire it, and on condition, that the children, when they came to age should not renounce the Jewes religion. Nay, the native Jewes themselves were thus baptized, so saith the Talmud, Tr. Repud. [...] The Israelites doe not enter into Covenant but by these three things, Circumcision, and Baptism, and Peace-offering, and the proselytes like­wise. Now these that were thus initiated, did put off all their former relations, not only their former worships and manners, but their relations of kindred, &c. and came forth, as if they had been newborn, of a new mo­ther, as the Talmud oft expresses it. So that he which was kin to him before, shall from thenceforth cease to be so, i. e. to be so accounted by him. To which I suppose our Saviour referres, when he speaks of leaving father, and mother, and wife, and children, &c. Mark 10. 29. Luke 18. 29. and when he talkes of being born again of water, &c. To this no question belongs that of Tacitus Hist. l. 5. speaking of those that went over to the Jewes religion, nec quicquam priùs imbuun­tur, quàm contemnere Deos, exuere patriam, parentes, liberos, fratres vilia habere, they are taught by their first admission to despise, i. e. to forsake, their fathers and mothers, children and brethren, &c. And the Jewes have a saying, that he that hath married a wise too neer of kin to him, if he turn Proselyte to the Jewes, and receive their Baptism, he is no longer neer of kin to the wo­man, and so may now lawfully live with her. Of this custome of Baptizing Proselytes among the Jewes, we have a clear testimony in Arrian the Stoick Philoso­pher in his Epictetus, l. 2. c. 9. where the Proselyte Jew is by him styled [...], dipt, or baptized, and he that is not really converted to their religion, but only [...] in word, or outward profession and shew, is by him called [...] a counterfeit baptized per­son. Having said thus much of the custom among the Jewes, 'tis now most easie to apply it to the practise of John, and after of Christ, who certainly took this cere­mony from them. Hence was John's baptism, as theirs, in a River, in Jordan, Mark 1. 5. in a confluence of much waters, as in Aenon, John 3. 23. because, as it is added, there was much water there, and therefore as the Jewes writing in Greek call those Lakes wherein they wash themselves [...], so in the Christian Church the [...], or vessel which contained the baptismal-water, is oft called [...] a swimming, or, diving place, with some reference also to that [...]. John 5. 2. where the cures were wrought on them that went down into it. The other parts of the parallel will easily apply themselves; all that is proper to this place is only this, that John preaching repentance to the Jewes in the desert, received all that came unto him, as new Proselytes, forsaking their old relations, i. e. their sins, and in token of their resolved change put them into the water, dipped them all over, and so took them out again, and upon the sincerity of their change promi­sed them remission of their sins, and told them of the Messias, which was suddenly to appear among them, an warned them to beleive on him.

b Note: [...] V. 2. Repent ye] This [...] is not only sorrow for sin, or wishing it undone but a change of mind, [...], conversion, Mal. 4. 6. and reformation, [...], Heb. 6. 1. Repentance not only for, but from dead or sinfull workes. Both very ne­cessary.

c Note: [...] Ib. Kingdome of heaven] The phrase [...], or [...] the kingdome of heaven, and, of God sig­nifies in the New Testament the kingdome of the Messi­as, or that state or condition, which is a most lively [...]mage of that which we beleive to be in Heaven, and therefore called by that name. For as Gods regal power exercised in Heaven consists in assisting, defending, and rewarding all his faithful subjects, and in warning, pu­nishing, and destroying his obdurate enemies, so this kingdome of the Messias is an exact Image, or resem­blance of it; And being, as 'tis elsewhere affirm'd, not of this world, a Secular kingdome, but consisting especial­ly in subduing the world to his dominion, That is done first by the descent of the Spirit, and preaching the Go­spel, by his word powerfully working in some, and bringing them unto the Faith, and then by his iron rod executing vengeance on others, viz. the contumacious and obdurate (to this purpose that Parable deliver'd by Christ▪ Luke 19. 12. on occasion of their thinking that the Kingdom of God should presently appear, v. 11. is very considerable: see the place,) and particularly those of the Nation of the Jewes after the crucifixion of Christ. And accordingly this kingdom of God will generally signifie these two together, not only the first [Page 15] alone, but in conjunction with it, that other more tragi­call part of it also. That 'tis used so here may be dis­cerned; First by that which is said in Malachy, by way of Prophecy, of Johns preaching, c. 4. 5. that he should come before the great and terrible day of the Lord, (see note on c. 17. a.) i. e. before the fatal destruction of this people, and also in Isaiah, that when he cryed in the wildernesse, this was part of his crying [Prepare ye the way of the Lord:] noting him an anteambulo, or fore­runner of Christ's coming (which what it signifies will be explained, Mat. 24. b.) and again, Every val­ley shall be exalted, and every hill brought low; Which although it were Literally spoken by the Prophet, of the reducing the people from Captivity to their own coun­try, (expressing it by the former deliverance and pas­sage out of Egypt through uneven craggy wayes in the desert, which yet by Gods conduct were made passable to them, and they brought at last to a Canaan) and Mystically of the removing all Obstacles in our way to felicity and blisse, yet may farther be applied to this of the Roman armies coming against Jerusalem, and per­haps be explained by that passage in Josephus de Bell. Jud. l. 6. c. 12. that the high and low places were made plain for the coming of the Roman Army, and engines against Jerusalem, in like manner, as whenGeog. l. 5. p. 162. Strabo saith of the Romans, [...], they plain'd the wayes through the region, cutting down the hils, and filling up the hollow places. And so the verses of Sibylla Erythraea (set down byDe Civit. Dei l. 8. c. 33. St. Au­gustine andDe Praedic. par. 2. c. 1. Prosper) beginning with Judicii signum, the sign of judgement, and E coelo Rex adveniet, the coming of the king from heaven, and that in carnem, into the flesh, praesens ut judicet Orbem, that being present he may judge the world, there follows,

Dejiciet colles, valles extollet ab imo,
Non erit in rebus hominum sublime vel altum,
Jam aequantur campis montes—

He shall cast down the hils, and advance the valleys, There shall be among men nothing lofty or high, The mountains are now level'd to Campagnia: And then soon follows, ‘—Tellus confracta peribit,’ the destruction of the earth or land, i. e. (in the sacred Dialect) of Judaea.

Secondly, by that which follows here v. 10. as the explication of this text of the Baptists [and now also the axe is laid to the root of the tree, every tree therefore that bringeth not forth good fruit, is hewn down, and cast into the fire] and again v. 7. [...] by the [...] [the wrath ready to come upon them] which is proportionable, or parallel to the approaching kingdome of heaven, as the exhortation v. 8. of bringing forth meet fruits of re­pentance, is to [...] repent, and so directly in that Prophecy of Malachi's concerning the coming and preaching of John Baptist, Mal. 4. 5. 6. the summe of his preaching is expressed by the effect of it, He shall turn the heart of the fathers to (or, with) the children, and the heart of the children to (or, with) their fathers, i. e. shall convert all sorts of Jewes, young and old, fa­thers and children, preach conversion and repentance to them, lest I, (i. e. God) come and smite the earth (or, land) with a curse; Where, as Gods coming is interpre­ted by his smiting Judaea (curses and inflictions on that land) so is this Denunciation of those judgments, part of that Baptist's sermon, and the repentance or con­version by him preach'd, the only meanes to avert them. And so likewise in Isai. 40. the revealing the glory of the Lord, &c. v. 5. may be 1. the preaching of the Gospel, and then the visiblenesse of Gods judgements on all the Jewes in Judea, and the sixth, seventh and eighth verses very fitly referre to the sudden Destruction of that people, as the withering of grasse, or fading of flowers upon Gods blowing upon them, whereby his Displeasure is expressed. To which yet his preserva­tion of the remnant (as here his gathering the wheat in­to his garner v. 12.) his protecting of the few belei­vers (so that not an hair of their heads shall fall, Luke 21. 18.) is immediately annex'd v. 9, 10, 11. And accordingly [the kingdome of God] here is not so to be restrain'd to the Punitive part, but that it also contein under it that other peice of Regality, which consists in protecting of subjects, and rewarding them which doe well also, which should be most visible at the time of his punishments on the obstinate, his burning the chaffe with unquenchable fire. To this purpose the words of Saint Luke, c. 21. v. 18, 31. are most remarkable, where setting down distinctly the Signs and forerunners of the destruction of the Temple and that people, and among those prognosticks, the great persecutions which the Disciples should find from the Jewes, he bids them then cheerfully look up, v. 28. for their [...] Re­demption, deliverance from these hazards and pressures, draweth neer, and, with a short Parable interposed to expresse it, he adds v. 31. Know that the Kingdome of God is at hand, this Kingdome surely here, which now approached, but should then be more neer, wherein the judgement of God should be most visible in judging be­twixt the Wheat and Straw, burning up the refuse, de­stroying the impenitent unbelieving Jews, but protecting and setting safe on the shore all the Disciples & beleivers, and that by the very destruction of these their Brethren who were their chiefest persecutors, v. 16. This sense will be the more unquestion'd, if it be observ'd, that when Christ himself begins to preach, he used these same words, c. 4. 17. by which it is clear, that Christ's preaching the Gospel was not the only thing meant by this kingdome (as 'tis generally supposed) because that was then actually present, when Christ saith only [ [...], it is nigh approaching.] And if it be said, that [...] in the Preter tense, expressed by the Latine, ap­propinquivit, may signifie that it hath been neer, but now is present; Then first I answer, that that Gramma­ticall nicety will not be appliable to many other places of Scripture, where that Tense is used. 2. That even the full Grammaticall importance of it will be made up by rendring it [it hath for some time been approach­ing] that peoples sins long calling for it. 3. Luke 21. 31. (which was long after this, and withall a pre­diction of a time then Future) 'tis then but [...] the kingdome of God is nigh. And as by Christ, so when the Apostles are sent out by him the same stile is still prescrib'd them, Mat. 10. 7. As you go, preach, saying, The Kingdome of heaven is at hand. And as it is to this same sense affirmed by Christ, that he came to send a sword [...], i. e. a flaughter on the land of Judea, Mat. 10. 34. so when this commission of the Apostles is set down by St. Luke, 10. 11. to those that receive them not, they are appointed to use a direful ce­remony, shaking off the dust from their feet against them, and telling them the importance of it, that the kingdome of God is nigh upon them, [...], v. 11. and upon the back of that, v. 12. Verily I say unto you, it shall be more tolerable for Sodome in that day (i. e, not in the day of Judgement to come, for that belongs to each particular person, not whole cities together, but) in that day of the Kingdom of God, then for that re­fractory city. Gods dealing with Sodome in the day of their destruction with fire and brimstone, shall be ac­knowleg'd to have been more supportable, then his dealing with such contumacious impenitent cities of Judea; So Mat. 16. 28. The Son of man coming in his kingdome] belongs not to the Transfiguration, as 'tis by many mistaken, but to a coming in the glory of his father to reward and punish, v. 27, (and is call'd the kingdom of God coming with power,▪ Mark 9. 1.) and that belongs clearly to the scope of the place, viz. to arme his followers, that they should not be terrified [Page 16] with the malice of the Iewes, v. 25. or tempted to de­ny Christ, Luke 9. 29. So Luke 19. 11. when 'tis said; they thought the kingdome of God should presently appear, Christ's parable concluding with the bringing forth, and slaying the enemies before him, applies it direct­ly to this purpose, v. 27. and so what he adds v. 43. at his entrance into Ierusalem. So Luke 17. 20. when he answers that the kingdom of God comes not with ob­servation, i. e. in a pompous remarkable manner, so as Kings are wont to come with their Court and train at­tending, which all men come out to look after, and crie, Lo here, i. e. it is come, &c. it is clear by the conse­quents, that it belongs to this matter, 1. the preach­ing of the Gospel among them, then already begun, v. 21. and then the destroying of unbeleivers, v. 22. 24. &c. The way by which this phrase comes thus to signifie, is this, because there be several offices of a King, the exer­cise of the power of the Sword, as well as of making Laws, of punishing and rewarding, as well as of reign­ing, he is [...], Rom. 13. 4. an avenger to inflict punishment, and so he is express'd at his [...], Luke 18. 7. speaking of this matter. In this respect it is, that the Governours of the Iewes were call'd Iudges; inflicting of punishments or judgements (which is one part) giving denomination to the whole Regal office; and so Luke 10. these three phrases, [the kingdome of God] v. 11. and [that day] i. e. the time of his exerci­sing that Regall power, v. 12. (or as Saint Marke reads it, [...], Mar. 6. 11. the day of executing judgement) and in the same matter [ [...] ver. 14. judgement simply] are all phrases of the same significan­cy to note the destruction here threatned, with which there was also Mercy mingled, and preservation to some. See Luke 17 34. and 21. 28. The same thing is ex­press'd by other phrases, the coming of Christ, the end, the end of all things, the conclusion of this age, &c. which in their due places shall be observ'd.

d Note: [...] V. 4. Of camels hair] This garment [...], of Camels hair used by Iohn the Baptist, seems to be no more then a garment of Hairecloth, made of haire rude and raw, not of haire softned and dress'd, or spun in­to a thred. The difference betwixt these two is the same that betwixt Flax rude or unprepared, and the same dress'd or spun, one having much more of coursness and asperity then the other; or between that which we now call Hairecloth, which is made of rude, undress'd haire, and chamlet or grogoram, that is made of it, when 'tis softned, and spun, and prepared. That the former is that which is here mention'd, may appear, 1. by the design of it, used by Iohn, as here set down by the Evan­gelist, to signifie the Austerity of his Habit, as well, as that, which follows, is of his Diet; (and so interpreted by all the Ancients,) which it would not be, had it been thus dress'd and softned. 2ly. It is to be considered, that as he was Elias, that was foretold should come, so his Habit, and his Diet, and the Wilderness (as well as the matter of his Prophecy, fire from heaven, judgments on the impenitent) were to represent Elias. Now of Elias we read, his habit thus described, 2 Kings 1. 8. He is an hairy man, and girt with a girdle of leather a­bout his loynes, where the haire, being joyned with the leathern girdle, or zone, may most probably be interpre­ted (both of them) to the same matter of his habit, or manner of attire, enquired of v. 7. (and so 'twill be a complete description of that, this hairecloth and leathern zone being all the clothes that he had visible about him, as it was of the Baptist here) and not of the Form, or manner, or constitution of his Body, that he was like Esau, a man with much hair growing upon him, for that alone would have been but a very imperfect description of him, nothing else of his body being mentioned, and on the other side, only a leathern girdle about his loynes, which as it cannot be applyed to the form or fashion of his body, but must necessarily denote his attire, so it would be a very imperfect description of that, if nothing else of that kind were joyned with it. 3ly. This was the mourning habit. Sackcloth and Haircloth (if a­mong them they differed at all) differing but little, both of them garments of the greatest coursness, and austeri­ty. And then as in the Christian Church, from the Iewish, he that Excommunicated, or pronounced sentence of Anathema against any, is said to mourn or bewail him, 2 Cor. 12. 21. so the Prophets that came to foretell judgements upon a Nation, did put on such mourning habits to denote the sad errands they came about. That was Elias's errand then, and Iohn Baptist's now, of the axe laid to the root of the tree, &c. and thus the two witnesses in the Revelat. c. 11. (that are described, like Elias v. 5. the fire cometh out of their mouth, and de­voureth▪ their enemies, relating to his calling for fire from heaven: and again v. 6. they have power to shut heaven that it shall not rain, as Elias had) are said to prophecy clothed in sackcloth v. 3. [...] which sackcloth Rev. 6. 12. hath the Epither of [...] hairy, bestow'd up­on it, expressing the materials of it to be of Hair, which they used for their mourning habit. To this clearly re­ferres that of the false Prophets, that they wore rough garments to deceive, Zach. 13. 14. The rough gar­ments, the token of the Prophet, as the Deceiving is all one with the False. As for their conceit who think John's garment here to have been a skin of a Camel with the hair on, such as the sheep-skins and goat-skins Heb. 11. it is sufficiently confuted by the Evangelist, who makes the Clothing, and the Girdle of different matters, using different forms of speech to expresse them by, which there is no reason to think would have been done, if they had been both of the same.

e Note: [...] Ib. Wild honey] The [...], or field honey is a kind of extemporary diet (as water out of the spring) such as was to be found in woods, running out of trees where bees were so 1 Sam. 14. 25. there is [...], where our English, out of the Hebrew, read [they came to a wood, and there was honey upon the ground] and v. 26. [...], when they came into the wood, behold the honey dropt, and v. 27. Ionathan dipt his rod, [...], in a combe of ho­ney. In which place, that which is [...], a wood of honey in the Greek, is by an Hypallage mel syl­vestre, wood-honey, the very thing that is here; [...], field-honey, or wood-honey (agri and sylvae being oft promiscuously used for any places (remoter from towns) open and unenclosed, though they be not wood-lands. So in Virgil, sylvis egressus, Aene. 1. and sylvestrem mufam▪ Eclog. 1. in relation to the mountains or downs, where they fed their flocks) which sense of the [...] makes it also not improbable, [...] that [...], which here are joyn'd with it, as the Baptists only food, may signifie [...] or [...], i. e. [...], or [...], all fruits of trees in Phavori­nus, i. e. fruits of the wilder trees, or indeed herbes or leaves. To which purpose I shall referre the Reader to Steph. Forner. rer. quotid. l. 6. c. 27. Thus doth Isi­dore Pelusiote interpret it with great earnestnesse against the other rendring of it, [...]. Ep. 5. the word, which we render b [...]custs, signifies not living creatures, as some have ignorantly conceived, no by no meanes, but the tops of herbs and plants. And to this purpose is it, that Burchardus (p. 330.) in his De­scription of the Holy Land, saith, that he hath found in the Monasteries of Palestine, neer Iordan, a food which the Monks there use, of a sort of herbs call'd locustae, the same, say they, which the Baptist fed on. Though the truth is, Origen, Clemens, Ambrose, and Hilary interpret [...] locusts as a sort of grashoppers: and it appears by Leviticus c. 11. 22. that they were used for food, being reckoned among the clean creatures, and by Pliny [Page 17] Nat. Hist. l. 11. and Athenaeus l. 4. that the Aethio­pians and some others fed on Grashoppers, but those salted and dried, saith Pliny, which cannot well be sup­posed of the Baptist here, whilst he continued in the wildernesse. 'Tis more probable, that as the Sarmani or [...] in Clem. Alex. Strom. l. 1. or Germanae in Strabo call'd [...] (those that lived in the woods, (not as 'tis falsly read [...]) and neither inhabited cities, nor had houses) [...], [...]at hearbs, and drink water in their hands, so the Baptist here abstein'd from wine, fed on this vi­ctus parabilis, food that wanted no dressing ( [...], saith he, as the Encratites of this time) which Strabo, out of Magasthenis Indica, express'd by [...], they that lived in woods upon leaves, and wild fruits.

f Note: [...] V. 9. Think] The phrase [ [...]] is no more then [...], say not, or, as S. Luke reads c. 3. 8. [...], begin not to say, For so [...], and videtur is oft an Expletive. So 1 Cor. 10. 12. [...], He that truly stands (not only seems or thinks himself to stand) for none else are capable of falling: so 1 Cor. 11. 16. If any man [...] (not seem to be, but really) be contentious; and c. 12. 22. where [...], the members which seem to be more weak, are all one with [...], those that are the weaker: so Heb. 4. 7. Let us fear, [...], lest any man (not seemingly, but really) come short. So Luke 8. 18. the [ [...], that which he seems to have] being compared with Mat. 13. 12. [...], even what he hath, and Mat. 25. 29. and Mar. 4. 25. appears to signifie [that which really he hath] (though he make not the right use of it) otherwise it could not be taken from him. So Mar. 10. 42. [...] they that think or seem to rule, is rendred by Saint Matthew 20. 25. [...] the Rulers. So in the story of Susanna v. 5. [...], not they which seem'd, but that really did govern. [...]o in Procopius on 1 Kings, [...] is applied to the pious Kings, Asa, Jehosap [...]at, &c. So in Optatus, speaking of the flesh of Christ, quae nullum videbatur admisisse peccatum, which seemed to have committed no sin, his meaning must sure be, that really he had not sinned. Thus in humane Authors [ [...]] is the form of affirming any thing. If there be any farther force in this word, then only as an Exple­tive, then (according to another notion of [...]) it will best [...]e rendred do not please, or, satisfie your selves in saying, as [...] is explain'd by [...], Phavor. See Note on Mar. 2. a. and Note on Act. 16. a.

g Note: [...] 11. Baptize you with water] Iohn's Baptisme by water previous and preparatory to Christ's Baptisme by the Holy Ghost and fire, seems to be imitated by the De­vil and his worshippers, the Indians inDe vit A­pollon. l. 3, c. 3. Philostratus, who had, saith he, a well, whose water they esteem'd sa­cred, and endued with secret virtue, [...], which was counted sacramental to all the Indians, nigh unto which, saith he, there was a vessel of fire, in which the Indian [...] [...] purged from their Involuntary sins whereupon their wise men call the well, The well of conviction, or, reproof and the fire, The fire of pardon, p. 118. d. or, expiation. And so the Brachmans, before they sacrificed, used to anoint themselves [...], which so heated their bodies, that they sent out fume and sweat in great abundance, c. 5. p. 123. [...] as if they had, saith he, been * wash'd with fire.

h Note: [...] Ib. To bear] That which is here [...], is not, as in other places, [...], the bearing of a bur­then or weight (the Labourers or Porters office) but as a Ministerial Office, either 1. to remove things that are not of present use, out of the way (the same that in other places is express'd by [...], as [...] to take away, or put aside the bed, as being no longer use­full) and by this meanes it will here be all one with [...], to loose the latchet of the shooe, Mar. 1. 7. and John 1. 27. that Loosing, being in order to taking it off; Or else 2ly, as Lu. 10. 4. [...] to carry shooes was ordinary in jour­neys, so might it fitly be the Disciples office to doe so, and so either way the meaning of the Baptist's speech is, that he was unworthy to be Christ's Disciple, for the Disciples of any Prophet among the Jews were to serve him as his Ministers, to perform to him his ordinary ne­cessary services; so Joshuah was unto Moses, Exod. 24. 13. and in Josephus l. 1. So Elisha ministred unto Eli­as, 1 Kings 19. 2. and poured water on Elias hands, (this being set down as the Disciples office among their Constitutions) and so when Christ saith, he was among them as he that ministers, Luke 22. 27. that of mini­string, referres to the office of a Disciple. And so when they are call'd the sons of the prophets, it is in the He­brew notion, wherein [...] and [...], sons and servants, or ministers, are all one.

V. [...] 12. Fan] [...] signifies a winnowing instru­ment, [...], a piece of wood, by which they separate the wheat from the chaffe, saith Hesychius. The Hebrew reads [...] ventilabrum from [...] dispersit, ventilavit, referring in generall to Winnowing or holding up to the wind, but not peculiarly to the manner of doing it. The Syriacke hath [...] raphsho, and so the Arabick also. In which languages the word is said to have two significa­tions, 1. to note a shovel, or such like instrument, with a broad head, as a paddle, &c. wherewith the surface of the earth is plained or pared. So 'tis in the Arabick proverb, Men al rapsh el al arsh, from the shovel to the throne, from the meanest profession to the greatest digni­ty; 2. (asSyro A­rab. Lex. Jesu Bar Ali defines it) an instrument with a broad head, wherewith corn is moved or win­nowed, or stirr'd up, to cleanse it. Accordingly the Greek [...] Hesychius expresses first by [...], and then [...], saith he, is [...]. an instru­ment with teeth, and again he explains it by [...], and [...] he defines to be [...], a speare, or pike, having three teeth or sharps, a three-tooth'd pitchfork, used to stirre, or throw up corn, when they make up their floors; and in another place, he makes it all one with [...], which being by the Grammarians said to be [...], i. e. [...], that which hath three darts, quod tres cuspides habet, it appeares to be directly all one with [...]. The result of all this Grammaticall discourse is this, hat the word [...] here is set to denote that [...], that in­strument with teeth, some what like our pitchfork, with which they managed the businesse of Winnowing their corn stirring it up, that the chaffe, when the corn is out of it, having no weight in it, may be driven away with the wind if there be any, and if there be none, they had an instrument, as we have now sayles to make a wind, and then that blowes away the chaffe without any other helps, then of stirring it up, that the wind may have force on it. Thus Isa. 30. 24. the corn is said to be winnow­ed [...] (which, saith Kimchi, signifies Pala, quâ grana, per spatium longiusculum in ventum illata, à ven­tilatore purgantur, (as Mr. Fuller renders him) and accordingly we render it a shovel) [...] and (with the fan, we read, i. e.) with that instrument here spoken of, that stirres up the corn for the wind, that that may drive all the dust and chaffe away; the word that the Hebrew here useth. This is distinctly and properly the manner of the [...], the throughly clean­sing of the threshing floor, which here follows. For so at this day in those parts under the Turks dominion (and also in Spaine, where, by the inhabiting of the M [...]ors, who are bastard-Jews, many Jewish customes are retained) the Threshing-floor is in an eminent place in the open field, large enough to be compared with that of [Page 18] Araunah, 2 Sam. 24. where David built an Altar. Thither, after gathering their corn, they bring it, then have they a pair of wheels of iron, joyned with an axle tree, and dented, or toothed, like a saw, and sometimes an heavy boord or plank, about the bignesse of an or­dinary door, driven on the lower side, full of sharp stones, or pieces of flints (the [...] and [...], Isa. 41. 15. which the Greek renders [...], and Isa. 28. 27. [...], and [...] the threshing instrument, and the cart wheel) and one of these the oxen draw o­ver it, so at once with their feet treading out the corn, and with these breaking the straw into small parts, which is the ordinary food for their cattell all the year. This they take away and put up in bags. As for the Ch [...]ffe the wind drives that away, as 'tis Psal. 1. 4. and Job 21. 18. and Isa. 41. 16. [...], [...], thou shalt or perhaps thresh them, ( [...] note on chap. 21. g.) winnow them, and the wind shall take them. Only in case of the winds turning, when they fear that it will bring all the chaffe back again upon the floor, they put fire to it at the wind-side, and that creeps on and ne­ver gives over till it hath consumed all the chaffe, and so is a kind of [...] here, a fire never quenchable, till it have done its work. To this description of their practise many places in the old Testament agree. The threshing the mountains, Isa. 41. 15. referres to the custome of Threshing-floors in such eminent places, and so setting the hills as chaffe, winnowing or dispersing them as chaffe upon a hill, and the wind carrying them away v. 16. So Jer. 4. 11. a drie wind of the high places in the wildernesse, not to winnow, nor to cleanse, even a full wind from those places, &c. a full wind, in stead of Winnowing or cleansing the Wheat from the Chaste, carrying all away. So Prov. 20. 21. 'tis said of the wise King; that he scattereth the wicked, and bringeth the wheel over them, scatters them as he that Winnows, and that he may doe so, brings first upon them the Wheel or Threshing instrument. The same [...] wheel, that we had even now in Isa. 28. 27. joyned with the threshing instrument. And Psal. 83. 13. O my God make them like a wheel, and as the stubble before the wind, both parts referre to this custome also; make them, as a Threshing wheel is wont to make the Corn, driving one part from another, and then the wind comes, and drives away the stubble and chaffe, and then fol­lows, as the flames consume the mountains (that is, set the Chaffe on the mountains on fire, and burn it, lick it quite up) persecute them so with thy tempest, &c. so Isa. 5. 44. as the fire consumeth the stubble, and the flame devoureth the chaffe. According to this notion of Winnowing, and Burning the chaffe, this verse ac­cords with the generall matter of John Baptist's preach­ing, viz. Christ's rich promises of all merciful reception, and preservation to those that shall repent, and receive the Gospel, and threatning of all judgements upon the impenitent Jewes, formerly express'd by the kingdome of God approaching, and again by the axe laid to the root of the tree, ready to hew it down, and that attended with casting into the fire, as here the chaffe is with burning with fire unquenchable. And so it was fulfill'd on the Jewes even in this life (as it was oft foretold) the god­ly true Penitents that received Christ, through these tri­bulations, were preserved, when the rest that could not bear, or hold out the tryall, all that the wind of tempta­tion, false doctrine, &c. carried away, were generally de­stroyed, the corn laid up in a garner, and the chaffe de­voured with the fire.

k Note: [...] V. 16. Like a dove] That the Spirit came upon Christ in the body or shape of a Dove, cannot, I think, be concluded from this place, nor from the parallel Mar. 1. 10. but only that the Spirit descended, and came, or lighted on him, as a Dove uses to doe on any thing, first hovering and over shadowing it. And where­as 'tis added by Saint Luke, [...], that will be best rendred in, or, with a bodily appearance, and joyned with [...], i. e. the Spirit descended so, as might be (and was really) seen ( [...] in Matthew, and Marke, he saw him descend) [...] as it were a dove, i. e. as a Dove visibly descends, and lights on any thing, or, in a manner somewhat resembling a dove (so [...] signifies, as Acts 2. 3. the divided tongues [...], as it were of fire) doth not denote them to be of fire, at least to have the effects of fire, burning, &c. but either in the colour, or form like that of fire) not defining a­ny shape, wherein the Holy Ghost appeared. That the Holy Ghost both here and in other places did Visibly appear, there is no doubt; That he did in the case of Mary, at the time of her Conception of Christ, [...] come upon her, and [...] overshadow her, is affirmed Luke 1. 35. and that is perfectly agreeable here to this of descending [...] a Dove uses to doe, when it comes down and visibly lights on any thing. Nay other glorious appearances of God are express'd in other places, in the same manner, as when the bright cloud (i. e. an appearance of shining light, as broad as a cloud) [...], Mat. 17. 5. thus hovered over or over­shadow'd them. [...] So again Mark 9. 7. Luke 9. 34. and ac­cordingly in the Tabernacle were the Cherubims of glo­ry, those officers or ministers of this appearance of God, overshadowing or hovering over the propitiatory, or co­vering of the Arke, Heb. 9. 5. And so 2 Peter 1. 17. This Voice at this time deliver'd [This is my beloved son, &c.] is said to have come from the magnificent glory (gloria majestaticae praesentiae, the glory of the ma­jestatick presence, so frequent in the Targum) i. e. from this Cloud, where the Angels were, and wherein Elias and Moses appeared, and so in the third verse of that chapter [...] glory, seems to denote the appearing of the Holy Ghost, [...] as [...] virtue, or power, Christ's after­miracles; In the like manner, as we find [...] spirit and [...] power in other places, and as learned men, in rendring the Jewish writers, interpret [...] Gods inhabiting or appearing among us (ordinarily rendred glory) by Spiritus sanctus the holy Ghost. But by all this there is no more express'd, but only the Manner of this appearance, or how he visibly was seen, or appeared to descend; but for the Shape wherein the Holy Ghost ap­peared, here is yet nothing express'd. That which seemeth most probable is this, That the holy Ghost took not on him here any bodily Shape, but yet appeared to be Pre­sent as God is said to be Present in any place in the old Testament, i. e.) by the appearance of Angels, which being the Courtiers of heaven, where they appear, there God is said peculiarly to be present. Hence it is, that the well Lahairoi, where the Angel appeared to Ha­gar, Gen. 16. 7. 14. is by the Hierusalem-Targum Gen. 24. 62. styled Beer (the well) ubi manifestata illi fuit praesentia Domini majestatica, where the maje­statick presence of the Lord, or the presence of God in majesty, was manifested to her. And so the Sanctuary, where by the Cherubims, God exhibited himself, is called by the same phrase, Gloria majestaticae praesentia Do­mini, The Glory of the majestatick presence of the Lord, Gen. 40. 34. So in the delivering of the Law, which, the Author to [...] Hebrewes c. 2. 2. saith, was spoken by Angels, God saith Ex. 19. 11. the Lord will come down in the sight of all the people, and I have talked with you, c. 20. 22. Now how those Angels, the good Angels; the Courtiers of God, appeared, may be collected in ge­nerall from their title, [...] Angels of light, in reference to a lucid, shining, flaming appearance (as the Philosopher saith that if God would take upon him a body it would certainly be light) but more distinct­ly from the story of it, Mat. 28. 3. His appearance vvas as lightning, and his garment vvhite as snovv (as Luke 9. 29. 'tis said of Christ on mount Tabor, his cloathing was [...], vvhite and flashing as lightning doth) i. e. a bright shining cloud (such as in Exodus is call'd a cloud by day, but fire by night, a [Page 19] pillar of cloud Deut. 31. 15.) or fiery appearance in the midst of a white cloud, as of a garment, i. e. cloath­ed or encompass'd with it, which is directly [...], the lightsome cloud, even now mention'd: and so generally the Scechinah, by which the Hebrews use to expresse Gods presence on earth, is rendred [...] glory, from Exod. 24. 16. the glory of the Lord abode, &c. (see Note on Rom. 1. f. and c. 9. c. and Jo. 1. c.) and that glory generally express'd by Painters by the rayes or beams of the Sunne, or light, because that is the live­liest resemblance of it, as 'tis set down Luke 2. 9. [...], the glory of the Lord shone about them, which is added to the mention of the Angels coming to them. And so God's promise of coming to the people on Sinai the third day, c. 19. 11. is thus performed v. 16. there were thunders and lightnings and a thick cloud upon the mount. And agreeable to this it is, that in that o­ther visible descent of the holy Ghost upon the Apostles, Act. 2. 3. [...], there were seen by them tongues parted or divided, as of fire, and it, i. e. the fire (or that so like fire,) sat, or rested on every of them, That which appeared was cloven, or divided tongues as of fire, several flashes or beams as of fire, in the shape of tongues divided, as it is easie to conceive by a flame cleft asunder in many places, according to the natural motion of flames, of which every part as it extends it self in longitude, grows more Pyramidal, and so divides from the part next to it, and one of these divisions did, as it were, lambere, lick, and so rest upon the head of every of the Apostles, according to the Hebrewes phrase or idiome, who for flame of fire, use [...] the tongue of fire, Isa. 5. 24. because a flame is of that form, say they. Somewhat like this hath the appearing of An­gels generally been in the Scripture, see Exod. 19. 18. where God descends on the mount in fire, gloria praesen­tiae divinae in flamma ignis, saith the Jerusalem-Tar­gum, the glory of the divine presence in a flame of fire, which is but the explication, and rendred as the reason of what was said before v. 16. of the lightning and thick cloud, or thick cloud, or darknesse, where God was, Gen. 20. 21. and therefore Psal. 104. 4. his ministers (i. e. Angels ministring to him) are said to be a flaming fire. Thus in the first mention of it Gen. 3. 24. the Jerusalem-Targum reads, gloriam divinae praesentiae supra duos Cherubinos collocavit, he placed the glory of the divine presence upon two Cherubims, where in the Hebrew we find the two Cherubims, and [...] (a flaming sword we read it, but it may perhaps be better rendred) a flame of sword, i. e. of separation, division, [...], for so the Hebrew [...] which is rendred sword, signifies division, as is exempli­fied by Mat. [...] 10. 34. compared with Luke 12. 51. where instead of [...] sword in one, is [...] division in the other, and then that [...], flame of division, or partition there (signifying that ap­pearance to be a bright shining as of fire, and that part­ed one from another in many places, to turn every way, saith the text) will be somewhat answerable to the word [...] divided, in the Acts, in respect of the division of the fire (that appeared) in several branches, but certainly in respect of the fire. By all that hath been said, the meaning of the words in this place may be conceived to be this, The heavens were opened to Christ, and the Spirit of God (himself invisible, and taking no bodily form or shape upon him) was by John seen to descend upon him as a Dove descendeth and lighteth on any thing, or as it were a dove, that which appeared someway resembling a dove, with the wings spread a­broad and hovering over one; viz. Angels, the token of God's, or the holy Ghost's presence, appeared in a bright shining cloud, or a flash of lightning in a cloud, and this stooped down upon him, and with that light­ning thunder, and with that thunder a voice v. 17. (see Note on Acts 19. b.) And this as the solemnity of his Consecration, Imposition of hands, as it were, from Hea­ven, by which he received his commission to his Pro­phetick office, which he after communicated to his Apo­stles, in a manner somewhat like Acts 2. 2.

l Note: [...] V. 17. Beloved son] Those words of the Father from heaven, both here, and at the Transfiguration c. 17▪ [ [...], this is my beloved Sonne in whom I am vvell pleased] were by him deliver'd with an intention, that they should be un­derstood to relate to that Prediction, before deliver'd concerning the Messias, Isa. 42. 1. This will not so ea­sily and so clearly appear by comparing these words with that Prophecy, either in the Hebrew, or the Greek, (because for beloved] here, [...] and c. 17. 'tis [chosen] there, for [ [...], In whom I am well pleased] here, and c. 17. the Septuagint there have [ [...], My soul hath accepted him] for [ [...], my son] here, and c. 17. 'tis there in the Hebrew [ [...] my servant,] and in the Septuagint, [...], agreeable to that, though capable of being rendred my son also) as by comparing that of Isaiah with Mat. 12. 18. for in that place of Matthew, where those words of that Prophet are purposely recited, we find all these words [ [...], behold my son or servant, beloved—in whom my soul (i. e.) is well pleased] which differ ve­ry little from those voices from heaven in this, and that other place, save that the [ [...]] of Emphaticall promise in the Prophet, is here chang'd into [ [...] this is] as fitter to point him out now present; and [...] an Equivocal word for a son, or servant, is changed into [...] which is a son only. To this may be added that one part of these words in Isaiah [ [...], I have given my Spirit upon him] was here really supplied at this time, the holy Ghost coming visibly up­on him, and in like manner [ [...], he shall declare judgement] in the close of that verse, Isa. 42. 1. is equivalently supplied Mat. 17. 5. in [ [...] Hear him] he having then begun that office of decla­ring or preaching, which consequently was then to be heard by them.

CHAP. IV.

1. THen was Jesus up of the Spirit into the wildernesse, to be tempted of the note a Devil.]

Paraphrase 1. And immediately after his baptism, and before he en­tred on his prophetick office, that Christ might give an evidence of his piety, and trust in God, and of his constancy, it was thought fit that some trial should be made of him, And to that end, by incitation or impulsion of the Spirit of God (of which he was full, Luke 4. 1.) he went up from Jordan farther in the desert, not voluntarily putting himself upon temptation, but doing it accor­ding to Gods appointment.

2. And when he had fasted fourty dayes and fourty nights, he was afterward an hungred.]

Paraphrase 2. And being there he was enabled by the miraculous power of God to continue fourty dayes and nights without eating or drinking any thing, as Moses and Elias, the two great pro­phets, had done, and after that, that he might be the fitter for the insuing tryall of his trust in God, made on him by Satan, he was as sharply assaulted with hunger, as any man at any time is, for want of meat.

[Page 20] 3. And when the tempter came to him, he said, If thou be the son of God, com­mand that these stones be made bread.]

Paraphrase 3. And the Devil laying hold, and taking advantage of that opportunity came and said unto him, If thou art the Son of God, make use now of that power to thy own releife, and turn these stones into bread.

4. But he answered and said, It is written, [man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.]

Paraphrase 4. Bread or ordinary meanes of fusteining men, is not of necessity to the life of man, God can feed and uphold him by other meanes, whatsoever he please to make use of to that pur­pose, his bare word and nothing else, Deut. 8. 3.

5. Then the Devil taketh him up into the holy city, and setteth him onthe bat­tlement. a note b pin­nacle of the Temple,

6. And saith unto him, If thou be the son of God cast thy self down, for it is written, He shall give his Angels charge concerning thee, andon [...] in their hands they shallcarry thee, [...] bear thee up, lest at any time thou dash thy foot against a stone.]

Paraphrase 5, 6. Then Satan, as 'tis most probable, carried him in the aire, without doing him a­ny hurt, unto Jerusalem, being permitted by God to doe so, and set him on the battlement of the Temple; and urging a verse of the Psalm to him, Psal. 91. 11. he perswaded him to cast himself down from thence, by that means to testifie that he was the Son of God; for if he were so, this he might doe securely.

7. Jesus said unto him, [It is written again, Thou shalt not note c tempt the Lord thy God.]

Paraphrase 7. It is sufficiently mani­fest to me, that I am the Son of God, and cared for by him. I shall not require any more signs to prove it, nor expresse any doubt of his power, and goodnesse toward me, as the Israelites did, Exod. 17. 7. saying, Is the Lord among us, or no? To which the prohibition of tempting God referres, Deut. 6. 16. (which is the text quoted in this place, a prohibition not of too much, but too little confidence, of doubting of Gods presence among them.)

8. Again the Devil taketh him up into an exceeding high mountain, [and shew­eth him all the kingdomes of the world, and the glory of them.]

Paraphrase 8. And from thence gives him a view of all that was to be seen from thence, and addes a representation of many of the other kingdomes of the world, in as splendid and inviting manner as he could, and all this in a moment of time, Luke 4. 5. not one after another, that so they might amaze and affect him the more with their splendor, and on a sudden prevail upon him, which otherwise would not be so likely to doe it.

9. And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

10. Then said Jesus unto him, Get thee hence, Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

11. Then the Devildismis­seth, [...] leaveth him, and behold Angels came and ministred unto him.]

Paraphrase 11. Then for a while Lu. 4. 13. Satan left tempting him, (afterwards setting himself more industriously on all stratagems to take away his life) and as the Devil left him, the good Angels came and waited on him, ministring to his hunger, or bringing him meat, as to Elias was done.

12 Now when Jesus heard that John wasdelivered up, [...] cast into prison, he departed into Galilee.]

Paraphrase 12. After this, not imme­diately, but having gone once into Galilee, and done many things there, (set down Jo. 2. &c) and having before that entertained some disciples, or constant followers, John 2. 2. by name Philip, John 1. 43. (for this and much more was done before Johns being cast into prison, John 3, 24. see note on Joh. i. e.) when he heard of the imprisonment of John, he went a second time into Galilee.

13. And leaving Nazareth he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nepthali:

14. That it might be fulfilled, which was spoken of Isaias the Prophet saying,

15. The land of Zabulon and the land of Nepthali note d bythe sea side. the way of the sea, be­yond Jordan, [Galilee note e of theNations [...] Gentiles,]

Paraphrase 15. Galilee incompass'd, or in the confines of other na­tions.

16. The people which sate in darknesse saw great light, and to them which sate in the region, and shadow of death,d [...]d the light arise, [...] light is sprung up.

17. From that time Jesus began to preach, and to say, Repent, for the kingdome of heaven is at hand.]

Paraphrase 17. Now began Jesus to enter on his prophetick office (consisting of three things, preaching or making known the will of God, entertaining disciples, doing of miracles: the first here, and more largely Mat. 5. 6, 7. and in his many parables: the second v. 18. &c. the third, as necessary to confirm his doctrine, on all occasions from time to time, till his death, and departure hence) and the summe of that office was to bring sinners to repen­tance, by giving them warnings from God, promises to allure, and threatnings to fright them to it.

18. And Jesus walking by the sea of Galilee saw two brethren, Simon cal­led Peter, and Andrew his brother, casting a net into the sea (for they were fi­shers.)

19. And he saith unto them, Follow me, and I will make you fishers of men.

Paraphrase 18, 19, 20, 21, 22. And as Jesus was walking by the lake of Genesereth (see note on Luke 8. c.) he saw two brethren that were fishers, Simon who was af­terwards surnamed Peter, and Andrew his brother, a washing their net upon the shore, Luke 5. 2. and having spent some time in discourse with them, or preaching to them, he went a lit­tle farther, and saw two other brethren, James and John with their father Zebedee, all of the same trade, and they were in their boats mending their nets, having newly wash'd them on the shore also, Luke 5. 2. and now returned to their boat again. And soon af­ter this, having done a great miracle, set down distinctly Luke 5. 3. &c. (see note a. on the chap.) he called all the four, com­manding them to follow him, promising to make them fishers of men, or to instate them in a calling (and endue them with pow­ers) of gaining and converting of men, and they all forsook their boats and trades, obeyed and followed him.

20. And they straightway left their nets and followed him.

21. And going on from thence, he saw other two brethren, James the son of Ze­bedee and John his brother in a ship, with Zebedee their father, mending their nets, and he called them,

22. And they immediately left the ship and their father, and followed him.)

23. And Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdome, and healing all manner of sicknesse, and all manner of disease among the people.

24. And his fame went throughout all Syria, and they brought unto him all sick people, that were taken with divers diseases and torments, and those which were pos­sessed with Devils, and those which were [lunatick,] and those that had the palsy, and he healed them.

Paraphrase 24. Affected with any disease, on which the changes of the moon had influence, whether madnesse, or falling sicknesse, see note on c. 17. c.

25. And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem and from Judea, and from beyond Jordan.

Annotations on St. MATTHEW Chap, IV.

a Note: [...] V. 1. The Devil] The Hebrew [...], an adver­sary, may be taken either in the General, or else as it contains under it two Specificall notions, one of an ad­versary in foro, an accuser, and especially a salse accu­ser, the other of a treacherous person, that consults and studies to mischief others. In the General it is often met with, and applied to the Devil, our Enemy, indefi­nitely. In reference to the Specificall notions, it is ac­cordingly rendred by the Septuagint, sometimes [...], accuser, sometimes [...], betrayer, and in 1 Mac. 1. 36. the word [...] accuser, is used, where the sense, and the mention of the sore snare v. 35. enforceth and requireth [...], treacherous person, and yet our English renders it in the Generall (according to the more comprehensive nature of the Hebrew, to which it is answerable) an adversary. Thus in the New Te­stament doth the word [...] prevail, and is com­monly used to signifie not in the Special, either a Calum­niator, or, insidiator (though it sometimes signifies one of them perhaps the latter, John 6. 70. One of you [...], means to betray me, and the former Eph. 4. 27. Let not the sun go down upon your wrath, neither give place [...] to the Calumniator, who is then wont to interpose, and widen the Breach, and so cer­tainly 1 Tim. 3. 11. [...] not Calumniators, and 2 Tim. 3. 3. and Tit. 2. 3.) nor yet the Devil under that one peculiar notion, as a lyer or calumniator, but so as the Greek be of the same latitude with the ge­nerall comprehensive Hebrew word [...], and as 'tis all one with [...] enemy, [...] and [...] adversary, or plaintiffe, and [...] opposer, in other places, and so it may best be rendred Satan (reteining the Hebrew in the translation, as the Septuagint oft doe) i. e. that evil spirit, which sets himself as an Adversary against all good men, and endevours to doe all mischief that he can.

b Note: [...] V. 5. A pinacle] [...] signifying literally a lit­tle wing, doth here note the exterior circuit of the top of the house, which compasseth it in (and is thence call'd [...] Deut. 22. 8.) to keep men from danger of fal­ling from the roof, and is therefore in the Law prescri­bed in their buildings, that thou bring not blood upon thy house. It is by the Grammarians explain'd by [...], and that defin'd to be [...], a kind of girdle on the top of the Temple to en­compasse it, which is clearly the battlement, not the pina­cle, see Note on c. 10. i.

c Note: [...] V. 7. Not tempt the Lord] That the phrase of tempting God signifies not too much, but too little con­fidence, a diffidence, and incredulity, may appear by the severall places, wherein the phrase is used. Thus the Israelites tempting of God in Exodus and Deuteronomy, is generally Doubting of Gods care, and providence, and power, and wisdome, of which they had had so many arguments, and assurances, and promises from him. And so Num. 14. the tempting God ten times, v. 12. is all one with not beleiving him in all his signs, which he did in the midst of them, v. 11. and what that unbelief was, appears by their words ver. 2. Would we had died in Egypt, and, Wherefore hath God brought us into this land? thinking (it seems) that God would not go a­long with them, but permit them to be devoured by the people of the land (see v. 9.) So Psal. 78. their pro­voking, and tempting of God, v. 18, 19. is first their Doubting whether God could, and would prepare them a table, v. 20. give them bread, provide them flesh in the wildernesse, v. 21. when by their own confession he had evidenced his Power & Will sufficiently in giving them streams of water out of the rock, and v. 42. they tempt­ed God, &c. which is explain'd v. 43. by [They thought not of his hand, and of the day when he delivered them,—how he had wrought his miracles in Egypt] v. 44. i. e. by their forgetting, or not considering the arguments they had had for the beleiving, and depending on him: and so again, after he had cast out the nations, &c. done all for them imaginable, yet v. 57. they tempted the most high God, &c. so Isa. 7. when Ahaz saith, he will not tempt the Lord, the words signifie, that he needed no farther arguments to ascertain him of the truth of what there was promised. Where yet Ahaz seems to have spoken Ironically, he will ask no more signes, beleiving the thing impossible, and therefore is reprehended by the Prophet for incredulity and wearying of God, and making it necessary for him to give a sign, v. 13, 14. And thus clearly the phrase is used in this place, where the Devil perswading Christ, by casting himself down from the Battlement, to make tryall, whether God would deal with him as a Son, i. e. preserve him, or no, Christ that needed no such evidences of his being the Son of God, Mat. 3. 17. replies that this is that tempting God, which is forbidden in Deut. So Mat. 16. 1. and Luke 11. 16. the Pharisees asking a sign from heaven, to demonstrate that he was the Messias, are said [...], to tempt Christ, a note of their infidelity, and so censured by Christ, an evil and adulterous generation seeketh after a sign, Mat. 16. 4. and beyond the mira­cles which he had already done among them, he will now show those Pharisees no more, but only that great convincing one of his Resurrection from the dead v. 5. Sometimes this phrase is used in a notion a little diffe­rent from this, not in relation to any promises of God, but of any other part of his Will revealed, & notes any act of infidelity, any contrariety to the revealed Will of God, whether in point of Doctrine, or Practice: Of Doctrine, so Acts 15. 10. When Peter had given them convincing evidences and arguments (from the exam­ple of God toward Cornelius) that God required not the Christian Gentiles to be circumcised, he adds, Now therefore why doe you tempt God, to lay a yoake, &c. i. e. your continuing to desire to lay that yoake on the Gen­tile Christians, after such evidences of Gods Will to the contrary, is an act of infidelity, and a kind of tempting of God. So also of Practice 1 Cor. 10. 9. Neither let us tempt Christ, i. e. let us not by our provoking sins dare God, trie his patience, whether he will make good upon us his threats against sinne, so Mal. 3. 15. they that tempt God, are all one with the proud sinners, con­tumacious offenders, which are also said to weary him, c. 2. 17. Acts 5. 9. Why have ye agreed to tempt the Spirit of the Lord? i. e. to commit a sin, which is in ef­fect a trying, or experimenting whether the Apostles, Peter, &c. had the Spirit of discerning their fraud or no, and consequently of punishing.

d Note: [...] V. 15. By the way] That which is here [...], is in the Greek Isa. 9. 1. (whence this verse is cited) [...], the rest that dwell by the sea side. Now for this whole place that is here cited out of the Prophet, and said to be fulfilled by that which here happened, it must first be remembred, what hath been said, Note on c. 1. k. That Prophecies, besides the literal sense of them, have sometimes another affixed to them, to which when they are accommodated, they are said [...], [...] to be fulfill'd, i. e. to have a more eminent accomplishment. And so here. For these words had in Isaiah c. 9. 1. a clear literal sense, belonging to that time, viz. That God having threatned by his Prophet a sore calamity to Judah and Jerusalem from Sennache­rib King of Assyria, begins in these words a little to soften it, thus, Neverthelesse the dimnesse (or mist, or twylight) shall not be to her, to whom the vexation shall be i. e. to Jerusalem which shall be thus afflicted) ac­cording to the first time, wherein he lightly afflicted the [Page 22] land of Zabulon, and the land of Nephthali, and the latter time, wherein he more grievously afflicted the way of the sea beyond Jordan, Galilee of the nations; i. e. this that shall befall upon Judah, though sharp, shall not be comparable to either of those two other; the First, the more tolerable of the two, when Zabulon and Nephthali &c. were carried into captivity by Tiglath-Phalassar King of Assyria, 2 Kings 15. 29. the Se­cond, not them come, which should be much more hea­vy, when the rest of the tribes should be carried away by Salmanassar into Assyria, 2 Kings 17. The people that walk in darknesse, i. e. Judah and Jerusalem, wasted and besieged by Sennacherib, have seen, i. e. should see, a great light, i. e. have an illustrious remarkable deli­verance, the siege being raised by an Angel, and Senna­cherib's army destroy'd, and to them that were in the shadow of death, i. e. expected verily to be destroyed, hath the light appeared, i. e. this deliverance is be­fall'n. This whole passage belonging to that matter, is here by the Evangelist applied to Christ's preaching in the borders of Zabulon and Nephthali, only by way of Accommodation. This preaching of his being the great light, and the state of ignorance, that before they were in the shadow of death and the darknesse. All the difficulty is, to give any account, how this should here be applied to Zabulon &c. when in Isaiah they were not to have this deliverance but only Judah, and they were only mention'd to comfort Judah, that they were, and should be more terribly afflicted then Judah, and had none of the light, or comfort. But the account must be, that such Prophecies as these, thus accommodated to Christ, are accomplish'd in an higher sense, then that wherein they were literally spoken, and here this light, i. e. the preaching of Christ came and shone on these, as well as on Jerusalem, nay in the first place, before he went thither, and consequently in the application here, the great light is applied to them. (though in the let­ter of the Prophecy it belonged not to them.) Which being perfectly true, is all that is said by the Evangelist, only the words of the Prophet, not in the literal, but an higher sense, applied to them, by way of Accommodati­on, which differs from the citation of a testimony. To which this may also be farther added, that now that land of Zabulon and Nephthali was not inhabited by Israel, for they were carried captive, never to return again, 2 Kings 17. 20, 23. and none left but the tribe of Judah only, 18. and so that Prophecie that spake of the light shining to Judah, did here literally belong to them, i. e. to those of Judah, which after their return from Ba­bylon inhabited these parts, which before belong'd to Israel.

e Note: [...] Ib. Galilee of the Gentiles] That which is here [...] is in Isaiah 9. 1. [...] the circumference of the nations, or that part of Palestine which is farthest from Jerusalem, and hath the Nations round about it, from [...] volvit, circumduxit, and so by the Targum 'tis rendred [...] confinium, the confines of the Gentiles, because round about that part of Pale­stine, the Egyptians, Arabians, Phenicians inhabited neer the seaside, in respect of Traffick. Thus we find Gen. 14. 1. [...] the King of the Nations, which will be confess'd to belong to the Nations ad­joyning to that region, if you compare it with Jos. 12. 23. where though our English, out of some Hebrew copies, reads, the King of the Nations of Gilgal yet the Septuagint reading [ [...]] shew that they read [...] the King of the nations of the confines, such were the Tyrians, Sidonians, and other Gentiles, and accordingly we read that King Solomon gave twenty cities in that part to Hiram the King of the Tyrians, [...] in the land of the confines, 1 Kings 19. 11. Thus Jos. 13. 2. we read [...] of the Philistines, where the Targum reads [...] the con­fines again, the Septuagint [...] borders, and Joel 4. 4. Tyre and Sidon, and all the [...] circumambient re­gions of the Gentiles, where though the Greek reads, as here, [...], Galilee of the Gentiles, yet the Targum more exactly [...] the confines, or that part of Palestine, which bordereth on the Nations. And so when the Evangelist S. Luke had said, that Jesus re­turn'd into Galilee c. 4. 14. he adds, And the fame went out [...], through all the ambient region, so again v. 37. there went a noise of him [...], i. e. into all that cir­cumambience of the Gentiles; And so saith [...]. l. 5. c. 4. Josephus of the Galileans [...] they are encompass'd with so many other strange (or heathen) nations. These ambient Nations are meant by [...] the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee, Tyre, &c. in opposition to Judaea there express'd by [the house of Israel.]

CHAP. V.

1. AND seeing the multitudes he went up into a mountain: and when he was set, his note a disciples came unto him,

2. And he opened his mouth and taught them, saying]

Paraphrase 1, 2. Christ now in a more eminent manner sets upon his prophetick office, and there being a great multitude present, he went up into a mountain, as a place of advantage to speak most audibly, and there seating himself as a prophet or teacher, a company of his constant followers, all that received and obeyed his doctrine (not only the twelve, which were afterward chosen to be his Apostles) came close up, and communed with him, And to them he addressed his speech, saying, (for the explication of this whole Sermon, see Pract. Chatech. l. 2. &c.)

3. Blessed are the poor in spirit: for theirs is the kingdome of heaven.]

Paraphrase 3. Blessed are all they that how high soever their condition is in this world, are yet in mind, affection, and conversation humble and lowly, and they which, when they are in worldly poverty, bear it willingly, not only of necessity, for to these belongs the riches, and those the greatest, even of a kingdome, and that of heaven, (see Luke 6. 21. Yours is the kingdome of heaven.)

4. Blessed are they that mourn: [for they shall be comforted.]

Paraphrase 4 For they are of a fit temper, and capacity to receive that comfort, which Christ and the Spirit offer to all that are capable of it, and accordingly their present sadnesse shall be repaired here, and moreover rewarded with future joyes, Luke 16. 25. whereas those that have most of the carnall jollities of this world, that have enjoyed all their good things here, have a sad arrear of mourning which expects them in another world.

5. Blessed are [the meek: for they shall inherit the note b earth.]

Paraphrase 5. The quiet-spirited per­sons and they that live in obedience to government, for they ordinarily shall live quietly, and receive the protection, and benefit of Government, and invading no mans goods, or life, shall generally enjoy long life and tranquillity in the earth. Or when the exer­cises of this virtue in some singular conjunctures of time brings losses, or death upon them, they shall be richly rewarded in ano­ther world, and be made amends abundantly there for all that the practice of this virtue hath brought upon them.

6. Blessed are they [which do hunger and thirst after righteousnesse: for they shall be filled.

Paraphrase 6. Whose appetites are re­moved from the meaner infe­riour objects of our thirsts (which may raise but never satisfie our appetites) from the worldings importunate desires, ambi­tions and covetings, to the eager and impatient pursuit of the favour of God, and of piety of the highest kind, that way of sal­vation now proposed to men by Christ (see note on Rom. 1. b. For these shall be sure to obtain what they pursue, and to be fully satisfied in the acquisition.

[Page 23] 7. Blessed are [the merciful: for they shall obtein mercy.]

Paraphrase 7. They that are compassi­onate, and pitifully affected to the wants of other men whether of their souls, or bodies, apt to releive, and to pardon, to give and to forgive, for as they shall deal with others, God shall deal with them, in their time of want and requests they shall have pity shown to them abundantly, Luke 6. 38.

8. Blessed are [the pure in heart; for they shall note c see God.]

Paraphrase 8. They whose eye of their soul is not defiled by looking after fleshly or worldly lusts, nor polluted with other foul mixtures, for by this purity they are fitted for that vision of God, which none else can attain unto, Heb. 12. 14.

9. Blessed are [the note d peace-makers: for they shall be called the children of God.]

Paraphrase 9. Peaceable, that love and labour for peace, for they are like to God, as children to parents, and like the only begotten Son of God, that great peace-maker, and shall have the priviledges that belong to such, the childrens portion, that of grace in this life, and of the inheritance in another.

10. Blessed are they [which are persecuted for righteousnesse sake: for theirs is the kingdome of heaven.]

Paraphrase 10. That suffer for the discharge of a good consci­science, for the constancy of their obedience to any of Gods commandements; for their sufferings here shall be hereafter reward­ed with a kingdom, though they are opposed and persecuted by men, they shall be own'd, and crown'd by God, as his Martyrs or Confessors.

11. Blessed are ye [when note e men shall revile you, and persecute you, and shall say all manner of evil against youo [...], for righteous­nesse sake, for in stead of [...], the Greek and Lative MS. reads [...], propter justi­tiam. falsly for my sake.]

Paraphrase 11. When ye shall be re­viled, and persecuted, and have all kind of evil reports calumniously raised against you, because you are professors of the faith of Christ [...]this was the condition of Martyrs and Confessors in the Christian Church, when Christianity it self was persecuted, as ver. 10. of all that constantly adhere to any part of Christian duty, and are not by any temptations of persecution, &c. moved out of it.

12. Rejoyce ye and [be exceeding glad; for great is your reward in heaven; for so persecuted they the Prophets which were before you.]

Paraphrase 12. Exult or leap for joy; for God will reward upon you not only your integrity, and your patience, but their multiplied revilings and slanders with a multiplied recompense in another world. For thus were the Prophets before you dealt with, those that came with commissions immediately from God, with whom if ye communicate in doing well, and suffering patiently, ye shall proportionably partake of reward with them.

13. Ye are the salt of the earth; but if the saltbecome insipid. note f have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and trod­den under foot of men.]

Paraphrase 13. You disciples, all sorts of true Christians, (see note a.) are the men that by your doctrine, and exemplary piety and charity are to keep the whole land, the whole world from putrefying. But if your lives grow unsavoury or noysome, what meanes is there imaginable to repair or recover you? None certainly. And then are ye (unsavoury Christians) the most unprofitable refuse creatures in the world, and so shall be accounted of, (Mark 9. 50. Luke 14. 34.) and dealt with accordingly.

14. Ye are the light of the world. A city that is set on a hill cannot be hid.]

Paraphrase 14. As a city set upon an high illustrious place is seen by all that travail neer it, and by them enquired after what it is, so the Christian Church (which is a most conspicuous society in respect of the difference of their lives from other men) cannot chuse but be taken no­tice of by the rest of the world, and either attract them by their good, or discourage and deterre them by their evil examples, Isa. 60. 11. Phil. 2. 15.

15. Neither do men light a candle and put it under a bushel, but on a candle­stick, and it giveth light unto all that are in the house.

Paraphrase 15. It is my design in you, (in the doctrine which ye are to preach, and the exemplary lives which you are to live) to set up a torch or eminent luminary, like the sun in the firmament, for all the world to be enlightned by it, and directed in the actions of their lives. Now ye know, 'tis not mens meaning, when they light a candle, to put it under that which will cover, and shut up the light of it, but to set it up at the best advantage, so that it may dispense its light most freely to all that are within reach of it. And so must ye diffuse your doctrine and examples to all the heathen world, whose ignorance and sins render them answerable to the dark parts of the house, which yet the candle, when it comes to them, doth illuminate.

16. Let your light so shine before men, that they may see your [good works.] and glorifie your father which is in heaven.

Paraphrase 16. Honest, honourable, commendable actions such as are not practised by other men.

17. Think not that I am come [todissolve; or pull a­sunder, [...] destroy the note g law and the prophets, I am not come to destroy but note h toperfect, fill up. fulfill.]

Paraphrase 17. To take any thing from the Law and the Pro­phets, i. e. the rule of duties, toward God and man, in force among the Jews, to loose mankind from the obligations that for­merly lay upon them (v. 18, 19. and note f.) to permit, much lesse to cause any one morall command to be evacuated, but to repair and make up whatsoever is any way wanting, to restore whatsoever hath been taken from it by false interpretations of those which have striven to evacuate some parts of it, to require more explicitly, what was obscure before, and where there is any need, to encrease and adde unto the Law.

18. For verily I say unto you, [Till heaven and earth passe, oneTota [...] note i jot or one ti­tle shall in no wise passe from the law,until all things be don [...], [...] till all be fulfilled.]

Paraphrase 18. Till the world be de­stroyed and all things come to an end, no one least particle shall depart from the Law, or be taken away, or loose its force, or obligation.

19. Whosoever therefore shall [loose, or dissolve one of the least of these comman­dements, [...] break one of these least commandements, and shall teach men so, he shall be called the least in the kingdome of heaven; but who­soever shall doe and teach them, the same shall be called great in the kingdome of heaven.]

Paraphrase 19. By his practise and doctrine evacuate any one of the least commands of the Law, or which I shall now de­liver to you, he shall be the least, (see note on c. 8. k.) i. e. be despised, and rejected by God in the day of judgement (which is called Gods Kingdome, 2 Tim. 4. 1. Mat. 25. 1.) or, he shall be cast out of the Church, be thought unworthy of having his name retained in the cata­logue of Christians here, or Saints hereafter, (as among the Jews he that did teach, and do contrary to the determination of the Consistory, i. e. who, being a Doctor of the Law, did teach any thing to be lawful, which the determination of the Consistory made to be unlawful, he was look'd upon as a rebellious Elder, and was by law to be put to death.) But whosoever shall himself practise and teach others to practise all, not neglecting the very least of them, shall be rewarded in an eminent manner here, and at the day of judgement; shall be a principal Christian here, and Saint hereafter, advanced to the dignity of judging others, and to the glory attending it in heaven.

20. For I say unto you, that except your righteousnesse [shall exceed the righte­ousnesse of the Scribes and Pharisees,] ye shall in no case enter into the kingdome of heaven.

Paraphrase 20. Shall abound more above the ordinary practise of men, then the actions, or righteousnesse of the Scribes and Pharisees abounds.

[Page 24] 21. note k Ye have heard that it was [said [...] by them of old times, Thou shalt not kill, and, whosoever shall kill shall belyable to [...] in danger of the judgement.]

Paraphrase 21. Delivered by Moses in the Law to the Jews, that they should commit no murther, and that he that did so should be lyable to be tryed for his life, pleadable in the lesser Sanhedrim (the house of twenty three men, who had the cognizance in capital and greater matters) obnoxious to capital punishment, that particularly of the sword.

22. But I say unto you, that whosoever is angry with his brother [rashly, vainly, un­seasonably. [...] without a cause shall belyable to [...] in danger of the judgement; and whosoever shall say unto his bro­ther, note l Racha, shall be in danger of theSanhe drim, [...] councell; but whosoever shall say, Thou fool, shall be in danger oflyable unto the fire in the valley of Hinnom, [...] hell fire.]

Paraphrase 22. For a light cause, or above the proportion of the cause, or immoderately for any cause, he shall be deemed to deserve that punishment which is answerable to capital, viz. the losse of eternal life (except repentance prevent it, and releif from the death of our high priest) but he that shall call his brother empty worthlesse fellow, that shall vilifie, deride, and scoffe other men, shall be lyable to the great Senate of seventy two where the punishment is stoning, severer than the former, and so proportionably in another world to a yet deeper degree of [...]ll. But he that permits his passion to break out into virulent rayling, shall be lyable to that degree of punishment in another world, which is answerable to the burning in the valley of Hinnom, which was a punishment farre greater then the other two, and so notes a very great degree of eternall torments. For in that place 'twas the custome to put their children into hollow brazen vessels over the fire, and therein to scald them to death, crying out lamentably, very many together.

23. Therefore if thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee,

24. Leave there thy gift before the altar, and goe thy way, firstreconcile thy self. be note m reconciled to thy brother, and then come and offer thy gift.]

Paraphrase 23, 24. If therefore at any time thou art a bringing, or hast brought, to the Priest thy offering for atonement of sin, thy peace-offering to be receiyed by him, and offered for thee upon the altar, and, as thou art there ready to present thy offering to the Priest, thou callest to mind that thou hast done any man any injury, doe thou in that minute stop, and leave thy offering unpresented to the Priest, and betake thy self first to that person whom thou hast thus injured, use means to reconcile him, to make him friends with thee, to obtain his pardon, to work thy reconciliation with him, and then come and complete thy intended aton [...] ­ment.

25. Be at ac­cord: see note m. and note ou Mar. 14. f. Agree with thine adversary quickly, whilest thou art in the way with him, [lest at any time the adversary deliver thee to the judge,] and the judge deliver thee to theapparitor, se [...] je [...]r. note n officer, and thou be cast into prison.

Paraphrase 25. Lest he accuse and implead thee before the Judge.

26. Verily I say unto thee, Thou shalt by no means come [out thence, till thou hast paid the uttermost farthing.]

Paraphrase 26. Out of prison, till thou hast made full satisfa­ction (such as the law prescribes) for that trespasse done by thee, whereas by a seasonable timely compounding of it, it might have been done with some moderation; And so may a timely reconciliation with thy neighbour, whom thou hast injured and made thy accuser, or adversary, avert that punishment of God, which from him as the Judge and avenger of all wrongs, must other­wise be expected.

27. Ye have heard that it was saidto them [...] by them of old time, Thou shalt not commit adultery.

28. But I say unto you [that note o whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.]

Paraphrase 28. That he that looks lustfully, that feeds his eye on any but his own wife though he satisfie not his flesh, he that delights himself with beautiful faces, gazes intemperately, &c. by that very lustful look, hath, for his part, made himself guilty of adultery on her.

29. And if thy right eyescandalize thee, cause thee to stumble, or insnare thee, [...], see note on c. 11. e. offend thee, pluck it out, and cast it from thee: for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell.]

Paraphrase 29. And be thy eye (one instrument of ensnaring thee, as the hand is another, v. 30.) never so useful or advantagious to thee, thou hadst better have none, then be ensnared by it. And so for all other things, if that which is most pretious to thee, and useful (as instrumental to the greatest uses, and most gratefull delights) be thereby a means of ensnaring thee in any sin, or hindring thee in thy progresse of a holy or chast life, deny thy self the use of that, which yeilds thee, together with that delight, that damage also, and the damage farre more considerable than the delight; and Adultery being forbidden, account it the most advantageous precept, this of not feeding or pleasing the eye, &c. which, when it is indulged to, makes it so hard, if not impossible, to abstain from the fouler grosser sin, at least in the heart, (the purity of which, and not on­ly of the outward members, is strictly required by Christ, v. 7.) For it is much better for thee to want those delights or advan­tages at this present, than that by the enjoying them, thou shouldst plunge thy self body and soul into everlasting per­dition.

30. And if thy right hand offend thee, cut it off, and cast it from thee, for it is pro­fitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

Paraphrase 30. See v. 29.

31. note p It hath been said, Whosoever shall put away his wife, [let him] give her a writing of divorcement;

Paraphrase 31. He must, is bound to.

32. But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced, committeth adultery.

Paraphrase 32. Is guilty of making.

33. Again] ye have heard that it hath been saidto, [...] by them of old time, Thou shalt not forswear thy self, but shalt perform unto the Lord thine oaths:

Paraphrase 33. And as v. 21. & v. 27. (that of v. 31. being but appendant to that of adultery and brought in as in a parenthesis) I mention'd to you some of the commands of the Decalogue. So now again another.

34. But I say unto you, [swear not at all] neither by heaven, for it is Gods throne,

Paraphrase 34. All voluntary swear­ing, though it be by a crea­ture, is wholly interdicted thee. And though in involuntary, those that are lawfully imposed by the Magistrate, by way of adjuring, or laying an oath upon thee, thou mayest and art obliged, in obedience to authority, to swear by God himself, yet in any other case thou art not to swear by any thing else, though it be inferiour to God, because being created by God, it is he only, that hath power over it, and therefore it is not subjected to thy will, to abuse or swear by it, as for example,

35. Nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King;

36. Neither shalt thou swear by thy head, because thou canst not make one haire white, or black.

[Page] [Page] [Page 25] 37. But let your communication be Yea, Yea; Nay, Nay: for whatsoever is more then these,is from e­vil, or the evil one, [...] cometh of evil.]

Paraphrase 37. But let no more be used in your discourse, but an affirmation, and, if need be, an asseveration, and so on the contrary, when you deny any thing, a negative, and if the matter re­quire, some other addition of greater weight, to expresse the seriousnesse of your speech, (but no kind of oath) to back or con­firm it. For whatsoever is used above these necessary expressions, and confirmations, (as any kind of oath used in discourse between men, be it, by the heaven, the earth, &c.) proceeds from some evil principle, sometimes from your vainglorious humour, delighting in such big-speaking (founded in an opinion, that fearing to sin is a poor-spirited thing) sometimes from want of reverence to the name of God, sometimes from the faithlesnesse of men, but most commonly from the Devil, that evil one, who hath many snares to catch souls, and insnare them in idolatry, or errour, or unbeleif, and the use of the forementioned forms of swearing may tend to this end undiscernibly; and besides, the not observing exact truth in all our conversation (which makes us not fit to be trusted without oaths) and the incredulity of men, (that they will not beleive without them) and so the pride, and irreverence also, are all the works of the Devil, in which respect (as also, because there is no part of our sensitive appetite, to which oaths doe properly afford any delight or pleasure) the oaths that come from any one of these, may be said to be from him, especially all needlesse promissory oathes, to which Christs speech especially belongs.

38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.]

Paraphrase 38. It is appointed in the Judiciall law of the Jews, that he that wronged or maimed another, shall himself suffer that very evil which he hath done to that other.

39. But I say unto you [that you note q resist notthe injuri­ [...]us, or evil man, [...] evil, but whosoever shall smite thee on thy right cheek, turn to him the other also.]

Paraphrase 39. That you oppos [...] not violence to the injurious man, but on the contrary, whosoever shall use thee con tumeliously, bear it patiently (as to turn the cheek signifies proverbially, Lam. 3. 3,) yea though the doing so seemeth to thee a likely means to bring the like upon thee another time. In matters of such a light nature, venture that, rather then think of opposing violence unto it.

40. And if any man will sue thee at the Law, and take away thyshirt, let go even thy upper gar­ment to him. note r coat, let him have thy cloak also.]

Paraphrase 40. And if by suit at law any one endeavour to rob thee of thy meaner or inner garment, doe thou rather then oppose violence to his injustice, venture the losing of thy upper better garment also.

41. And whosoever shallpresse. compell thee to note s go a mile, go with him twain.]

Paraphrase 41. And whosoever shall make thee go and carry his burthens a little way, doe thou again rather then permit thy passions to oppose violence to this in­jury or light invasion of thy liberty, venture to suffer as much more.

42. Give to him that asketh of thee, and from him that would borrow of thee, [turn not thou away.]

Paraphrase 42. Doe not thou dis­dainfully or loathingly turn away.

43. Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy.]

Paraphrase 43. 'Tis true indeed that the precept of Moses concern­ing the kind-dealing of the Jews with other men, extended not universally to all, but peculiarly to their country-men, or f [...]llow­Jews (called, the sons of thy people,) To others who were aliens, and also enemies to them, they were not bound to be kinde; but against some, viz. the seven Nations, they were commanded to proceed hostilely.

44. But I say unto you, Love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them that despitefully use you and persecute you.]

Paraphrase 44. Let your kindnesse be extended, as the blessings of heaven, even to enemies, and injurious provokers, in the same manner and measure as they doe ill to you, doe ye good to them, blessing obliging, praying for them, and making them no other returnes for all their virulencies, hatreds, and contumelious malicious behaviour toward you.

45. That you may be the children of your Father which is in heaven: for he ma­keth his Sun to rise on the note t evil and on the good, and sendeth rain on the just and unjust.]

Paraphrase 45. That so by imitating God, you may approve your selves to be like him, as chil­dren to a parent, it being evident in him that he confines not his mercies to friends and good men, but extends them to injurious provokers and grosse offenders, as well as the pious lovers of him.

46. For if ye love them which love you, what reward have ye? Doe not even the Publicans the same?]

Paraphrase 46. For if ye have ordi­nary charity to them which have so to you, do you deserve or have reason to expect any reward from God for so doing? Why, the worst sort of men in the world will doe so.

47. And if yeembrace [...]: salute your brethren only,what ex­traordinary thing doe you? what doe note u you more then others?] Doe not even the Publicans so?

Paraphrase 47. And if ye abound in affection to Jewes only, what doe you more then all the most vulgar men of the heathen world think themselves obliged to? who kisse and embrace those that are nearest and dearest to them.

48. Be ye therefore perfect, even as your Father which is in heaven is perfect.]

Paraphrase 48. Therefore of you Christians I require that you exercise your charity whether of the lowest or highest sort, and extend it as farre as the mercy of God is extended, viz. to enemies as well as friends, Luke 6. 36.

Annotations on S. MATTHEW Chap. V.

a Note: [...] V. 1. Disciples] The word [...] signifies a scho­lar, or learner, that hath entred into any school of knowledge, the relative to a Master or teacher; And though the Twelve, which were afterwards Apostles, be ordinarily known by this title of [...] the disciples by way of excellence, yet doth it not from thence fol­low, that those Twelve were the only Auditors of this Sermon (or if they had been, that the doctrine here preached belongs only to Apostles, and their successors in the Church, because those very Twelve, were as yet but [...] learners, not Apostles, till they were sent out to preach, Mat. 10. 1. and after to govern and rule the Church in Christ's stead) but rather the contrary, c. 7. 28. where at the conclusion of this Sermon, 'tis said, [...] the multitudes (of his Disciples or learners, those that now heard, and received his doctrine, though perhaps not absolutely the [...] c. 5. 1. the promiscuous multitude, the [...] c. 4. 25. the many troops that followed him, but, I say, the multitudes of Disciples that beleived on him) were astonish'd at his doctrine, [...], for he taught them: thus Luke 6. 17. it is set down distinctly [...] a multitude of Disciples (out of which, 'tis said, he chose twelve, v. 13. signifying that there were more Disciples then those twelve) in opposition to the [...], &c. the great multitude of people from all Judaea, &c. that came to hear, and to be healed of him; So oft in other places, the word [ [...] disciple] is applyed to all that entred into his school, as well as to the Twelve. So c. 8. 21. 'twas a Disciple which said, Lord, suffer me first to bury my father, but sure none of the Twelve, and so in many other places. From all [Page 26] which 'tis clear, to whom the doctrine and precepts of this Sermon belongs, as also who are the [ [...] ye] who are said to be the salt of the earth, &c. v. 13. not the Apostles peculiarly (for as yet there were none such) but all Christians, which were then in the world, and so in like manner all that should succeed them in that title, all that enter Christs school, that professe his do­ctrine, and so follow him as obedient Disciples.

b Note: [...] V. 5. The earth] [...] very often hath a peculiar Critical signification in the Gospels, and referres to the land of Judaea, and here by being promis'd to the Meek and obedient, looks distinctly on the fift Commande­ment, and in it on the Land, which the Lord thy God gi­veth thee, i. e. a fruitful prosperous being here on earth: which is here said to belong by promise of God peculi­arly to the Meek; And though sometimes it proves not so, when in time of civil dissensions, the supreme Gover­nours are resisted and perhaps overcome (for then the Meek or obedient conscientious subjects are commonly involv'd in the worst (because in the Princes) conditi­on, are deprived of their part in this promise, turn'd out of their [...], inheritance or portion) yet because this is an irregular and extraordinary case, (in respect of which this General rule is capable of exception) and because this is a particular tryall, fit to befall a righte­ous man, to see whether his estate will tempt him out of his duty, and because the Godly mans [...], Temporal felicity, that is promis'd to him, is alwayes with this reservation, unlesse it be fitter for his turn, that God make some experiments by afflicting of him (which, if he be found faithful in such tryals, will encrease his glory, and abundantly recompense the losse of this earth here, by the land of the living hereafter,) and be­cause the Hundred fold promised in this life, i. e. the most fruitful Canaan-harvest, the [...] the inheriting of this plentiful land, is dispensed [...] with an allay or mixture of persecutions, therefore, I say, the truth of this promise still remains good, that the meek shall possesse the earth, that obedience to superi­ours hath generally (though with the exceptions pre­mised) the promise of this life, and on the other side the [ [...]] or cry, which, saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring, disobedience, sedition, &c. is there, saith he, the peculiar cause of deso­lation, even of Temporal infelicities.

c Note: [...] V. 8. See God] The seeing God here may perhaps not look so farre off, as the Beatifical vision in another world, but be first fulfill'd in the work of Grace, in open­ing our eyes to behold the wonderful things of God's law, for this belongs peculiarly to the purity of heart, as that excludes both hypocrisie and uncleannesse, filthi­nesse of the flesh and spirit. Thus, saith Origen, did God exhibit himself to be seen of Abraham, Isaac, and Jacob, not to the eyes of their Bodies, [...], to the pure heart, contra Cels. l. 1. p. 285. Many excel­lent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers, Porphyry, Iamblichus, Plotinus, Marinus, when they speak of their [...], particularly in Hierocles his pref. on the Golden verses.

d Note: [...] V. 9. The Peacemakers] The word [...] to doe, or work, in sacred dialect, doth oft signifie the habit or bent of the mind, with the consequent actions; so [ [...]] to commit, or live indulgently in sin, and [ [...]] to have a sincere inclination or resolution of mind (which is never sine effectu, utterly uneffectuall) toward righteousnesse, as that signifies the practise of Christian virtues. [...] Thus [...], James 3. 18. they that work Peace, are peaceable mind­ed men, and so proportionably the compound [ [...]] peace-makers, is used in this place in the same signification. As for the [...], (which fol­lows,) they shall be call'd sons, that must be rendred according to the importance of the word [...] to be called, i. e. to be, mention'd on Mat. 2. k. (And so 'tis used 1 John 3. 1.) and [...], sons of God, both here and v. 45. are they which partake of (and resem­ble him in) some special divine excellencies (as sons of God are imitators of him, Eph. 5. 1.) such as peaceable­mindednesse here; Just as [...] sons of Mars, are good souldiers, and sons of Neptune, men of a savage and tyrannous disposition. And so 'tis observable that John 8. 39. the [...] to doe the works, and [...] being willing; or delighting to doe them, v. 44. are evidences of Sons.

e Note: [...] V. 11. Shall revile you] As [ [...], they shall call his name,] c. 1. 23. signifies his name shall be called, (and so in other places there noted) so here [ [...]] when they shall persecute, and revile you, signifies when ye shall be persecuted, &c. and v. 12. [ [...], for so they persecu­ted the Prophets, (without any intimation who the Per­secutors were) is, so were the Prophets before you perse­cuted. See Note on Luke 16. 9.

f Note: [...] V. 13. Have lost its savour.] The Hebrew word [...] signifies two things, first [...], insipidum, unsa­voury, and then, by a Metaphor, [...] foolish; and here one of those is taken for the other, and so [ [...]] used for being saltlesse, insipid, unsavoury, [...], having lost all its saltnesse, all of that quality that belongs to that creature.

g Note: [...] V. 17. Law.] The use of the word [...] law] in the new Testament is very observable, and the several notions of it may perhaps be reducible to two heads: for first it signifies in one general notion the whole way of oeconomy among the Jews under the old Testament (taken precisely by it self, without opposition to the re­formation wrought after by Christ,) that way that men were then put into, in order to their eternal weal. Thus in this chap. v. 17. I came not to dissolve the law, &c. but [...] to perfect it, i. e. not to destroy or pull asunder that former fabrick under the old Testa­ment, but to reform and improve it in some things wherein it may be better; And so v. 18. when he saith, One Iota or title shall not passe from the law, till all be done, i. e. till the end of the world (and again v. 19. when of him that looseth any of the least of these commandements, he saith, that he shall be the least in the kingdome of heaven) 'tis clear that the law there sig­nifies the old Testament-course; the religion of the former age, which indeed Christ came to review, and re­form, to bring substance in stead of shadows, to make clearer revelations, clearer or higher promises and pre­cepts, (which he calls [...] to fill up) but not [...] to pull asunder or dissolve it; This Justin Martyr excellently sets down in his discourse with Tryphon the Jew. Somethings there were, saith he, (not only per­mitted, as that of divorce, &c. but) [...] or­dained and appointed you, [...], because of the hardheartednesse of that people, as Cir­cumcision, and other such outward observances, to in­terpose some checks, or stops in their course of carnali­ty, and impiety, that they were so bent to, that they would not mind the [...], those eternal and natural rules of justice and piety. Now these things being thus required of them by the Law of Moses, they again abused contrary to Gods design, placed all piety in those external perfor­mances, and neglected the natural justice and piety signified, and meant by God to be secured, and not be­trayed by them. This therefore Christ comes to reform, to require the substantial duties in stead of the shadows that darkly signified them, and all the changes wrought by Christ were of this nature, Reformations; And so, we know, pulling out weak or broken Timber in a building, and putting in better and stronger, is not pul­ling down of a house, but only repairing it; so farre was Christs design from destroying of it. And it is obser­vable [Page 27] that in that place of v. 17. the Prophets are added to the Law, and so both in that, and many other places, the Law and the Prophets together signifie the religion of the former age, simply taken as that differs from Christianity, which was the altering some things in it to the better reforming and mending of it; so Mat. 7. 12. This is the law and the prophets, i. e. this is a prime part of the Jewish religion or doctrine, and c. 11. 13. the Prophets and the Law prophesyed till John, i. e. the Jewish religion continued in every part till John the Baptist; and Luke 16. 16. the same is again repeated, and Matth. 22. 40. all the law and the prophets] i. e. the whole doctrine of that religion. Thus Mat. 12. 5. & 22. 36. and 23. 23. Luke 2. 22, 23, 24, 39. Luke 10. [...]6. and 16. 17. and 24. 44. and so generally through­out all the Gospels, and most places in the Acts it signi­fies, viz. the religion of the Jews; only with this diffe­rence, that sometimes the context pointeth to one part of it, sometimes to another, but to any of these parts still, as they are in conjunction with the other parts, and so with the whole body of their religion. In the E­pistles (and perhaps in some of the places of the Acts, as when there is mention of [...], Zelotes of the law, and the like) some variation may be observ'd, and that will give us the second notion of the word, as 'tis set opposite to the Gospel. For though Christ had told them, and that most truly, that he came not to de­stroy the law, but only to reform and perfect it in all re­spects, yet such was the blindnesse and obstinacy of the Jewes, and their zeal for every ceremony in the Law, and their pride in discriminating themselves from all other men, by that privilege of having and observing the Law just as 'twas given to Moses (i. e. the Jewish religion in every title) that when Christ would make reformations, telling them the true significations of their types, and giving them substance for shadowes, they look'd upon Christ and his Disciples after him as ene­mies of the religion of the Jewes, and set up their more imperfect legal observances (which were only burthens to exercise, and imploy them in time of their minority, and had nothing of real good in them, and might well be left off, especially when God in Christ declared his will that they should, and gave excellent, moral, sub­stantial precepts in stead of them) against all Christs scheme, or form of reformation. Which dealing of theirs was the same in effect, as if that God, that first de­sign'd the frame of the Temple, should after appoint some little things to be alter'd in it (very much to the better, from that which was lesse to that which were more useful and agreeable) and to that end, to pull out some little pins, to take down some partitions, and the like, to take off Wood, and put Gold in stead of it; and the people that first received that Temple from God (and observed, and valued it only for his sake) should now oppose the so useful alterations and reformations, as destructive to this Temple of Gods erecting, and be zealous for the punctual retaining of that old form a­gainst God himself in this new designation. This was the practice of the Jewes generally in Christs time, nay even of a great number of those that had received and beleived on Christ, for though they rejected not what he taught, but followed him, became his Disciples, took him for (and clave to him as) the Messias, yet many of them, (especially those that had any thing of the Pha­risee in them before their conversion) would have all the Mosaical rites observed by all Christians, Acts 15. 2. Which was in effect, as if they should accept of a refor­mation, and embrace all the new things which Christ brought in, but withall require to keep all the old ones too, those which he took out to put those in in the stead; Or as if he, that had his burthen made easier by God, should call for his harder heavier burthen again, and oppose God and all his faithful servants, nay persecute them (as the zealous Judaizing Christians, and Gno­sticks after did) because they would not agree with them to impose these heavier tasks on all men. How unreasonable this was is easily discern'd; but however by this means it came to passe, that a great contention did in the infancy of the Church arise, betwixt the Ju­daizing zelots, and the Orthodox meek disciples of Christ. The former were for the observation and conti­nuance of every ceremony of the Judaical law, obliging all the very Gentiles, as many as accepted of the faith of Christ, to undertake the observance of it, to be Circum­cis'd, &c. The latter asserted the liberty of the Gen­tiles, who were never under that Jewish yoke, and for the Jewish converts, insisted on Christs reformation, and consequently the abolition, and non-obligation of those shadowes, which he had changed for that which was so much more excellent, Rom. 7. 4. The Judaizers yet farther press'd the great prerogative that the Jewes had beyond all others, in having that Law of Moses, meaning by it that exact form, as it was given by him, and as that was oppos'd to Christ's reformation, or the same now review'd and reform'd by Christ. Nay be­cause the promises made to Abraham were by them suppos'd to belong to all the Jewes, which stuck close to that old Mosaical form, and to none else, and to help them to justification, to the favour of God, and pardon of sins, Mat. 3. 8, 9. (though they liv'd in many sins unreform'd, and those such, as were of farre greater mo­ment, Mat. 23. 23. than the omitting the ceremonies of the Law could ever be deemed, which they so vehe­mently stood for) therefore they more and more enhaun­sed and press'd the necessity of retaining every pin in the Temple, every ceremony of the Mosaical law, as it was before Christs reformation; And with them the Gno­sticks soon complyed, and generally inflam'd the unbe­leiving Jews against all the Orthodox Christians, that did not: And against these Hereticks, and those boasters of this Law, as a prerogative beyond all others, (these assertors of Moses's old form against Christ's review and reformation) the Apostles wrote the greatest part of most of their Epistles: And so in them, though the word be very oft used in the former notion for the Jew­ish religion, not as 'tis opposed to, but as 'tis perfected by the Gospel, (and that so often, that 'twere redious to name them) yet doth the word [...] the law, and [...], the works of the law, many times signifie (that, which I now set down for the second notion of the word) this old form of the Jewish religion (as it was, before it was reformed by Christ in those particulars formentioned) and that in opposition to the new form, as it now stands reform'd, and heightned, altered and improv'd by Christ; Thus Rom. 2. 17. [...] (speaking to and of the growing sect of the Gno­sticks, or Judaizers) He rests in, depends on, and boasts of the law, discriminates himself from all others, not on­ly Gentiles, but Christians, which Judaize not, and though he commit grosse sins against the very law, v. 21, 22. yet he thinks to be justified by being a punctual assertor of the external observances of the Law, against all things else even against Gods own reformations. So Rom. 3. 20. By the works of the law no fl [...]sh shall be ju­stified before him, i. e. by observation of the form pre­scribed by Moses, as it differs from Christs reformation, or by bare observing the outward ceremonial without the inward substantial part of it, the circumcision with­out the purity, Rom. 2. 28, 29. For, as it follows, by that is [...], the discerning or acknowledging of sin; the law of Circumcision shews a man his o he commits, farre from justifying him in the commission of it. So again v. 21. [...] (as v. 28. [...]) without the law, or without the works of the law, i. e. without that punctual observation of the Mosaical form, the righte­ousnesse of God (or, God's way of justifying men) is [Page 28] manifested. Where 'tis observable, that this way of justifying [...], without the law, taken in this se­cond sense, is said to be testifyed by the [...] ] the law and the prophets, in the first sense; It being often intimated by them, that not the outward ceremo­ny, but inward purity was that which is acceptable to God. So again v. 27. [...], the law of works] opposed to [...], the law of faith, the outward to the inward law; where yet v. 31. having oppos'd them in that second notion, he makes them friends again in the first notion of the Law, In which, saith he, Christ did not abolish, but only perfect, and so establish the Law, heighten the former duties, and require more ele­vated performance of them, then was before beleived to be under precept; and for the Ceremonial, change them from the external to the internal performance of them; and so likewise for the Judicial requiring the equity of them, i. e. that which among us is proportionable to that which appeared to be Gods will among them, as farre as the variation of circumstances makes prudent, or reasonable for us. So again, Rom. 4. 13. [...], the promise to Abraham was not by the law; The law there signifies the command of Circumcision, Gen. 17. 10. which being after the giving the promises to him, Gen. 12. 2, 7: and 13. 14. and 15. 1, 4, 6. and 17. 2. it could not be said, that that was the foundation of the promises made to Abra­ham; so Gal. 3. 17, 18, 21. and so Rom. 4. 14, 15, 16. So again Rom. 6. 14, 15. where [ [...], under the law] under the Mosaical yoak of legal per­formances, such as Christ reform'd and alter'd, is op­pos'd to [ [...], under grace] that state under Christs reformation. So Rom. 7. 4. you are dead to the law, or, the Law to you, you are no more bound to it, and v. 6. we are freed from the law, i. e. from those parts of it, wherein Christs reformation hath made a change. So Rom. 8. 3. [...], the unability and weaknesse of the law] points to that se­cond notion of the Law, before 'twas perfected by Christ. So Gal. 2. 16. three times [...], the works of the law] in the same sense, as was explain'd, Rom. 3. 20. So again c. 3. 2, 5, 10, 11, 12. and in many more pla­ces in that chapter, (only with this light change, The Law without the mercy, or pardon of sin brought in by the Gospel, The Law taken alone, as Exclusive of the other, For by that, Cursed is every one that continues not in all, &c. And in this sense is v. 13. the curse of the law, that punishment, that the Law brings on every sinner, and none but the Gospel frees us from.) So c. 4. 21. and c. 5. 4, 18. So [...], the law of commandements] Ephes. 2. 15. (though [...], the law of a fleshly commandement, Heb. 7. 16. belong to another matter, speaking of Melchise­dek and Christ typified by him, and denotes a law ma­king provision for the mortality of Preists, appointing them in succession) that Codex or body of Commande­ments under Moses, before Christ's reformation. So Phil. 3. 6, 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the old Testament, and so oppos'd in that respect to the law of Nature in the hearts of the Gentiles, and all men, (call'd [...] the unwritten law) therefore as the word [...] or law is used, so in the same notions the word [ [...] writing] is used also. [...] Sometimes in the first notion of [...], for the law or religion of the Jewes. So Rom. 2. 27. [...], thee that hast literally observ'd the law of Moses, and art circumcis'd, and v. 29. (with a little change) [...], the circumcision in the spirit, not in the letter, or, writing i. e. the Spiritual circumci­sion purity of the heart, and not that outward comman­ded by Moses's Law. So Rom. 7. 6. we serve in the newnesse of the spirit, i. e. according to this new re­formed law, which looks most to inward purity, and not [...], in the oldnesse of the let­ter or writing, which required external circumcision, &c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the new Testament, [...], not of the writing, but of the spirit, i. e. not of the Law, as it signifies the external body of the Mo­saical constitutions unreformed, but of the Spiritual or Evangelical law, the law of faith, or, the law, as Christ hath reformed it, or the Covenant of mercy and pardon of sin under the Gospel: For, as it follows, [...], that law, as it is in Moses, unreform'd by Christ, brings death, but no life; Condemnation, but no Justification, or pardon unto the world; But the Spirit, [...] i. e. this new reformed law, [...], gives life, enables to gain life, to come to Justification or salvation. And so again v. 7. [...] [...], the mi­nistration of death in the writing, i. e. in the Mosaical or written law, as it stands there unreform'd by Christ, and opposite to the [...], v. 8. the admini­stration of the Spirit, i. e. this new, reformed, Evange­lical law; which, either first, because it. comes neerer to the soul, and requires purity there, whereas the Mosaical law deals most in external purifications, or 2ly because the Holy Ghost came down first on Christ, then on the Disciples, to confirm this new Evangelical course under Christ, [...] in opposition to the former under Moses; or 3ly because in this Evangelical administration there is Grace given to enable us to perform what is now re­quired (and that Grace is a gift of God's Spirit,) for one, or all these reasons, I say, it is called [...], the Spirit. Thus much in this place of the word [ [...] law] and (by occasion of that) of [...] and [...] letter and spirit, which may help to the understanding of many places, and will not need to be repeated again, when we come to them.

h Note: [...] Ib. To fulfill] The Greek word [ [...]] is an­swerable to the Hebrew [...] which signifies not only [...], to perform, but [...], to perfect, to fill up, as well as to fulfil; and so is rendred sometimes by one, some­times by t'other. And the Greek it self is so used in like manner; when it referres to a Word, or a Prophe­cie, then it is to perform, to fulfil, 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up, to compleat, to perfect▪ Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse by the similitude of a Vessel, that had some wa­ter in it before, but now is filled up to the brim; and again of a Picture, that is first drawn rudely, the limbs only and lineaments, with a cole or pen, but when the Painter comes to draw it to the life, to adde the [...] to the [...], then it is said to be fill'd up. This may farther appear by what Christ here adds, Except your righteousnesse, i. e. Christian actions, and perfor­mances, exceed the righteousnesse of the Scribes and Pharisees, i. e. go higher then that strictest sect of the Jewes, and the Doctors among them thought them­selves obliged to, or taught others that they were obli­ged, they shall not enter into the kingdome of God, passe for Christians here, or prove Saints hereafter. This same truth is at large exemplified in the remainder of this chapter, by induction of several particulars of the Law, first barely set down by Christ, and then with Christs improvement added to them, in this form of speech, But I say unto you] Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh, i. e. shew'd a great example of his wrath against sin, by what Christ suffer'd on the Crosse for our sins, the reason of Gods doing so, is rendred v. 4. that the [...], Ordinance of the Law, circumcision, &c, [...], might be perfectly perform'd in us, i. e. in a higher degree then by the Jewes it was thought to oblige; And that it is the general interpretation of the antient Church-writers, (especially the Greeks) down to S. Augustine, may ap­pear by these few of a multitude of testimonies; Irenaeus [Page 29] l. 4. c. 27. Dominus naturalia legis non dissolvit, sed extendit, sed & implevit, Again, sed plenitudinem & extensionem, Again, superextendi decreta, & augeri subjectionem, And again speaking of Christ, adimplen­tis, extendentis, dilatantis, which are all the sense of [...] here. So S. Basil on Psal. 15. calls Christ [...]. See the Author of the Constitu­tions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. [...]. And that Christ's giving of Lawes was [...], and that Christ did not here recite all the Commandements of the Decalogue, because he meant not [...], So that it was then [...], & [...] . So Theophylact, that Christ came not [...] .In Rom. 6. 14. And [...], When Christ was come, our contentions became easier, wherefore we had also greater tasks, as having greater assistance afforded us. AndIbid in 1 Cor. 9 21. [...], having a Law more sublime then the old Law, viz. the Law of Christ. AndIbid in Gal. 5. 13. [...], We are not there­fore free, that we may transgresse the Law, but that we may transcend or exceed the Law; where in stead of Christs [...] to fill up] he sets [...] to exceed and go beyond. AndIn Gal. 5. 23. [...] [...], He casts out the Law as inferiour and lesse then the philosophy, or rule of living, given by the Spirit.

So Oecumenius, [...] . So Tertullian, Christi legem supple­menta necessaria esse disciplina servatoris l. 3. cont. Marc. c. 16. And Ampliandae, adimplendaeque legi adjutricem Christus praefecit patientiam. l. de Pat. And, Christus Dei creatoris praecepta supplendo & conserva­vit & auxit l. 4. cont. Marc. And, Legem sistimus, scilicet in iis quae & nunc Novo Testamento introducta, etiam cumulatiore praecepto prohibentur, pro non moecha­beris, qui viderit, &c. So S. Aug. serm. in mont. l. 1. Christus implevit addendo quod minus habet, & sic perficiendo confirmavit, & dum fiunt quae adduntur, multò magis fiunt, quae permissa sunt ad inchoationem. And, quae à me adduntur, qui non veni solvere sed adim­plere, And, non secundùm illa minima, sed secund mea quae dicturus sum. Quae sunt autem ista? ut abundet justitia, &c.

i Note: [...] V. 18. Jot.] [...] is thought by some to referre to the Hebrew Chirec, by others to some corners of the Hebrew letters, from whence their Criticks were wont to deduce great Mysteries. But the word must be re­solved to be of a Greek origination, and there it signifi­eth [...] (for so sure we must read in Hesychius, not [...], but [...] ) the beginning of a letter, which is lesse then the least letter, iota, which went before; Thus (saith Plutarch l. 2. adversus Col.) did Epicurus con­tend with Democrates [...]; about syllables and these, where most probably they signifie pieces of letters, as syllables are pieces of words. Thus is the word used in Hesychius for any the least part of any thing; thus he renders [...] (mention'd here c. 7. 3.) [...], a thin minute piece of wood, of some, but very little length. The Hebrew reads [...], which the Rabbines frequently use for the little stalk or tail of any fruit. The Syriack hath serto, which Ferra­rius interprets minima linea, and so the Arabick, chatta linea or lintola, the least stroke or part of a letter. And accordingly it is here set to denote any the smallest in­considerable parts, any minutiae in the Law. The word is here joyned with [...], the name of a Greek letter, which cannot be translated into English any otherwise then that it is a Greek [ [...]] and therefore I have re­tain'd it in the margent, as Alpha and Omega two Greek letters are retain'd in the rendring of the Apo­calypse.

k Note: [...] V. 21. Heard] There were three waies among the Hebrews of interpreting Scriptures; first [...] hear­ing, [...], when any fact is recited, or Historical sense explicated, which to have heard is sufficient without any more. 2ly [...] mystical exposition. 3ly. [...] pa­rabolical exposition. The first of these belongs to those passages of Scripture, which were plain matters of fact, as here plain commands of the Decalogue, without any other expositions on them; then the bare reciting them out of the book; And to shew that this, and that of adultery v. 22. and that of perjury v. 33. were com­mands of the Decalogue, and that that of the lex talio­nis, law of retaliation v. 38. and loving freinds, and hating enemies v. 43, (which two, though they agree with the rest in the [...], ye have heard, yet differ in the [...], to them of old) were doctrines of Mo­ses Law, though not of the Decalogue (as that of Di­vorce having neither the [ [...], ye have heard] nor the [ [...]] to them of old time, is neither) to shew this, I say, it is that Christs form here still begins with [...] ye have heard, in reference to the [...] hearing, forementioned, which belong'd to such; or in reference to [Hear O Israel] the form, with which the Law began, in Moses's reciting it, Deut. 5. 1. and so, in like manner, his form of addition [ [...], but I say to you] is an intimation of the Rabbins forme, when having set down anothers doctrine, they make ob­servation upon it, [...] And, or, But I say,

l Note: [...] V. 22. Racha] The word [...] is an Hebrew word, and signifies vaine, or empty, and being applied to any man, is a word of Contumely, calling him empty, despi­cable, witlesse fellow, this is here forbidden by Christ, and (as an unsupportable wound to anothers reputa­tion, which is generally prized next to life, often pre­ferr'd before it) is by him thought fit to be superadded to the old command of not killing. And that this is an elevation of Christ's doctrine above the Heathen theo­logy, may appear by a known passage in Homer Iliad. [...]. where Minerva forbids Achilles striking Aga­memnon, [...],’ Leave of contending, and draw not thy sword, yet gives leave to reproach him, and counsels to Contumelious words, [...], &c.’ which is here most strictly prohibited by Christ.

m Note: [...] V. 24. Reconciled] The words [ [...], and [...]] in the Passive voice have a peculiar sense in the New Testament; In ordinary Greek Authors they signifie to be pacified, reconciled, but contrariwise in these (according to the notation of the Reciprocal con­jugation, Hithpabel, among the Hebrews) to reconcile himself to another, i. e. to appease, get the favour of that other. So 1 Cor. 7. 11. [...] let her appease, reconcile her self to her husband. So Rom. 5. 10. If we being enemies [...], were reconciled to God, i. e. restored to his favour (God pacified toward us) So 2 Cor. 5. 20. [...], take care that God be reconciled unto you, and so here [...], take care that he be recon­ciled to thee, pacifie him, reconcile thy self to him, for that which goes before is, not that he hath done thee injury, but thou him, when thy brother hath somewhat against thee] In which sense also that other phrase v. 25. [...] [ [...], ] literally [be well minded] is to be taken, not that thou think well of thy injur'd brother (for that is not the businesse of that place) but that thou seek his favour and forgivenesse, his accord and agreement with thee, that he may think well of thee, and be reconcil'd to thee. See Note on Mar. 14. 54. f. So in like man­ner the Active [...] is not, [...] as in other Authors it [Page 30] signifies, to appease, but) to restore any man to anothers favour, 2 Cor. 5. 19. All this is to be made up by obser­ving the importance of the Hebrew [...] in the several Conjugations.

n Note: [...] V. 25. Officer.] The word [...] Officer, or Ser­geant, which is here used, and so in like manner Joh. 18. 3. is also used Luke 4. 20. in another sense, by which compared together it appears that the same men which in the Consistory, or Court of Judgement among the Jewes, were Apparitors, or Sergeants, were also in the Synagogues imployed (as Deacons) to minister, to bring and take away the book, &c. So the very word [...] that we ordinarily render Deacon doth Mat. [...] 22. 13. signifie the officers, that take and carry men to prison, and (as it was the Lietor's office) bind men hand and foot, &c. In stead of [...] here, is [...] Luke 12. 58. [...] i. e. the Sergeant or Lictor that executes the sentence, to which any man is adjudg'd by the Court of Justice.

o Note: [...] V. 28. Looketh] [...] here signifies not to see, but to behold, consider, look upon with some intention, or earnestnesse, or voluptuous designe. Proportionably to what we find of this word, when 'tis applied to other matters, As Ephes. 5. 15. [...], see, i. e. take heed very diligently [...], &c. that ye walk accu­rately. And very frequently in that sense for taking heed. Saint Chrysostome here reads, [...], he that looks upon, and as Theophylact renders it by standeth and looketh earnestly, so he by maketh it a businesse to doe so, hunts after, feeds his eyes with the spectacle, nails them to handsome faces, and again, looks that he may desire. An example of this there is in the two Elders Sus. v. 32. who being denied the farther enjoying of their lusts, command to uncover her face, that they may be filled with her beauty. And so 1 Esar. 4. 19. they gape, and even with open mouth fix their eyes fast on her: And Ecclus 9. 5. and 8. [...], gaze not, look not on a maid, as if thou wert a learning her, filling thy Phansy with her beauty, lest thou be insnared by her complexion, colour, or beauty in her cheeks: for so I sup­pose the right reading ( [...] not [...]) im­ports. So Ecclus. [...] 41. 21. [...], contemplating another mans wife, and [...] (not, as 'tis render'd, be­ing over-busie, but) a curious earnest beholding his maid, as the word is used 1 Tim. 5. 13. and Ecclus. 42. 12. Look not earnestly on any man for beauty, and so the Fathers generally use [...], to this matter. And so in Humane authors. [...], Niceph. Basilac. [...]. Look'd with amorous eyes, and earnestly beheld his beauty, and so [...], bedded her love in her heart, it being dangerous to let it out, The very thing call'd here, committing adultery in the heart. The thing then here forbidden by Christ is the delight or pleasure of looking on carnal objects, which pious men of the old Testament have abstein'd from, as Job 31. 1. but is now most strictly prohibited by Christ. Thus (saithin Legat. p. 36. b. Athenagoras) [...], to behold with pleasure is adultery to a Christian, [...], 'tis not lawfull to behold curiously the beauty of virgins, p. 462. Cat. in Job. and so [...] inPaedag. l 3. c, 5. Clem. Alex. and [...], the incontinence of the eye is forbidden the Christian, saith S. Chrysostome. And even among the Heathens, the answer of Pericles to Sophocles, shewing him a beautiful woman, is considerable, [...], A sober General must keep at home, or in his power, his eyes as well as hands. Stob. Serm. 17.

p Note: [...] V. 31. It hath been said] The form of the Preface here, being no more then [ [...] it hath been said] with­out either the [...], ye have heard or [ [...], to them of old] doth note that the matter here recited was no Precept, given either by Moses in the Law, or by any other after him, to that antient people, but that it was only a Permission, by allowing impunity in the [...], the case of nakednesse, or turpitude, Deut. 24. 1. to this the Pharisees distinctly referre c. 19. 7. and Mar. 10. 7. Why then did Moses command, &c. where yet all that Moses did command is only this, that he that doth put away his Wife (in the case, which for the hardnesse of their hearts he permits v. 8. but al­lows not, much lesse commands) shall doe it formally, and legally, giving her a bill of Divorce, that by that means the divorced woman may marry again, and bring forth children by some other man. 'Tis true in­deed there were some licentious doctrines brought af­ter into the schooles by some of their Doctors or latter Interpreters of Moses. One sort of them, which acknow­ledg'd it to be allow'd in no other case but that of Na­kednesse, or turpitude, did yet extend the word Turpi­tude to almost every matter of dislike; another sort extended the liberty, or allowance (without any re­flexion on that of turpitude) to [...], Mat. 19. 3. for, or, upon every cause. But the context here seems not to referre to these Doctors, but peculiarly to the Permission afforded by Moses (and the command of giving the Bill of Divorce) Deut. 24. which indulgence, or impunity is here, and Mat. 19. retrenched by Christ, and strict command gi­ven, both that no cause but that of Fornication shall be competent for Divorce, and that no Christian society shall grant that toleration, which only for the hard­nesse of their hearts was then afforded the Jews.

r Note: [...] q Note: [...] V. 39. Resist] The word [...] may here signi­fie (in a notion, wherein [...], in Composition, imports vicem referre,) repayment of injury, violence, &c. as in the word [...], to suffer by way of retaliation, [...] and give by way of recompense, &c. and [...] to invite him again who had invited thee, Luke 14. 12. So doth Tertullian seem to render it, laesi vicem referre prohibentur, Apol. c. 37. when we are injur'd we are forbidden to make returnes, the same that Rom. 12. 17. is called [...], to repay evil for evil, which is there the interpretation of [...], v. 19. avenging themselves. And 'tis observable that the word is apply'd in the Old Te­stament to impleading, or prosecuting at law, as Jer. 49. 19. where the Hebrew reads [...], diem dicere, to im­plead, the Greek have [...]; who shall re­sist me? So Jer. 50. 44. and so the word [...], when 'tis rendred [...], to resist, Isa. 5. 8. it signifies im­pleading in judgment, & Oba. 11. to use violence against any. So [...] which signifies any kind of return to another in word or action (and is ordinarily rendred [...] or [...] to answer) is rendred [...] to resist, as Deut. 19. 18. Is. 3. 9 and 59. 12. Jer. 14. 7. by which (as 'tis here set in opposition to the lex talionis, law of reta­liation, the eye for eye v. 38.) it will appear that in cases of this nature (a light Contumely, &c.) not only private revenge is interdicted Christians, but also the exacting of legal revenge before the Magistrate. But beside this [ [...]] signifies ordinarily violent and armed resi­stance, Rom. 13. 2. and so in Hesychius [ [...]] and [ [...]] resisting, and waging warre, are all one; and [...], is [...], in the Old Glossary, [...] obsto, obsisto, resisto, and so in Homer; ‘— [...], Iliad. [...].’ and 'tis not certain that it signifies any otherwise here: and then the matter of Precept will be, that in injuries (of this nature again) we may not,Rufus ex E­pict. hist a­micit. ap. Stob. Ser. 20 for the securing our selves from more, flie to any violent resistance; Patience at the present, and depending on Gods providence for the future, doth much better become a Christian. And the Philosopher hath stated it excellently, [...], It is the part of degenerous and foolish [Page 31] men to think they shall be contemn'd by others, if they do not by all means avenge their first enemies, [...], For as we say that a man will be deemed free from contempt by his being able to hurt, so much more will he be deemed by his being able to help. An example of this doctrine we have James 5. 6. where the Just man is impleaded (even capitally) condemn'd, and executed, which is the highest that can befall, and yet [...] (in a word equivalent with this notation of this) he makes no violent resistance, prepares not to oppose your violence with the like, [...] and then all bloody and violent means to avert and repay injuries (especi­ally such slight injuries as are here mention'd) are here utterly forbidden. [...] As for the [...], that is plainly the Greek of [...], which Exod. 2. 13. is rendred di­stinctly [ [...]] to the injurious, as [...] the Passive, is he that receives injury, Act. 7. 24. See Note, t.

a Note: [...] V. 40. Coat] Some difficulty there is, what is here meant by [...], which is rendred a coat, but more pro­perly a shirt or sarke, and [...] the upper garment; perhaps it may be cleared by finding the notation of the former, [...], for then the latter, [...], being a more general word for any kind of garment, will be here regulated by Analogie with that: For the original of [ [...]] there is little doubt, but it is Hebrew, differing so little from their [...]; The Hebrew word notes it to be linnen, and it is the name of the Priest's inner garment among them, and so [...], saith Mos [...]hopulus on Hesiod p. 70. it signifies the inner garment. So in Aristophanes, [...] where [...] signifies, and is by the Inter­preter rendred interula, the inner garment. So inIn Iliad. [...] Basil. Edit. p. 128 l. 43. Eustathius [...], it signifies the inner garment, and giving it an Etymology (somewhat remote) from [...]. he saith it is so called. [...], because it is immediately next the body. And a phrase in Saint Jude v. 23. [ [...]] signifies it to be next unto the Flesh, the same which the Latines call ca­misia, and the Greeks sometimes [...], and Hesiod hath given it the Epithet of [...], i. e. a long garment, saith Moschopulus. Thus in Homer's Iliad. [...],’ the outer and inner garment, both which cover the shame. So in Isidore Peleusiota, [...], is the shirt which covers the nakednesse, which, saith he, was it, which Joseph's mistresse rent from him; and brought to her Husband for an evidence of his attempting to defile her. The same Hebrew [...] is, by transposition of letters, the Latine tunica (by which 'tis often rendred) as the writers of the Origination of words have obser­ved, and that, though it be sometimes otherwise applied, agrees in the use of it also with the Greek and Hebrew; Tunica signifying principally the inner linnen garment, next the body, as when 'tis proverbially said, Tunica propior est pallio, & when 'tis in the Poets used for a shirt or smock, as when Propertius saith of the Goddesses.

—quas Pastor viderat olim
Idaeis tunicam ponere verticibus.

This being the meaning of [...] the inner linnen gar­ment next the body; (Tunica [...] ex lino (saith Saint Hierom ad Fabiol.) usque ad crura descendens, such, saith he, as the souldiers camifia, close to their body, that they may run or fight, or doe any service the more expe­ditely; and agreeably to that, the Roman souldiers are said to be [...] to have no other garment on, when they fought) there will now be little doubt, but that [...] will signifie the upper exterior garment, [...] the Hebrew [...] or Latine pallium, which was the co­vering of the [...] or [...] or tunica, and therefore in Plautus in Aulul. when they are a searching one for somewhat lost, 'tis first, agedum, excute dum pallium, then when that is done (when the upper garment is ta­ken off, and yet the thing not found) it follows, nè inter tunicas habeas, signifying pallium to be the upper, tunica to be the under garment. So Acts 9. 39. we find to­gether [...], and [...], all that belonged to the clo­thing of the poor Widdowes there, the under, and the upper garments. So in the enumeration of the High­priests garments, Cod. Jom. c. 7. §. 5. there be four garments mentioned of the Priest, and [...], is the first of them, and then, saith he, the High-priest adds four more to these, which are all upper garments, worne over the other, and [...] is one of those, as here [...] is added to [...] And in Hesiod, [...], saith the Scholiast, [...], the out­ward garment thicker and warmer then the other, and it is to be observed that this latter was both more use­full and prizable ( [...] saith the Poet) then the for­mer, being (as Josephus saith of the High-priest's Pall, and so Rev. 1. 13.) a long garment down to the ground, and as Maimonides addes, [...] as the garments of noble men. [...] And so Mat. 11. 8. speak­ing of these, under the title of [...], saith he, [...], the fashion was for courtiers to wear them, and so they go generally for garments of Peace, and [...] in Plutarch, Quaest. l. 4. c. 22. and [...] in Theoprastus, signifies such a life. So * Alexander Aphrodisaeus, speaking of the unfitnesse of using clothes to soften or effeminate the body, which should rather be designed as Armes to to fortifie and make it courser, and so stronger, saith, that it is much fitter to use [...], one inner garment then two (which they that took care for softnesse and smoothnesse did) and yet better to use none at all [...] but the outer garment only; where the In­terpreter of Stobaeus (in whom this passage is set down p. 18.) most absurdly renders [...] interula, quite contrary to the design of the place, where it must needs signifie the outer (which is generally the lesse smooth or soft) garment, not the shirt or inner garment, which in Homer hath that Epithet, [...]. [...],’ to contra-distinguish it from [...] saith [...]. 8 B [...] ­sil. Ed. p. 8. l. 36. Eusta­thius, which [...] hep. 128, l, 4. else where expresseth to be [...], and here to be the upper garment [...]. The whole matter is put out of question by the words of Plutarch in his Nuptial precepts, speaking of the wind and the Sun, contending which should force, he man out of his clothes, [...] ; where [...] be­ing the outer garment, that which only the wind had force on, and that which in the Sun-shine was first put off, [...] must needs be the inner garment. And then that is the gradation here, If any man sue thee, and take away thy lower or inner garment, let him take away thy upper garment also, rather then thou, by opposing vio­lence, or revenging thy self on him, think to secure thy self from farther greater damage. The truth is, if Christ's discourse were of his forcible taking away the garment from thee, it would be more reasonable that the Upper garment should be first named, and the In­ner garment after it, because that is the order of pul­ling off, and accordingly S. Luke setting it down with some change, and speaking of the case of Forcible ta­king away, he inverts the order and sets [...] first, and then [...], Luke 6. 29. but our Saviour here speaks of Civil violence; using a suite at law, as the en­gine to rob thee, and then 'twas fittest to name that first, which was least pretious or considerable, and afterward that which was more valuable, that so the duty of this Text might be enforced, which was, that in case of any lesser inconsiderable injury done to us, we should not meditate revenge, or flie to force, though by that [Page 32] pacifick meanes we incurre the danger of a farre grea­ter losse.

V. 41.s. [...] Go a mile] [...] is a Persian word (and custome) to take up men, as we take up Post-horses, to carry our burthens from stage to stage (and so the word is used, c. 27. 31.) which when one hath performed, another is taken up in his stead for the next Post. These stages are each of them a Parasange, called [...] saithHist. l. 2. p. 55. [...] Agathias, because, when men came to the end of them, they did refresh themselves and return home. Now the [...] or mile, which is here mention'd for the supposed stage, is but the fourth part of a Parasange (or thereabout) the Parasange being, saith he, thirty stadia, and the [...], but seven or eight, to signifie (as in the former the [...] was a light supportable injury, or ra­ther a Contumely only, and the taking away the Cloak, a robbery again supportable to him, that hath the Coat left, and perhaps a great Estate also, so) here the oppressi­on or invasion of liberty spoken of, to be but a petty da­mage, going but a quarter of an ordinary Post (and no burthen mention'd neither) and they that are so impa­tient of such tolerable injuries, as to oppose force or me­ditate revenge for them (which ordinarily brings greater sufferings upon them, and so is farre from gainful to them that use it) especially to break into open violence upon such light grounds, are directly contrary to this practise of Patience here commanded, and prescribed to all Christians.

t Note: [...] V. 45. The [...] here again being answe­rable to enemies, v. 44. (and in the notion mention'd in Note on v. 39. [...] ) are the injurious; as on the other side [ [...] good] are the freindly or kind, differing from [...] righteous, that follows, just as Rom. 5. 7. or as [...] & [...], righteous, and merciful, or as when [...] good is express'd to signifie [...], benignity, as Mat. 20. 15. [...] (or as when [...] Jam. [...] 3. 1. & good works in our ordinary phrase, signifies works of charity, or mercy) such an one as Hesychius explains by [...] (a word taken into the Greek language from the Hebrew [...] ▪ or the Syriak [...], only with the addition of the Greek termination) and so in like man­ner, the word [...] perfect, [...] (answerable to the He­brew word [...] v. 48.) signifies the same charity or benignity of nature, and is all one with [...] in the Parallel place Luke 6. 36.

u. [...] V. 47. More] [...]; The phrase may seem to have respect unto theon Prov. 22 28. Hebrews language, who call [...] mercifulnesse, [...], abundance of goodnesse, and [...] inon Ps. 36. Kimchi, excel­lence of (or exceeding) goodnesse, such as belongs to the special pious extraordinary Jewes (and Christians proportionably) Thus in Pirche Avoth, c. 15. [...]. [...] He that saith, That which is mine thine, and that which is thine is mine (which is the lo­ving of friends, doing curtesies to them that will pay them again) is an ideote, [...] populus terrae, an ordinary vulgar person, [...] doth nothing [...], ex­traordinarily.

CHAP. VI.

1. note a TAke heed, that ye doe not your almes before men, [to be note b seen of them, otherwise ye have no reward of your father which is in heaven.]

Paraphrase 1. To be beheld or look'd on by them, If you doe not thus take heed, you will lose that reward which God in heaven hath laid up for the Almes-giver.

2. Therefore when thou doest thine almes, doe not sound a trumpet before thee, as the Hypocrites doe, in theassemblies, or, places of concourse, [...], see noted. synagogues and in the streets, that they may have glory of men. Verily I say unto you, [Theyreceive, or, are payd; or have re­ceived [...], see note on Mar. 14. d. have their reward.]

Paraphrase 2. The praise of men is their reward, the only one which they are likely to have for this performance, which is thus by them design'd to their own glory. From God they are sure to receive none, by receiving this they acquit God of all farther payment.

3. But when thou doest almes, [let not thy left hand know what thy right hand doeth,

4. That thine almes may be in secret; And thy father which seeth in secret, himself shall reward thee openly,]

Paraphrase 3, 4. Watch over thy self as one that is very apt to fall into this sin, to doe works of mercy vaingloriously, and therefore doe them as secretly as you can, and let not thy dearest bosome-friend, which is to thee as thy left hand, know what thou doest in this kind (unlesse so farre as he shall be necessary to assist thee in the doing of it, or as his knowing of it may some other way be ordinable to the glory of God, without any reflexion of any praise on thee from him or other) and God which beholds that which was thus done by thee in secret, shall give thee that very reward for thy secret piety, which the vainglorious person designes to himself, (but cannot so readily obtein, as by this contrary way thou shalt) make payment to thee in the sight of Men and Angels.

5. And when thou prayest, thou shalt not be [as the hypocrites are; for they love to pray note c standing in theplaces of concourse. note d synagogues, and in the corners of the streets, that they may be seen of men,] Verily I say unto, They have their reward.

Paraphrase 5. Like them, which pray with the same designe, that stage-players act on the stage, to gain applause by so doing. For all their joy in praying is to doe it in places of greatest resort, where they may be most visible, as they that stand in the meeting of two streets, choose that as the place of best advantage, to be seen by those which passe in either street.

6. But thou when thou prayest [enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret shall reward thee openly.]

Paraphrase 6. Retire from thy world­ly company (as Jacob Gen. 32. 24. when he wrestled with the Angel) and with thy doores shut to thee, pray there to thy heavenly father, which is himself invisible, and seeth thee, how secret soever thou art, and consequently that which is done by thee in secret, and he that is thus the beholder of thy closet-devotions shall reward thee before Men and Angels.

7. But when ye pray, [use not note e vain repititions, as the heathen doe, for they think that they shall be heard for their much speaking.]

Paraphrase 7. Doe not lengthen your prayers with idle tautologies, after the manner of the heathen, which think they shall have their prayers granted through the multiplicity of words used by them in their devotions.

8. Be not ye therefore like unto them: For your father [knoweth what things you have need of, before ye aske him.]

Paraphrase 8. Hath no need of your expressions to tell him your wants, and therefore is not likely to be wrought on, by the length and multiplicity of them.

9. [After this manner therefore pray ye, Our father which art in heaven, hallow­ed be thy name.

10. Thy kingdome come. Thy will be done in earth, as it is in heaven.

Paraphrase 9, 10. I shall therefore set you a pattern, after which to form your prayers. Our fa­ther which remainest in thy throne in heaven, and there art praised by the Angels and Saints, which reignest there, and art perfect­ly obeyed, grant that thy name may be hallowed, thy throne may be set up and acknowledged, thy holy will and commands obeyed here below on earth also, by us thy sons and servants, sincerely, and readily, and in some proportion, to what is there in heaven.

[Page 33] 11. Give us [this day our f daily bread.]

Paraphrase 11. The necessaries of our lives from day to day, or that which is proportion'd to every mans being, or sustenance.

12. And forgive us our debts, as we forgive our debtors.

Paraphrase 12. And punish not on us all the sins wherewith we have offended and provoked thee to punish us, as we doe most freely forgive all the injuries, which have by others been done to us.

13. And [bring lead us not note g into temptation,] but deliver us fromthe evil one, [...] evil, for thine is the kingdome, the power, and the glory,for ever and ever. see note on Lu. 1. i. for ever. Amen.

Paraphrase 13. Permit us not to be brought into any temptation or snare, suffer us not to be intangled in any dangers or difficulties, which may not be easily supported by us.

14. For if [ye forgive men their trespasses your heavenly father will also forgive you.]

Paraphrase 14. For it hath been well observed by the wise men among the Jewes, that our pardoning of those who have injur'd us, is rewarded by God with hearing of our prayers for his for­givenesse. See Ecclus 28. 2, 3, 4, 5. & Mat. 5. 7.

15. But if ye forgive not men their trespasses, neither will your father forgive your trespasses.

16. Moreover, when ye fast, be not as the hypocrites, of ahorrid, ghastly. sad countenance, for [theycover their faces or spoil their look [...]. note h disfigure their faces, that they may appear unto men to fast,] Verily I say unto you they have their reward.

Paraphrase 16. They put on sad and mournful looks, appear in foul sordid garments, and unwash'd faces, which makes them look lamentably, or perhaps they cover or veil their faces that they may discover or reveal their fasting.

17. But thou when thou fastest [ note i anoint thy head, and wash thy face]

Paraphrase 17. Behave thy self as up­on an ordinary day (for the Jews anointed and washed themselves daily, save only in time of mourning.)

18. That thou appear not unto men to fast, but unto thy father [which is in se­cret,] and thy father which seeth in secret shall reward thee openly.

Paraphrase 18. Who seeth thee when no man else doth.

19. Lay not up for your selves treasures upon earth, where moth andsmutte, or vermine do consume. note k rust doth corrupt, and where theeves break thorow and steal.]

Paraphrase 19. 'Tis a great vanity to hoard or treasure up any of the possessions of this world, for they are all, whether cloth, or fruit, or mony, subject to those three casualties of moths, vermin, and theeves; every one the worse, some lost by keeping.

20. But [lay up for your selves treasures] in heaven, where neither moth nor rust doth corrupt, and where theeves do not break through, nor steal.

Paraphrase 20. Ecclus. 29. 11.

21. For where your treasure is, there will your heart be also.]

Paraphrase 21. For as long as your treasures are those of this world, your hearts will be fastned upon this world, your only way of elevating your desires, and setting them on heaven, is to lay out that which God gives you, on his service.

22. Thecandle, [...] light of the body is the eye, If therefore thine eye begood, li­beral, note l single, thy whole body shall be full of light.

23. But if thine eye beenvious, covetous, injurious, malitious, [...], see note [...]. evil, thy whole body shall be full of darknesse. If there­fore the light that is in thee be darknesse, how great is that darknesse?]

Paraphrase 22, 23. As the eye is the candle of the body, lightens and directs it, so hath libera­lity of mind a most observa­ble influence upon the whole Christians life, and actions, serving them with light and directions, toward the making them all very Christian; But where, in stead thereof, covetousnesse is gotten in, there is commonly nothing but darknesse, i e. a life aliene from Christ, from the tem­per which he requires; If then that most eminent leading virtue in Christianity, thy charity, or liberality be extinct, and turn'd into the tontrary, that of covetousnesse, what a deep darknesse shalt thou walk in, though the light of the Gospel shine round about thee?

24. No man can serve two masters: for either he will hate the one, and love the other, or else [he will note m hold to the one and despise the other; Ye cannot serve God and Mammon.]

Paraphrase 24. He will perform faith­full service to the one whom he loves, but for the other, whom he hates, or undervalues, if he be engaged in his service, he will despise his commands, and not care to please him; even so the tending and observing of wealth, doing nothing but what may in the eye of the world tend to increase of riches, is not re­concileable with the serving of God, doing what Christ requires of us.

25. Therefore I say unto you [be not so­licitous, [...] take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more then meat, and the body then rayment?]

Paraphrase 25. Be not fearful or anxious for the future, nor doubtful of God's providence in allowing you the necessities of life, food and rayment; for 'tis so much more easie to give food than life and [...]ayment than a body, that sure God, who was so able, and so kind to doe the one, will not be unable, or backward to doe the other to all that de­pend upon him faithfully.

26. Behold the fowles of the ayre, for they sow not, neither doe they reap, nor gather intogranaries, repositones, [...] barnes, yet your heavenly father feedeth them. Are ye not much better then they?

27. But which of you by taking thought can adde note n one cubit unto hisor age, [...] sta­ture?

28. And why take ye thought for rayment? Consider the lilies of the field how they grow, [they note o toyle not, neither doe they spin:]

Paraphrase 28. They neither labour in husbandry, for the sowing those things, from whence in the time to come garments are made, hemp, flax, &c. nor doe they spin them, when they are grown; i. e. they contribute nothing toward this matter of providing themselves cloathing for the future.

29. And yet I say unto you, that even [Solomon in all his glory was not arrayed like one of these.]

Paraphrase 29. The natural bravery of the lily, especially of the white lily, is beyond all the glory of apparel, that art and cost could bring in to Solomon (though 'twere his glory ever to go in white) that being but accidental and adventitious to him, this coming from the lilies own fruitful bowels, and so more genuine and natural, and truly glorious.

30. Wherefore if God so cloath the note p grasse of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloath you, O ye of little faith?]

Paraphrase 30. And if God have made so rich and glorious a provision of attire for those short-liv'd flowers, then certainly for us (that have such instances of his providence) to doubt of Gods power, or will to pro­vide us sufficient rayment, is a piece of weaknesse, or want of faith, which will not be excused in us, God having promised that he doth and will care for us, which promise cannot be doubted of without infidelity.

31. Therefore [take no thought, saying, What shall we eat, or what shall we drink, or wherewithall shall we be cloathed?]

Paraphrase 31. Be not beforehand so troubled with apprehension of future wants of food and rayment.

[Page 34] 32. (For after all these things doe the Gentiles seeke) for your heavenly father knoweth that ye have need of all these things.]

Paraphrase 32. (The things that hea­then men are so sollicitious for; they that worship false Idol gods, or that acknowledge nothing of a divine providence,) For the Gospell tells us (not that we have no need of them, but) that God knows we have need of them, and will in his providence take care for our wants, help us to the necessaries of life in due time, as long as he affords us life.

33. But seek ye first the kingdome of God and his righteousnesse, and all these things shall be added unto you.

Paraphrase 33. But let your principall and first care be to approve your selves the obedient servants of God, performing all those things with all diligence and exactnesse, which are required to render you acceptable in his sight, and then for the necessaries of this life (though ye now, which follow me, have no way to lay in for your selves) I promise you, that they shall not be wanting to you I will take care they shall be brought in unto you.

34. Take therefore no thought for the morrow; for the morrow shall take thought for the things of it selfe; sufficient unto the day is the evil thereof.

Paraphrase 34. Be not therefore be­forehand importunely doubt­full, or sollicitous concerning your future subsistence, be not sollicitous for that to day, which may be soon enough cared for to morrow, only labour and pray for that which is sufficient for the present time; and when the future comes, then take care and pray for that, let that have the proportion of care and prayer, which is due to it, layd, or charged upon it, and let not the present have the charge, and burthen of the future also, having enough of its own trouble and turmoyle belonging to it; (Thus is this whole discourse directly designed by Christ to prohibit all anxiety for the future in a Christian, though not absolutely all care or provision for the present necessities of life, or the prudent managing of store and possessions, when God gives such; Every day, as it comes, requiring that duty from us, to preserve that life in our selves (and those that belong unto us) which God hath bestowed on us.)

Annotations on Chap. VI.

a Note: [...] V. 1. Take heed] [...]] with an accusative case, is [...], to watch, or observe carefully, saith Phavorinus; and may possibly here be so, there being no necessity, that the construction should run thus, [...], take heed that you doe not, but as probably [...], look to your almes, [...] not to doe it, or, that thou doe it not, &c. But yet because the phrases used in these books are not alwaies to be judged by the use in other Authors, and because Saint Matthew useth [ [...]] in all other places, a little diversly from the rest of the writers of the New Testament, those generally joyning unto it a Dative case, but Saint Matthew leaving it out, and understanding it, therefore 'tis possible it may be so here also; and so the reading will be neither [ [...] look to your almes] nor [ [...] look that you doe not,] but understanding [ [...]] look to your selves, that you doe not, &c. So when Saint Matthew reads [...], c. 16. 16. and 11. 12. take heed of the leaven, Saint Luke reads, [...], take heed to your selves of the leaven, [...] &c. As for the word [...], from whence our English word [Almes] is form'd, that is, any act of pity or mercy, especially of liberality to them which want, for which some copies read [...] righteousnesse, which as it is all one with [...], and in the translation of the Old Testament, used promiscuously for it (according to the notion of the Hebrew [...] forementioned, Note on c. 1. g.) so doth it signifie this Charity, to be an act of duty and righteousnesse required of all Jewes and Christians, and not to be omitted (by them which are able) without sin.

b Note: [...] Ib. Be seen] The word [ [...]] imports such a beholding or looking on, as is on a stage or Theatre, for men that act parts, or strive for masteries, whose re­ward consists only in the [...] and [...], v. 2. the applause, and praises, and approbation of the Spectators, which appears to be the meaning of the word here, by the concurrence of all the circumstances, 1. by the [...] reward, twice used immediately, v. 1, 3. By being thus lookt on, they have their reward, as in those spectacula or prizes 'tis wont to be, where the conquerour hath no other acquisition or [...], but the reputation of the victory, with a crown of leaves, of no kind of value, to expresse and testifie it. Then 2ly. [...] to this, I suppose, referrs the mention of the [...], v. 2▪ the sounding of the Trumpet before him, a solemnity with which the stage-players, and gladiators were brought into the Theatre, and by which the com­pany were call'd together, [...], they use the trumpet calling the multitudes with it, saith Phavorinus, and this use of it among the Jewes, to call the people together, is oft mentioned by Moses. [...] This might yet 3ly. be farther probable by the mention of [ [...]] (the very word that signifies those Actors or stage-players pri­marily, and is only by a figure brought to that signi­fication which now ordinarily belongs to the word hypocrites in English) but that this word in the New Testament is in ordinary use for hypocrites, as we now speak, and not for personators, or Actors. But then 4ly. these were wont to have their trumpet sound in the Marketplace, and places of concourse (which is the meaning of [...] here, [...] not sacred Assemblies, or Synagogues) and [...] in the streets, places where men are wont ordinarily to passe, [...] and where to meet, (as Hefychius renders [...] all one with [...]) where the sounding of the trumpet may most probably be a means of calling together all men, that dwell in that place or neighbourhood.

c Note: [...] V. 5. Standing] The word [ [...]] may possibly referre to that particular posture of standing, which was usuall in Prayer, as among the ancient Christians, so among the Jewes before them; whence it is that [...] statio, is reckon'd by them as one of the seven names of Prayer. So Manahem speaks of Abrahams standing, i. e. (saith he) praying before the Lord, and thence is the proverbiall speech of Rabbi Judah in Musarim, without [...] station, the world could not subsist. And besides the posture of standing might be more convenient for their turne of being more and farther seen by men. But the truth is, both the Greek [...], and the Hebrew belong promiscuously (not to standing only, but) to every or any posture of the body. So Mat. 16. 20. some of those that stand (i. e. that are) here, as [...] signifies esse, to be, or adesse, to be present; and so Jo. 12. 19. [...], the people that stood (i. e. [...] were present) (in like manner as [...] to sit is used for any posture, or without relation to any, no more than simply to abide, as Lu. 24. 49. [...] tarry in the city) and so in this very matter, Mar. 11. 25. [...], when you stand praying, that is, when you pray. So in Hesy­chius, [...] or [...], to stand, that is to be placed, situate, to be, yea and [...], he stood, that is, he sat, to take it quite off from the nota­tion of standing. So saith S. Chrysostome of the Sea, [...],p. 544. Cat. in Job, it stood as firmly, as if it were bound, which the Learned translator renders rightly, firmiter & in tuto situm est, it was placed firmly; and so the Latine, sto, as well as existo, is often used as a Verb substantive only, to sustein a Participle, without reference to any posture.

d Note: [...] Ib. Synagogues] That the word [...] signifies not what we call in English Synagogues (by them [Page 35] meaning places set apart for divine service) but any place of publick concourse, will be very probable in these places following; Besides the two in this place v. 2. & 5. (where 'tis joyned with [...] streets, and [...], Angles of the streets) see c. 10. 17. c. 23. 6, & 34. Mar. 12. 39. c. 13. 9. Lu. 8. 41. c. 11. 43. c. 12. 11. c. 20. 46. c. 21. 12. Acts 9. 2. c. 22. 19. c. 24. 12. c. 26. 11. Jam. 2. 2. and there­fore Munster's Hebrew of Matthew having [...] here is literally rendred [in frequentiis] to note, as the Hebrew doth primarily, any place where the people are met together: for though [...] signifie some special congregated assembly, and be therefore the word used by the Syriack for [...], the Church, c. 16. 18. yet [...] signifies every kind of meeting, either civill for Judicature, (Mat. 10. 17. & 23. 34. Lu. 12. 11. Acts 9. 2. James 2. 2. and in some other of those places, where this word [...] is to be rendred Consistory) or even for ordinary affaires of trading, &c. (as [...] and [...] are all one) and so it is most commodious to render it in this place. See Note on James 2. b.

e Note: [...] V. 7. Vaine repetitions] The Greek [ [...]] is lite­rally, to doe as Battus did, which what it is, is described by Suidas in these words, [...], Bat­tologie is multiplying of words (just agreeable to this verse which sets these words as Synonymous) [...], The word is taken from one Battus who made long hymnes, consisting of many lines, full of Tautologies. Whence Hesychius [...] (it should be [...], empty, idle, unseasonable dis­course. 'Tis sure enough that Christ spake not Greek in this Sermon, and so referr'd not to the name or style of Battus, but the Evangelist, or his Translator thus rendred his Syriack expression, by this proverbiall Greek word. Munster's Hebrew read is it [...] doe not multiply words, viz. above that which is fit and seasonable. The peculiar notation of this phrase in this place, will be best discerned by the practise of the Heathens, which is here referr'd to, [...], as the heathens doe] and that practise is best represented in their Tragedians, as in Aeschy­lus, who hath neere a hundred verses at a time, made of nothing but Tautologies, [...], and [...], and [...], in their crying unto their Gods. So 1 Kings 18. 27. the Idolatrous worshippers cried in the same words from morning till noone, O Baal heare us. And Acts 19. 34. for two houres space, The Great Diana of the Ephesians. Of this kind generally were their charmes and Incantations, and therefore Polybius calls the using of such repetitions, [...], to set upon their Gods to charme them. This those Hea­thens did to two ends, 1. to make their Gods heare them not knowing how farre off they might be, which Elias referres to, 1 Kings 18. 27. Cry aloud, for per­haps your God is asleep, &c. and they look not on it as an Irony, but follow his advice, v. 28. 2ly that they may understand and remember their petitions the better, both which Christ mentions here, v. 7, & 8. So that the things here forbidden in prayer (and espe­cially in private prayer, [...] and [...], in the closet, and in secret, v. 6.) are first [...], a cold unseasonable lengthning out of time with tautologies, when it is not any effect of zeale, 2ly. the care of ver­ball, not reall eloquence in prayers, for that will come under [...], much speaking. But still not all repe­tition, or length, or eloquence, for of all these we have approved examples in the Scripture, and they are each of use for the quickning & enflaming devotion, especi­ally in publick prayers. And even in Poetry it is obser­vable that what was unskilfully done by Battus, and so became ridiculous in him, being yet done dextrously by others, is a great ornament of verse, that of Re­petition.

f Note: [...] V. 11. Daily] the word [...] is capable of a double Origination, either from the word [...], the day approaching, whether that be the now-instant day, or else the morrow, that is (in the Scripture sense of the Hebrew [...]) the future, the remainder of our lives, how long, or how short soever. Thus in Pha­vorinus, [...] is explained by [...] approaching, or coming on, and [...] notes the future events, as opposed to [...] the present in Niceph. Basilac. [...]. If the word be derived from hence, then the [...] will denote as much as shall be suf­ficient, or proportionable for the future, or the re­mainder of our lives, which we pray that we may receive this day, that is, as S. Luke interprets it, [...], day by day. Another way there is of deducing this word, from [...], that which is agreeable for my being, or subsistence, or condition in the world, [...] saith Pha­vorinus, that which Solomon calls food convenient for him; and so in either sense (but the first is more accor­ding to analogie of Derivations) that which is sufficient, and agreeable for the remainder of our lives, the daily sustenance, and necessaries of our bodies, and especially of our soules.

g Note: [...] V. 13. Into temptation] [...] to enter into temptation] signifies to be so involved in straights or difficulties as that one cannot extricate himself, c. 26. 41. and proportionably here [...]] is to bring men, or suffer them to be brought into such an estate; Contrary to which is Gods promise, 1 Cor. 10. 13. of [ [...] ] giving away of escaping, or get­ting out, together with the temptation, and that is it which we here pray for, in assurance of Gods fidelity in performance.

h Note: [...] V. 16. Disfigure] What [...] here signifies will be somewhat uncertain, because in this very Chapter, v. 19. it is used again in a sense, which will hardly be accommodated to this place, howsoever we should render it. A probable way to hit upon the right in both places will be to consider the diversity of the matter, and accordingly to apply the word in the diverse signi­fications of it. In that other place 'tis cleer that it must signifie some kind of taking away, spoiling, or consu­ming (for that is proper to the Moth, and the [...], whatever that signifies) and so Hesychius renders it [...], either as that is feeding upon, [...], feeding, saith he, or as 'tis preying upon, snatching, carrying away, [...], and so [...] is used for any kind of consuming, whether by death or otherwise, as [...], that which is old is neer dying, Heb. 8. 13. and in the Psalme, Before I goe hence and be no more seen, or, be taken away; and so [...] the state of the soule sepa­rate from the body, or, the state of Death, is express'd by [...], as a word of the same origination and notion with it, one being deduced from the privative particle, and [...], video, to see, and the other from the same particle, and [...], appareo, to appear, and so both signifie Death, the vanishing of the soule into soft avre, as the Atheist (which beleiv'd no future life) calls death, Wisd. 2. 3. or in the Christians notion the de­parture from the body. And thus the word is used not only for totall destruction, but for being lost, or out of the way for a while. So saith Thomas Magister, [...], not that they are destroyed or gone, but that they disappeare for one day. But this notion of the word cannot at all belong to this place, where the Hypocriticall fasters, that desire their devotions should [...] be seen and commended by men, are said to be [...] of a sad countenance, and [...] which is not surely by any outward applications to [Page 36] consume, or destroy, or spoil their faces, but denotes only so much as shall make good the opposition betwixt them, and those immediately after mentioned, which anointed their heads, and washed their faces (which sig­nifies an absence of all mourning at least) The most then that the matter of the place will direct us to, to­ward this enquiry, will be only this, That this [...], as it is elegantly joyned with [ [...], being discern'd to fast] being used as a means to make others beleive that they are in a condition of sadnesse and fasting, and of sadnesse, as that may be an evidence, and reporter of their fasting so it may possibly signifie only Negatively, they doe not anoint, and set out themselves, as men ordinarily doe, when no sad occasion forbids it: and that this is it, and no more but this, one probability the Context affords, for that which is v. 17. prescribed, as the way of avoiding that Hypocritical pra­ctise, is, to anoint the head, and wash the face, which makes it probable, that their Hypocrisie consisted in not doing so, or neglecting to doe so. But beyond this per­haps it may denote something Positive. And to this purpose first it may be observed, that Hesychius renders it [...], to hide, or cover. So 'tis known that that of hiding, or veiling, or covering the face, was customary among the Jews, and hath been so among other nations in time of mourning, and so still among us the use of hoods in close mourning is observed and veiles are generally the garments of mourners. Thus not on­ly in Horace‘Rufus tecto capite, ut si Filius immaturus obisset,’ he covered his head, as if his son were come to an un­timely death; but particularly in the Scripture, The King covered his face, and cryed, &c. the description of David's lamentation for Absalom, 2 Sam. 19. 4. and so Haman, Est. 6. 12. mourning, and having his head covered. So Ezech. 24. 7. make no mourning, cover not thy lips, and so v. 22. and so Mich. 3. 7. it being the custome of mourners, caput, faciem, os, labra tegere, to cover the head, the face, the mouth, and the lips. And then why may not this be the meaning of [ [...] ] here? which literally signifies, to hide or co­ver, so that it doe not appear. So saith Phavorinus [ [...]] is not only [...], totally perished, but also [...], when a thing is hidden and appears not, and [...], to make invisible, and so 'twill be proper to affirm, by its contrariety to [...], to make manifest. And this may seem to be a proper, and first notion of the word, which comes to signifie other things by deduction from this. And this will be very proper to the turn, by hiding, or covering, or veiling the face, to signifie mourning, or sadnesse, or humiliation, and by that to publish their fasting, which they should keep secret. Another second notion of the word [...] is ordinarily pretended for disfiguring, or discolouring their faces, for [...], palenesse, but this, as it will hardly be exem­plified either in Sacred, or profane Writers (nay on the contrary 'tis used for painting to advantage, that is, beautifying, inStoae. p. 445. Nicostratus, [...] ) so will it not be found that the Jew­ish hypocrites used any such arts either in time of mourn­ing or fasting; Neither is it easily defined or explained what particular way of disfiguring, or discolouring, or causing pallidnesse it is which is meant by it. The most that I can discern toward this sence, is this, There is a disease which is called [...], defined by Phavo­rinus to be [...], a disease that fetcheth off the hair from the head and beard, makes it very thin, a scurf that grows upon the head or face, so called from [...] a Fox, because as the urine of a Fox [...], makes the place where it falls fruitlesse the grasse will not grow after it; so this deals with the head or face: Now the counte­nance which is thus affected, is usually called [...], as being so dismally discoloured by it, as the ground is, when by the urine of the Fox it hath lost its verdure, and is dried up. And to that I suppose be­longs the place in Hesychius, though corrupt in the or­dinary copies, where to [...] and [...], he addes▪ [...], some say it signifies one of a macerated, discoloured, or (as [...] is rendred by [...]) of a dark countenance. And then this agrees with Phavorinus's notion of [...], [...] which is here used in the same sence, [...], one that hath such a dark, discoloured, macera­ted countenance. And so that may possibly be concei­ved the meaning of [...], to macerate & discolour their countenances: (So the Lexicon Graeco­Latinum, [...] extermino, disperdo, deformo, depravo, not only to destroy, but to deform and deprave. So An­ticchus Hom. LV saith of Envy, [...], it causeth a pale countenance; SoDe vit. Contemp. l. 2. c. 4. Prosper seems to render the phrase here, Jejunant, saith he, ut vultus sui pallorem perniciosis laudibus vendant, they fast that they may sell the palenesse of their countenance for hurt­full praises, [...], that they may by their looks be taken for austere ascetick persons, men that fast very often, having thus macerated themselves with that exercise. And then proportionably with that, [...] in the beginning of the verse must be more then sad: Hesychius renders it [...] and [...], of a fierce, and horrid, ghastly countenance, such as men have when they are well nigh starved. But passing by this, there is yet a third rendring of the phrase, which seems more com­modious to the place, by interpreting [...] the looks, and not the faces, and then it may fitly be rendred, they spoil their looks, endeavour to look as ill as they can; And for this, it is to be observed that foul or sordid ap­parel will contribute much toward it: So in Eust athius onEdit. Bas. p. 261. l. 10. Odyss. [...]. The body care­fully wash'd becomes fairer, and so also by putting on white clothes; as on the other side sordidnesse and ill­tatterd clothes ( [...], it should be read in Hesychius) darken a bright coun­tenance: where the word is used of that illnesse of looks which sordid clothes do cause. To this I may yet further adde, that [...] which Hab. 1. 5. is rendred [...], signifies such a confusion of countenance, as attends astonishment or vehement trouble; (See Note on Acts 13. k.) and so may here in that sence be fitly joyn'd with [...] forming, and putting on such a sad, troubled, confounded, countenance, which cannot but be taken notice of by any. But this still not by any outward meanes of discolouring it, but by an affected sadnesse or change of looks, or by foul and sordid gar­ments, and the like.

i Note: [...] V. 9. Anoint] The interdict of Unction and Lotion a­mong the Jews, belongs only to dayes of mourning and humiliation. Thus the Mischna Cod. Joma c. 7. §. 1. On the day of Expiation, that great day of humbling the soul, [...] they are interdicted meat and drink, and washing and anointing, and so in like manner, [...] the companying of husband and wife, to which agrees that of S. Paul, 1 Cor. 7. 5. that the husband and wife are not to deprive one another, but for a season upon con­sent, that they may [...], be at leisure for fasting and prayer, (and accordingly▪ the Greek and Latine Church have made Canons to that purpose. See Balsamon ad Can. 3. Dionys. Alex. and Gratiun. Decret. par. 2. causâ 33. quaest. 4.) by which it appears that this Anointing and Washing are not festival rites, but usual at all times, save only of fa­sting. So Dan. 10. 3. describing his fast [neither did I anoint my self at all] is joyned to his [I eat no plea­sant bread, neither came any flesh or wine into my mouth] [Page 37] and so of David, 2 Sam. 12. 2 [...]. when he made an end of mourning for the child, 'tis said, he arose from the [...]arth, and washed, and anointed himself, and eat bread, to signifie that the omission of those was a ceremony of his mourning, & fasting, and so 2 Sam. 14. 2. the widow of Tekoa, that is to feign her self a mourner, is bid to put on mourning apparel, and not anoint her self with oyle. By this and many other testimonies appeareth the daily use of Anointing, and Washing, and not that they were used onely on festival dayes, though then they were u­sed most liberally, (see Note on c. 26. c.) And conse­quently that which Christ here commands under the phrase [anoint, and wash] is no more then this, that in those private fasts of theirs, they should appear in their ordinary guise, and not seem to men to fast, (not that they should appear to feast at that time.)

k Note: [...] V. 19. Rust] The word [...] is directly Greek, for the Hebrew [...], from [...] consumpsit, comedit, to consume or eat, for which the Septuagint read [...] Deut. 28. Hence is the noun used for the locusts, or whatsoever it is that strikes and devoures the corn, Joel 1. 4. 1 Kin. 8. 27. Psal. 77. 57. and is rendred [...], and [...], and [...], and in Latine, rubigo, rust, not that which Iron is subject to, but that which spoils corn, and is called smutte among us. And so this will be a proper sense for the word [...] here, yet so that in a greater latitude it may belong to all other vermine, which devour corn in the barn or garner, yea and the Caterpillars that eat up plants, and all other fruits also. And then all the three sorts of earthly riches, which hu­mane providence is wont to store up, are here noted, 1. Garments, 2. Corn and fruits of the earth, and 3. Gold, and Silver, and Jewels, all subject to these three sorts of such great uncertainties, as make them unfit to be kept or treasur'd up, only fit for the present use of themselves and others; the poor mans stomach, or back, or purse, being the safest store-house, wherein we can lay them up, and that by Malachy called Gods store-house; and our liberality to them, the laying up our riches, or treasures in heaven, here v. 20. 'Tis true the word [rust] doth seem to referre to Metals, which are subject to it, and if we took it in that sense, it would be agree­able to the sound of [...], Laying up treasures, forbidden at the beginning of the verse, Gar­ments and Metals, being the chief treasures, and so reckon'd Jam. 5. 3. where after [...], and [...], and [...], garments, gold and silver, followes [...], treasure up. So Achan of the treasure of Jericho, pur­loin'd (to adde to his own treasure) a wedge of Gold, and a Babylonish garment; and agreeably to this, the usual presents that subjects gave to their Kings, and the [...] which great personages gave to their guests as [...]esseras amicitiae & hospitalitatis, tokens of friendship and hospitality, at their departing, were either apparell or metals. So Naaman, 2 Kings 5. offer'd Elizeus, talents of Gold, and changes of rayment. And Alci­nous and other Phaeacian Princes gave toHomer O­dyss. 440. Vlysses, at his departure, each a talent of Gold, and a rich vest­ment,

[...],
and—
Odyss v. 130.
[...],
[...],
and—
Odyss v. 217.
[...]
[...].

and so in Isocr. ad Nicoc. in the beginning. And for garments and cloaths it was wont to be a great treasure in this Kingdome, till the vanity of changing fashions made, it otherwise. So in Records and antient Wills among us, the bequeathing of garments took up a great part. And accordingly the offices about the Wardrobe were of eminence in the Kings court, as those other about the Treasury or Exchequer also. Notwithstanding all this, the former sense of [rust] (as it belongs to corn, and fruits of the earth, and the many accidents that those are subject to) seems to be the thing here most pertinent and proper. For first the notion of [...] in the Bible belongs only to this rubigo, not aerugo; and so secondly, the notion of [...] to treasure up, and [...] treasures, here doth not referre to the pre­tiousnesse of commodities (though the fruits of the earth also be called [...] pretious, Jam. 5. 7.) but to the sollicitude, or [...] in making provision for the time to come, which is the literal notation of [...], laying up for to morrow, and the par­ticular thing here look'd to in Christs prohibition; and thirdly, the fear of rust to their Gold and Silver would not be very considerable, in respect of the damage, nor consequently so great an argument to deterre them from hoarding it, as rust to their corn would be, and theeves to their money; fourthly, the rust of their money is ra­ther threatned as a witnesse against them to condemn them (as coveting the possession, but not making use of it, in liberality to them that want it) Jam. 5. 3. then for marring their metall; and lastly, the word there used by S. James for the rust of their money, is [...], not [...].

l Note: [...] V. 22. Single] [...] simplicity in the new Te­stament, generally signifies liberality, Rom. 12. 8. 2. Cor. 8. 2. c. 9. 11, and 13. as [...] also, Acts 2. 46. (by the same analogie, that [...] perfect, Mat. 5. 48. is all one with [...] Luke 6. 36. from the latitude of the HebrewSee note or Mat. 5. 45. [...]: for that [...] and [...] are Sy­nonymous, appears by Hesychius, who renders it [...], pure▪ and perfect) so in Phavorinus not only [...] single is rendred [...] free or libe­rall, but [...] liberality, back again rendred [...], or [...], a liberal bestowing of money, or giving of wealth, or the virtue of the mind, consisting in a discreet laying out of what a man hath, upon good and proper objects; clearing this matter, that [...] signifies liberality. Then for the applying this Epithet to the eye here, 'Tis 1. that the similitude may go on in the [...] or second part of it; 2. because the Eye is that part of the body, which hath most to doe with wealth, as appears by Eccl. 5. 11. What good is there to the owners of riches, save the beholding them with their eyes? and therefore Covetousnesse is call'd the lust of the eye, 1 Joh. 2. 16. 3. because the phrase is most agreeable to the dialect of Scripture, [...] Deut. 5. 9. Prov. 23. 6. and 28. 22. Ecclus. 14. 8, 9, 10. wherein [...] the evil eye signifies Envie, as that is the contrary to all liberall disposition, in the sense, wherein [...] in Ari­stophanes, he who hath little of envie in his hand, and [...] he that hath no envy, so frequent a title of Gods in Damascen (the Father of the Greek school) signi­fies bounty and liberality. And accordingly in Thee­phylact on 2 Cor. 8. 2. [...], It signifies a mind void of envy or parsimony, apt to communicate. And in that sense, I suppose, [...] is taken c. 7. 11. for niggardly, covetous, or illiberal, the contrary to [...] liberal here, in the notion, where­in [...] evil is used in Hebrew, when 'tis set opposite to [...] and [...] the righteous and merciful, and is pro­verbially said to say, That which is thine is mine, and that which is mine is mine own. So on the contrary, [...], the good eye, is by us rendred bountiful, and by the Greek [...], pitying the poor, Prov. 22. 9. and so [...] good, Matth. 20. 15. If this sense be embraced, then these two verses will perfectly connect with antecedents, and consequents all to the same mat­ter of liberality, otherwise they will cause a direct chasme, or hiatus in the Context.

m Note: [...] V. 24. Hold to] [...] here used, is by Phavo­rinus rendred [...] to help, and so by Hesy­chius; and [...], who also addes [...] to care for. The former of these notions may be accommodated to this place of a Servant toward a [Page 38] Master whose office is to assist his Master in all his busi­nesse, and accordingly it is applied to servants, 1 Tim. 6. 2. [...], let them serve them, assisting them in well doing: but being set opposite to despising, perhaps that of caring for may be the fitter notion of it.

n Note: [...] V. 27. One Cubit unto his stature] [...] signifies [...], and [...], the quantity or stature of the body, and again the habit of body, and consequent to that, the verdure of age and beauty, as when [...], in Heraclitus, [...]. signifies to de­stroy their beauty or youthfull colour, but especially stature, as in Niceph. Basilac. [...]. p. 167. [...], of a stature reaching to the clouds. So [...] tall being spoken of Pyrrhus, p. 310. [...], of Nestor, p. 307. [...], foursquare, as broad as high, of Diomedes, p. 307. [...], a proportionable stature in Is. Porphyrogen. p. 206. And so also doth it ordinarily signifie age (and so doth [...] Kaumto which the Syriack here uses, statura, item annus aetatis, stature, as also the year of ones age, saith Ferrarius) and may possibly doe so here, 1. because the Dehortation, which this is brought to enforce, was particularly that concerning Sollici­tude for the life, and to that this will be very proper, of our not being able to adde, by all our sollicitude, the least proportion to our age, to enlarge the period of life [...], one cubit, that is, one smallest measure or proportion, beyond what God hath set us. 2ly. it will be observable, that one cubit being here set down as a very small measure, (So as in Mimnermus [ [...] for a time proportionable to a Cubit] signifies a very short space such as leaves and the most transitorie fraile things enjoy;Stobaeus p. 158. and accordingly here the Hebrew readeth [even one cubit] would yet be a very great proportion, being applied to the stature of the body. Nay such as are come to their full growth (as the farre greatest part of Christs auditors were) could not thus hope to adde one thousandth part of a cubic to their stature, but on the other side a Cubit will seeme but a small part to the many yeares of a long life, and he that is of the fullest growth, may yet hope to enlarge the period of his life, and to that generally mens sol­licitude is applied, by diet, Physick &c. to acquire long life, not to encrease their stature. 3ly. The word [...] cubit is ordinarily a measure of the longitude of any space, [...] Jo. 21. 8. Jos. 3. 4. and so saithin ll. 2. Eustathius, [...]. and generally the same is said of other measures of the ground, &c. and par­ticularly of a Race (to which mans life is compared, Job. 9. 25 and 2 Tim. 4. 7.) in the Scholiast on Pindar, [...]. 13. [...], saith he, [...], &c. The race, as it signifies, the place wherein they run, was the space of 300. cubits, and so in Mimnermus [...] even now cited proportionable to that of David, Thou hast made my dayes as it were a spanne long, a measure much lesse then a cubit, applied to our dayes, or space of life.

o Note: [...] V. 28. Toyle] The word [...] doth properly be­long to husbandry-labour, plowing, sowing, &c. So 2 Tim. 2. 6. [...], the husbandman labou­ring, and Joh. 4. 38. [...], to reap what you have not labour'd, that is, ploughed, and sowed, &c. and so here of Flax, which is first sowed, and pluck'd &c. before it comes to spinning.

p Note: [...] V. 30. Grasse] [...] signifies any thing that growes in the field, or garden; here the Genericall word is restrain'd by the Context, and reserring to the lilies of the field v. 28. doth signifie a flower (see Note on c. 7. e.) one day glorious and beautifull in the field, and the next day, or soon after, cut down, and used for the heating of ovens, or fornaces.

CHAP. VII.

1. JUdge not that ye be not judged.]

Paraphrase 1. The sin of judging is very rise among the Jewes (see note on Rom. 2. 2.) against this therefore you are to be forewarned. Observe not other mens words or actions severely, or without mercy, lest you suffer the same from others which you doe to them, and will be most unwilling to suffer from them, nay feel the like severity from God when he comes to judgement, Jam. 2. 12.

2. For with what judgement ye judge, ye shall be judged: and] with what measure ye mete, it shall be measured to you again.

Paraphrase 2. For you have reason to expect to be dealt with, both by God and man, as you your selves deal with others in this particular; and this generally is so observable, that it is become a proverb among you, (see note on c. 10. h.) that with &c.

3. And why beholdest thou thesmall thin shiver of wood, note a more that is in thy brothers eye, but con­siderest not the beam that is in thine own eye?]

Paraphrase 3. How strange a thing is it, that thou should'st look so severely on the light faults of others, who hast for the most part so much vaster crimes, particularly this of judging others, to be censur'd and reform'd in thy self? this makes thy censuring others very unreasonable in thee.

4. Or how wilt thou say to thy brother, Let me pull out the more out of thine eye, and behold a beame is in thine owne eye?

Paraphrase 4. Which way in reason shalt thou ever be fit so much as to reprehend, or direct another to amend any the least fault, much lesse to judge him, when thou art thus guilty of greater faults thy self? Thy continuing still guilty of such greater sins (such is this of judging others) argues either no need of having his lesser faults reformed, or thy no skill to assist him therein.

5. Thou hypocrite, first cast out the beame out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brothers eye.]

Paraphrase 5. The beginning with other men, judging of them and neglecting the reforming of thy self, is a piece of hypocrisie, Take care to reform thy self first, then wilt thou be better able to work a reformation of any even the smallest sin in another.

6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they note b trample them under their feet, and turn again and rent you.]

Paraphrase 6. And for this matter of reprehending others, (all holy advices and admonitions out of Gods word) because they are a very pretious deed of charity, (and so in like manner, for all other holy things, the word, and prayer, and the use of the sacraments, &c. by way of analogie with that of reprehension, here particularly spoken of, v. 4.) take care they be not cast away upon those that are incorrigible, and will but return the reproaches, and contempt for them, as swine tread under feet the most precious jewels, that are offer'd them, and as dogs often tear them, that give them what is most precious.

7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.]

Paraphrase 7. And that your selves may be blamelesse, free from the greater, and lesser guilts, (and so for all other things you want) apply your selves to God in prayer, and that will be a means of obtaining it, Lu. 11. 9. 13. Ja. 5. 6.

[Page 39] 8. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]

Paraphrase 8. For prayer, if joyned with constancy, and impor­tunity, never misseth to obtain that which is most for his benefit to receive, and therefore shall not fail to obtain grace.

9. Or what man is there of you, whom if his son aske bread, note c will be give him a stone?

10 Or if he aske a fish will he give him a serpent?]

Paraphrase 9, 10. Any father will give his sonne which asks him profitable things, those things, for which he asks, at least will give him other things as good or better, but by no means worse or hurtfull (nay if he ask such, he will not give them.)

11. If ye then beingenvious niggardly; see note on c. 6. l. evil, know how to give good gifts unto your children, how much more shall your father which is in heaven, give good things to them that ask him?

Paraphrase 11. If you therefore which are not alwaies willing to give, and doe not alwaies know what is good for your children, doe yet not make such ill returns to your childrens requests, as to give them serpents for fishes, how much more shall God be sure to give you those things that are best for you? (though not alwaies in kind what you ask for, because that is not alwaies such, yet) grace which is alwaies so.

12. Therefore all things whatsoever you would that men should doe to you, doe ye even so to them: for this is the law and the prophets.]

Paraphrase 12. Another branch of prime Christian duty required of you is this, that whatsoever you would esteeme reasonable that other men should doe to you, if you were in their, and they in your condition, the same you must now think your selves obliged to doe to them, for this equity is taught you by your own law, and Scriptures in force among the Jewes: see note on Mat. 5. g.

13. Enter ye in at the straight gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which goe in thereat.]

Paraphrase 13. Let all your care be to set your selves upon the Christian course, be it never so strict (for 'tis easie to enter on a vicious course, and go through with it, and there are mul­titudes good store, which passe that way to eternall destruction, and damnation)

14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.]

Paraphrase 14. And there will be all need of your care, because the entrance, and whole course of a Christians life is made up of perfect strictnesse, in opposition to the loosnesse of the world, and that makes so few to choose it.

15. Beware of false prophets which come to you in sheeps cloathing, but in­wardly they are ravening wolves.]

Paraphrase 15. Take heed of false teachers, that, when they come to infuse their doctrines into you, weare sheep-skins, as the prophets oft used to doe, thereby pretending the greatest innocency and meeknesse that can be, but design and intend the direct contrary, devouring and rapacity. See Acts 20. 29.

16. Ye shall know them by their fruits:] Doe men gather grapes of thornes or figs of thistles?

Paraphrase 16. Ye shall certainly know them and discern them, if you take notice of and weigh the doctrines which, when they have gotten some authority with you, they will presently endeavour to infuse into you. They that make no other use of their being counted prophets, but to infuse higher degrees of all kind of piety and charity into you, ye may resolve they are sent from God, for the Devil would never help men to credit and reputation in the world, who should make use of it only to the advancement of piety. But if their design be to infuse into their followers any seeds of impiety, injustice, uncleannesse, uncharitablenesse, sedition, rebellion, &c. Let their pretences, and behaviour be never so fair, be sure they are false prophets.

17. Even so every good tree bringeth forth good fruit, but a corrupt tree brin­geth forth evil fruit.

18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

19. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire.

20. Wherefore by their fruits ye shall know them.

21. Not every one that saith unto me, Lord, Lord,] shall enter into the king­dome of heaven, but he that doth the will of my father which is in heaven.

Paraphrase 21. And though in words they take upon them to be the only servants, sons, and saints of God, as hereticks and schismaticks ordinarily doe, yet these words of theirs and their confident calling on God, are not such fruits, by which you can judge well of them, for 'tis not every one which beleiveth on me, which acknowledgeth me, which looketh for salvation from me, that.

22. Many will say to me [in that day, Lord, Lord, have we not prophesiedby, [...] in thy name? and in thy name have cast out Devils? and in thy name, done many wonderful workes?]

Paraphrase 22. At the day of judge­ment, Lord we are the men which thou by thy power hast enabled to foretell things to come, and by the same, to exorcise Devils, and doe all kind of miracles.

23. And then will I professe unto them, [ note d I never knew you;] depart from me, ye that work iniquity.

Paraphrase 23. saying, I never knew you.

24. Therefore whosoever [heareth these sayings of mine and doth them, I will liken him to a wise man, which built his house upon a rock,]

Paraphrase 24. Beleiveth and enter­taineth all these commands here contained in this Sermon, (beginning c. 5. 1.) and practiseth them, he is like a prudent builder, that laid the foundation of his house upon a rock (see note on c. 10. b.)

25. And the rain descended, and [the note e floods] came, and the winds blew, and beat upon that house and it fell not: for it was founded upon a rock.

Paraphrase 25. Land-floods that pro­ceeded from that sudden rain.

26. And every one that heareth these sayings of mine, and doth them not, [shall be likened] unto a foolish man, which built his house upon the sand.

Paraphrase 26. Shall be like, and by all men known and reputed to be like.

27. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and great was the fall of it.

28. And it came to passe when Jesus had ended these sayings, the people were astonished at his doctrine.

29. For he taught them, as one having authority, and not as the Scribes.]

Paraphrase 29. For all this Sermon of his, whether spoken continuedly, or with pauses between, was delivered by him as by one which had extraordinary power and mission, prophetick at least, which since Ezras time had been intermitted (as the Jewes confesse) and not as the Doctors of Law among the Jewes.

Annotations on S. MATTHEW, Chap. VII.

a Note: [...] V. 3. Mote] What [...] here signifies, will appear by two waies of judging, first by the judgment of the Greek Grammarians. Hesychius renders [...], thin, drie pieces of wood, and then taking it in that notion of a thin piece of wood, the least splinter or shiver imaginable, of very little, yet of some length, 'twill be here very fitly used, and set opposite to the [...], the beame, the biggest and longest piece of wood, which is used. The second way is by comparing the next verse (which is the varying the phrase a little) with a Pro­verbial speech among the Jewes, in and before Christs time (set down afterward with some variation in the Talmud, thus) They which say to others [...] take out the small piece of wood out of thy teeth, are answer'd [...] take out the beame out of thine eyes. To check the importunity of those, who are alwayes censuring and condemning o­thers for small matters, reprehending for trifles, when they are themselves guilty of those things, which are much more to be reprehended.

b Note: [...] V. 6. They trample] There is in these words ob­servable an [...], a going back, speak­ing first to the second of the two things proposed, and then after to the first. As it is very frequent with the Prophets in the Old Testament, and not seldome used in the Writers of the New. So Mat. 12. 22. the blind and the dumb both spake and saw, that is, the blind saw, and the dumb spake; and c. 18. Christ having menti­on'd the three degrees of Admonition, by one alone, by two or three, and by the Rulers in the presence of the assembly, v. 15, 16, 17. he then resumes to speak somewhat farther of each of these, and begins first with the last, what, in case of such refractarinesse, the Rulers of the Church are to doe, Verily I say unto you, What­soever ye shall bind on earth, &c. v. 18. And then v. 19. (in reference to the second thing mention'd, the admonition in the presence of one or two v. 16.) Again, Verily I say unto you, that if two of you shall agree up­on the earth, &c. it shall be done unto them of my Fa­ther; From which, before he proceeds back again in the first place to the first, of the private admonition, Peter asks a question, which introduces the discourse, which was proper to have been deliver'd on that subject. So c. 23. 16. Christ having mention'd swearing by the Temple first, and then by the Altar v. 18. he after re­fuming them both again, v. 20. begins first with that of the Altar, and then that of the Temple, after it. So in that c. 23. 25. having mention'd first the outside of the cup and platter, and then the inside v. 26. he returns first to the cleansing of the inside, then the outside of it. So Rom. 212. S. Paul having affirm'd two things, the first of the Gentiles that had not the Law, that they should perish without it, the second of the Jews that had the Law, that they should be judged by it, he v. 13. speaks first of the second, for the hearers of the Law, &c. and then v. 14. of the first, For when the Nations, &c. So Rom. 14. having set down two heads of discourse, that the strong should not set at nought the weak, Nor se­condly, the weak judge, or condemn the strong, v. 3. he resumes the latter first v. 4. who art thou that judgest, and then v. 10. returns to the former, and thou why dost thou set at nought thy brother? So 1 Cor. 6. 11. After the general of washing, which contains the two subse­quent, sanctifying and justifying, the mention of our Lord Jesus Christ, which is first named, belongs to the latter, that of Justification, and the Spirit of our God, to the former, that of Sanctifying. So 2 Cor. 2. 15. Ha­ving mention'd the [...] first, them that are saved, and then [...] them that perish, he goes back v. 16. first to the latter, to those a savour of death unto death, & then to the former, to those a savour of life unto life. So Philem. 5. hearing of thy love, and faith, which thou hast toward the Lord Jesus, and toward all Saints, 'tis apparent, that the Saints are the object of the Love, and the Lord Jesus of the Faith. So Heb. 5. where in the four first verses there are three things propounded of an high-Priest, 1. that he offer for sin, 2. be compassio­nate to sinners, and to that end be himself infirm, and offer for himself, as well as the people, 3. that he be called to this office by God himself. To these three, all applied to Christ, the Apostle speaks particularly, and to the last first, So likewise Christ glorified not himself to be an high-Priest, &c. v. 5. 6. Then to the second v. 7, & 8. who in the daies of his flesh offer'd up prayers, &c. and then to the first last, v. 9. being made perfect he became the author of eternal salvation, &c. So Heb. 9. 1. having named two things, the ordinances of wor­ship, and the worldly sanctuary, he dilates first on the last of them, v. 2, 3, 4, 5. For there was a tabernacle made, &c. and then after comes back to the former, v. 6. Now when these things were thus ordain'd, the Priest went alwayes, &c. So Heb. 10. 33. having mention'd two acts of suffering in them, the first personal in them­selves by reproaches and afflictions, the second by way of sympathy with the Apostles, in the next verse he re­sumes both, but first the latter, for ye had compassion on me in my bands, and then the former, took joyfully the spoiling of your goods. So 2 Pet. 3. where the Athe­ists objection consists of two parts, 1. that God hath not made good his promise concerning his coming v. 4. 2ly, as a proof of that, that there had been no sensible mutation since the beginning of the world, in the latter part of the verse; The Apostle makes answer first to the latter, v. 5, 6, 7. and then comes back, and satisfies the former also, v. 8. &c. And, to instance no more, two examples of this there are most clearly here in this place; The first in the sixt and seventh verses, for having mention'd two things, v. 5. pulling out the beam in thine own eye, that is, reforming a mans own sins; secondly, casting out the mote out of thy brothers eye, that is, reprehending faults in other men, he speaks first to the latter of these, the matter of reprehension, v. 6. and then v. 7. returns to the former, the means that must be used for the reforming our selves, prayer for grace, which shall so surely bring it. The second here in the sixt verse, where having mention'd the Dogs and the Swine, he first speaks of the Swine, and after of the Dogs; for certainly the treading belongs to the Swine, and the rending to the Dogs; for the Swine doe not use to turn, and rend, but the Dogs doe; (and therefore Munster's Hebrew reads it [...] and the Dogs returning, &c.) and Dogs doe not tread under their feet what is cast to them, as Swine doe. These are both proverbially spoken, to expresse, how sure good charitable reprehensions are, to be cast away upon in­corrigible sinners, according to that of the Satyrist,

—vitia ultima fictos
Contemnunt Scauros, & castigata remordent.

Enormous vices, if they be chastised, or reprehended, will contemn and bite again.

c Note: [...] V. 9. Will he give] [...], is here no more then will he give? The Greek [...] being oft all one with the Hebrew [...] nunquid? as in the1 [...]. Sanhed. sect. 10. Gemara [...], nunquid scriptum est? is it written?

d Note: [...] V. 23. [...] here and in some other places, hath a pe­culiar notion, neerer an Expletive then a Causall, and is best rendred by the Latine scilicet, the English Thus, or the like, as a form only of introducing the speech that comes after, He shall say unto them, what shall he say? Why, or thus he shall say, I know you not, &c. So c. 10. 7. and so c. 26. 72. He denied with an oath, [...], which will be best rendred, saying I know him not, so v. 74, 75. In all which places, if it shall be rendred that, the words will not be coherent, but if it be rendred saying, or else quite omitted, as an Exple­tive, and not rendred at all, the sense will be perspicuous. Thus I conceive is [...] to be taken Rom. 3. 8. [...], [Page 41] &c. and why should we not say (as they say we doe) to wit, Let us doe evil, &c.

e Note: [...] V. 25. The floods] The word [...] doth not pe­culiarly signifie rivers, that is, streams or chanels, either beginning from springs, or proceeding from the sea, but is a general word, of which, as those rivers are one spe­cies, so are land-floods, or torrents, that arise from any tempestuous, suddain rain, another, and the latter of these is here meant, being joyn'd to the descending of the rain, and accompanied with the blowing of the winds. Thus in Homer, [...]. [...].’ As when the torrent rivers running down from the mountains—Where saith Eustathius, the word [...] is a Generical word, [...], Specificall, [...] being of two sorts, 1. [...], a continual river that flowes from a spring, and 2. [...] that comes in a torrent from a tempestuous rain ( [...], rain water there in Homer) and therefore he concludes [...], The word [...] hath the adjective [...], added to it, the specifical word to the generical, as if to [...] the word [...] were added. And so as [...] is sometimes taken peculiarly for a bull, though it be a more general comprehensive word, and signifie an oxe also, so doth [...] here signifie a land-flood or torrent; though in its own amplitude it sig­nifie a river also, just as [...] the genercal word for grasse and flowers, &c. is yet by the context restrained to signifie flowers peculiarly, c. 6. 30.

CHAP. VIII.

1. WHen he was come down from the mountain, great multitudes followed him.]

Paraphrase 1. After the finishing of this Sermon of his, there was great resort unto him, not only for his doctrine, but his miracles of cures, &c.

2. And behold there came a leper and [fell down before him. note a worshipped him, saying, Lord if thou wilt, thou canst make me clean.]

Paraphrase 2. Fell down and besought him that he would please to make use of his power, whereby he was confident that he was able to cure his leprosie.

3. And Jesus put forth his hand and touched him, saying, I will, be thou clean. And immediately [his leprosie was cleansed.]

Paraphrase 3. He was cleansed or cured from his leprosie.

4. And Jesus saith unto him, [ note b See thou tell no man, but goe thy way, note c shew thy self to the Priest, and offer the gift that Moses commanded, note d for a testimony unto them.]

Paraphrase 4. Be sure thou divulge not this to others, but accord­ing to the Law shew thy self to the Priest, and offer the offering required of all such, as are thus cleansed from leprosie; This Jesus said to him on design, that it might by this means be a testimony to assure them, 1. that he was the Messias, 2. that he was God, 3. that he opposed not the law given by Moses.

5. And when Jesus was entred into Capernaum, there came unto him a [Centu­rion,] beseeching him,

Paraphrase 5. A captain or comman­der of an hundred souldlers.

6. And saying, Lord, my servant lyeth at home sick of the palsie, grievously note e affected, punished. tor­mented.

7. And Jesus saith unto him, I will come and heal him.

8. The Centurion answer'd and said, Lord, I am not worthy that thou shouldst come under my roof [but speak the word only, and my servant shall be healed.]

Paraphrase 8. But of this I am assu­red, that one word of thine will as easily cure him, as if thou shouldst thy self come personally.

9. For I am a man under authority, having souldiers under me. And I say to this man, Goe, and he goeth, and to another, Come, and he cometh, and to my servant, Doe this, and he doeth it.]

Paraphrase 9. For I am a man, who though I am under other mens authority, that of the chief Commander, and of the Emperour, yet have under me souldiers for my military commands, and servants for my do­mestick, and whatsoever I command them, is done by them as surely, as if I did it my self, how much more canst thou with thy word command health (who art the word, which healeth all things, Wisd. 16. 12.) without troubling thy self to come down to my house?

10. When Jesus heard it, [he marvelled and said to them that followed, Verily I say unto you I have not found so great note f faith, no not in Israel.]

Paraphrase 10. At this saying of the Centurions, Jesus express'd much wonderment, and calling to his disciples, said with some earnestnesse, of asseveration, I have not found any Jew so fully per­swaded of my power, or that behaves himself so much like a beleiver, as this Gentile.

11. And I say unto you, that many shall come from the east and west, and shall note g sit down with Abraham, and Isaac, and Jacob in the kingdome of heaven:]

Paraphrase 11. But this which is now so very admirable, will within a while be frequently exemplified: For the old Prophets have oft foretold it (and now the time of the completion approacheth) that many multitudes from all parts of the world will come in, and beleive on Christ, partake of this spiritual feast, and be made to sit down with Abraham the father of the faithful, and the rest of the Patriarchs of the Jewish nation.

12. But the children of the Kingdome shall be cast out into utter darknesse,] there shall be note h weeping and gnashing of teeth.

Paraphrase 12. And the Jewes them­selves to whom this Messias was primarily sent, will dis-beleive, and be punished accordingly, shut out of the spiritual feast, out of the Church here, and heaven hereafter, deprived of the light and cheerful hear, that is wont to be in houses of feasting, and left to utter darknesse (the cold of the night, and winter, without) stupid blindnesse here, and eternal darknesse hereafter.

13. And Jesus said unto the Centurion, Goe thy way, and as thou hast beleived, so be it done unto thee; And his servant was healed in the self same hour.

14. And when Jesus came into Peters house, he [saw his wives mother layd, and sick of a fever:]

Paraphrase 14. Found his wives mo­ther sick of a feaver, and layd to bed under it.

15. And he touched her hand, and the fever left her, and she arose and [mini­stred unto them.]

Paraphrase 15. Provided for them, what was necessary for their entertainment.

16. When the even was come,] they brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick:

Paraphrase 16. When by the ap­proach of the evening-cool it was more convenient,

[Page 42] 17. That it might be fulfilled, which was spoken by Esaias the prophet saying, [Himself note i took our infirmities, and bare our sicknesses.]

Paraphrase 17. He was so affected with all the miseries that befell us, that out of compassion to us, he made use of his divine power to heal even our bodies of the diseases that were on them.

18. Now when Jesus saw great multitudes about him, he gave commandement to depart unto the other side;

19. And a certain Scribe came and said unto him, Master, I will follow thee whi­thersoever thou goest;

20. And Jesus saith unto him, The Foxes have holes, and the birds of the ayre have nests; but the son of man hath [not where to lay his head.]

Paraphrase 20. No place or dwelling of his own to rest in, or en­tertain any follower.

21. And another of his disciples saith unto him, [Lord, suffer me first to goe and bury my father.]

Paraphrase 21. Lord I desire, and firmly purpose to be a con­stant follower of thine, But for a time I beseech thy leave, that I may abide at my fathers house, to perform the last rites of fu­neral obsequies unto him.

22. But Jesus said unto him, Follow me, and [let the note k dead bury their dead.]

Paraphrase 22. Leave that office to be performed by others, who are not imbarked in this more holy and divine imployment; For as in the Law the Nazarites and the Priests might not meddle with the interrements even of their parents, but others might lawfully doe it, others that were not Na­zarites or Priests might bury one another: So thou that art a consecrated person, the departing to bury a deceased friend, though it be a Father, or to receive an inheritance or legacy from him, is an imployment unfit for thee.

23. And when he was entred into a ship, [his disciples] followed him.

Paraphrase 23. His disciples and none else.

24. And behold there arose a great tempest in [the sea,] insomuch that the ship was covered with the waves; but he was asleep.

Paraphrase 24. The lake, see note on Luke 8. c.

25. And his disciples came unto him, and awoke him, saying, Lord save us, we perish.

26. And he saith unto them, Why are fearful [O ye of little faith?] Then he arose and rebuked the winds and the sea, and there was a great calme.

Paraphrase 26. Ye that in the due season make not use of that promise in the Psalmist, Psal. 107, 23, 28. and apprehend not the fulfilling of it in and by Christ, ye that have so poor an opi­nion either of my power, or care of you, as to doubt of my presence to secure you,

27. But the men marvelled] saying, What manner of man is this, that even the winds, and the sea obey him?

Paraphrase 27. And at this they were wonderfully amazed, and ter­rified, Mark 4. 41. Luke 8. 25.

28. And when he was come to the other side, into [the countrey of the Gerge­senes,] there met him two possessed with devils coming out of the note l tombs, exceed­ing fierce, so that no man might passe by that way.

Paraphrase 28. That country where Gergesa and Gadara (Mar. 5. 1.) lie neer together, see Mark 8. 10.

29. And behold, they cried out, saying, [What have we to do with thee, Jesus thou son of God? Art thou come hither to torment us before the time?]

Paraphrase 29. Be quiet, let us alone, we desire not to have any thing to doe with thee, thou son of God and Saviour of mankind: Our time is not yet come of being remanded to our prisons, doe not thou hasten and precipitate it.

30. And there was a good way off from them an herd of many note m swine feed­ing.

31. So the Devils besought him,] saying, If thou cast us out, suffer us to goe away into the herd of swine.

Paraphrase 31. And thereupon the Devils knowing that Christ would cast them out, and by that miracle so far [...]e shew forth his power, that it would probably bring all the country to beleive on him, desired to prevent this, and thereupon fell on this project, which might incense the countrymen against him (as it proved in the event, v. 34.) and in order to it besought Christ.

32. And he said unto them, Go, and when they were come out, they went into the herd of swin, and behold the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

Paraphrase 32. See Mar. 5. 13. Lu. 8. 32.

33. And they that kept them, fled, and went their waies into the city, and [told every thing, and what was befain to the possessed of the Devils.]

Paraphrase 33. Gave them notice of the losse of their swine, and telling the occasion of it, let them know how as their swine were lost on one side, so two men possess'd with Devils were recover'd, and that Christ had done this since his coming thither.

34. And behold, the whole city came out to meet Jesus: and when they saw him, they besought him] that he would depart out of their coasts.

Paraphrase 34. Hereupon the whole city as being very much con­cern'd in that which had happened, came out to meet and see Jesus, which did such miracles, and in stead of being wrought on by his cure on the men, to desire his continuance among them, the consideration of the losse of their swine made them desire, and beseech him, &c.

Annotations on St. MATTHEW Chap. VIII.

a Note: [...] V. 2. Worshipped] [...],saith He­sychius and Phavorinus, it signifies to fall down, as sup­pliants doe to any.

b Note: [...] V. 4. See thou tell no man] What was the reason why Christ so oft commanded the concealing of his Miracles, and of his being the Messias, will best be con­jectured, by considering the several places, where this is mentioned. First here to the Leper cured by him, See thou tell no body v. 4. then Mat. 9. to the blind resto­red to sight, he charged them, saying, See ye tell no man v. 30. And as yet there is no reason discernible in the Contexts, unlesse perhaps in this latter, when they o­beying not his command, but his fame spreading, the Daemoniacks coming to him he cures them, which the Pharisees hearing of say, He casts out Devils through the Prince of Devils v. 34. For 'tis possible that Christ foreseeing the Pharisees perversenesse, and blas­phemy, and that they would proceed to the crucifying of him, in stead of being convinced by his Miracles, did in mercy to them, and to leave them the excuse of ig­norance, Luke 23. 34. Acts 3. 17. forbid the divul­ging them, lest they should come to the eares of those that would make so ill use of them. Next; c. 12. 16, He charged them that they should not make him known. Whom did he charge? Mar. 3. 12. the words are set immediately upon the mention of the Devils falling [Page 43] down to him, and saying, Thou art the Son of God. But that being but a passage which comes in incidentally upon the mention of his casting out Devils, among his other cures, which he wrought on many, v. 10, 11. 'tis not necessary that the [...] them must belong to the Devils immediately precedent, but may belong to the [...] many, or multitude, that were cured by him; or if to the unclean spirits, then still those must signifie the men that were possess'd with them, or else how could they fall down before him? v. 11. and so 'tis positive­ly said v. 12. that he charged them, that is, either the [...] many multitudes, or [...], all they that were cured by him. In this one place two circum­stances there are, which seem to give some light to the matter in hand, concerning the reason of his charge to be concealed. For first v. 14. upon his former Mira­cle on the withered hand, wrought on the Sabbath day, The Pharisees went out and consulted against him, how they might kill, or bring a capital charge against him, and when Jesus knew this, he withdrew himself, v. 15. this not for fear of death, [...], saith Origen against Celsus, but because (his coming into the world being for the benefit of men) he would not die, [...], till the convenient season were come of dying, more for mans advantage, then he had hitherto lived. (To the same purpose is Christs telling his mother Joh. 2. 4. My hour is not yet come, see Joh. 2. 2.) It follows therefore v. 15. that as great multitudes followed him, so he healed them all, that is, he did not so withdraw himself, as to omit doing any good, but for the present, so as to avoid opposition and disputing (which he had met with, v. 2. and 10.) yea and death it self, of which there was now danger, unlesse he would either thus before-hand, or at the instant of danger, by miracle withdraw, or unlesse he would make use of his Omnipotence to preserve himself, which he would not doe, being come not to resist, but to lay down his life, which yet he deferred to doe, his time being not yet come. And upon this it follows distinctly, v. 16. and be charged them that they should not make him known, which notes that to be the reason of his prohibi­bition in this place, because he would decline, and fairly avoid (perhaps the dispute with perverse and treache­rous Pharisees, assuredly) the Death, which they were providing for him: and so saith Origen in that place, [...], 'Tis no degenerous thing in Christ to avoid dangers by providence, and not to go among them. The Second circumstance in this place, which may help to give light to it, is the Prophecy which is ci­ted just on the back of these words, v. 16. That it might be fulfilled which was spoken by Esaias the pro­phet, 42. 1. The summe of the words of Isaiah is, that the Messias should, when he came, in the discharging of his office behave himself very quietly and stilly, never set himself out magnificently (as other Princes doe) against all opposers, never use any secular force to defend himself, but manage it so as was most agreeable to that Gospel which he came to proclaim, meekly and merci­fully dealing with sinners and weaklings, and never gi­ving over till he had so rooted the Gospel on earth, that it should never be gotten out again, but extend to the Gentiles, and be beleived on, and embraced by them. Which Prophecy being here fulfilled, not all of it in this one interdict of his, but in the whole passage last rehear­sed, doth yet so farre reflect on this particular, that that part of the Prophecy (of his preaching, and making known the will of God to as many as were likely to re­ceive benefit from it, his not resisting, not contending with others, his meeknesse, and not contesting with the Pharisees) may be fulfilled in it, and so that may passe for one part of the reason of his prohibition; which being added to the former circumstance, makes up this entire reason of his doing it, viz. Christ would not have his miracles divulg'd, because, when they were so, the Pharisees still came and disturb'd him, opposed him (and he had not a mind to contest with them, and it was a great mercy to them that he would not, being likely to doe no good upon them) and would pro­bably have proceeded to cut him off (if he did not thus withdraw, or defend himself) before he had done what he was sent for, that is, preach'd the Gospel to all the Jewes, and made it known (as it appears he did at this time, by that withdrawing, Mar. 3. 8.) to the Gentiles also. But besides these another passage there is, which must be taken in, being of special considerati­on to this purpose, and that is Luke 9. 21. parallel to Mat. 16. 20. and Mar. 8. 30. The matter in hand in two of those places, is, Christs asking his Disciples what the opinion of the world was concerning him; and at last, what was their own opinion, whereupon Peter answers, that he was the Christ of God, v. 20. On which it immediately follows, that he straitly charged them, and commanded them to tell no man that thing, v. 21. Why he gave now so severe an interdict of this promulgation (when his miracles, and all that he did and taught, had hitherto tended to the evidencing of this) the reason was certainly this, lest the Disciples witnessing or proclaiming, it might be taken for a thing compacted between them; And those that were not wrought upon and convinced by his miracles, would be more likely to be alien'd by this. And besides Christ knew that he was to be rejected, and to suffer death (and so it follows in all the three Gospels) and conse­quently not to be beleived on by the chief of the Jews. And so the proclaiming of his Divinity, till they had that great addition of his Resurrection, to adde to their own testimony, was not yet so seasonable. This was the occasion of the like speech Mar. 9. 30, where pas­sing through Galilee (where formerly he had freely preach'd and done miracles) he now was not pleased that any man should know it: For, as it follows v. 31. he said to his disciples, The son of man is deliver'd into the hands of men, &c. And this very thing Christ in effect tells the Pharisees themselves, for when they desire a Sign from him, that he was the Messias, he tells them, that they shall have no other sign but that of the pro­phet Jonah, Mat. 12. 39. which referring clearly to that of his rising from the grave the third day, signifies that he would use no more means now to convince them, till by his Resurrection from the dead, his Divine power, and the completion of the types and prophecies in him, should be most convincingly made known to them, and this I conceive to be the reason of his then prohibiting them to tell that he was the Messias, because having been thus long rejected by the Rulers, &c. (and the Prophecies of his dying, containing a prediction that they should still reject, and at length put him to death) it was in all respects most fit, that the most convincing evidences of his being the Messias (of which the Apo­stles had store, particularly, and above others, Peter, and James, and John had that of the voice from heaven, at the Transfiguration, and would in all reason adde them to evidence that truth, and not content themselves with the bare affirmations that he was so) should be reserved and not yet publish'd, till after his death and resurrection, that so his rising from the dead being added to his former miracles, and to his infinite meeknesse and charity, demonstrated by his death, might be able to convince the most pertinacious, obdurate heart, which certainly would not now (having so oft resisted the like) be perswaded by his miracles or preaching, much lesse by the testimony of his own Disciples, but might after­wards possibly be wrought upon, (as indeed some of them were, A great multitude of the Priests, Acts 6. 7.) by the evidence of his Resurrection, and they that were not, are left utterly unexcusable. And thus in the Parable, Luke 19. The King takes possession of his [Page 44] kingdome, that is, Christ goes to heaven, before he pro­ceeds to execution against his enemies that would not have him reign over them; v. 15. 27. According to this it is, that at the Transfiguration c. 17. when those three Apostles had received that clear testimony by a voice from heaven, This is my beloved son, &c. he commands them to tell it no man (not absolutely, but with this particular restraint, which implies the cause of it) till the son of man be risen from the dead, telling them with­all, as here, that it was prophecied of him, that he must suffer, &c. so Mar. 9. 12. In which passage the three Disciples being taken up alone into the mount with him, and commanded to tell it no mean, the phrase No man will most probably be interpreted in the greatest lati­tude, [no not to the rest of the Disciples] and the rea­son of that strict prohibition will be this, that the de­signed use of this Vision being the working of faith in the obdurate, and the season of making that use of it being not yet come, till after the Resurrection, it was useless to be revealed to the whole number of the twelve, who beleived already, and so needed it not for them­selves, and were not to be permitted to preach it to o­thers, if they had known it.

Ib. Shew thy self to the Priest] The Leper continu­ed without the camp or city:

c Note: [...] On the day of his clean­sing he was led to the outside of the camp, and in the latter ages, to the gate of Jerusalem and the Priest went out to meet him, and performing some rites for him, af­terwards received him into the city or camp, and by de­grees into the Sanctuary. This was the form or man­ner of shewing himself to the Priest, (who, as the [...] among the Aegyptians was exercised in all kind of knowledge, particularly in that of being able to judge of diseases in the body) and this shewing was ne­cessary to every one that had been leprous, though never so perfectly cured, Levitic. 4. 2. and there­fore Christ in obedience to the Law, here requires it of him.

d Note: [...] Ib. For a testimony] The phrase [...], for a testimony to them, may possibly connect with [...], Jesus saith, in the beginning of the verse, and [...], he saith unto him Mar. 1. 44. not with [...], Moses commanded next before it. Or which is more probable, it may stand alone by it self af­ter all; and that not only the comma after [...], but also the sense makes probable, viz. that this whole acti­on of Christ in curing the Leper, and sending him to the priest, &c. was for a testimony unto them, that is, to the multitudes there, v. 1. (and supposed Mar. 1. 39. though not express'd) that he was the son of God. For the Jewes themselves confesse that Leprosie is the finger of God, a disease peculiarly of his sending and removing, and that 'tis not lawful for the Physician (or any but the Priest by God appointed, and directed in his course) so much as to attempt the cure of it. Thus saith R. Menachem in Lev. 13. And therefore in the answer to John Baptists question, whether Christ were the Messi­as, or no, one part of it is, that the lepers are cleansed, that being as peculiar an act of Gods, as that the dead are raised, in the following words, Mat. 11. 5. So 2 Kings 5. 7. the King of Israel being sent to by the King of Syria to recover Naaman of his Leprosie, He rent his clothes, and said, Am I a God to kill and make alive, that this man sends to me, to recover one of his le­prosie? But if the Comma after [...] be conceived not to belong to that place, either in Matthew or Mark, then no question it must referre to Moses's order to the Leper of shewing himself to the priest, and offering a gift, for that was by the Law designed as a clear [...] or testimony, that the cure of Leprosie was a peculiar work of Gods; 'Tis true indeed there is another sense, of which the words are thought capable, that his shew­ing himself to the Priest, and being by him examined and pronounced cleane, might be a sufficient testimony to the man, that the cure was perfectly wrought, and no imposture in it, or again a testimony to the Preist, ei­ther of Christs being the Messias, who had wrought that cure, or of his not opposing the Law, by sending his pati­ent to submit to those Ordinances which the Law in that case provided. But the former interpretation seems rather to be the importance of the place, because of the [...] in the Plural, the multitude, to whom the testimo­ny was design'd, and not in the Singular to him, either the Priest or Leper. And for the last, that of the Priest, it seems also to be resisted by the former part of the verse, where the command to tell no man, will not be obeyed, if he so tell the Priest, that it be by him taken notice of that the cure was wrought by Christ, which it must be, if it were a testimony to him and the rest, and would probably have brought that danger, that Christ seem'd willing to avoid. See Note b.

e Note: [...] V. 6. Tormented] [...] doth not alwayes signifie torment, or sharp pain; for here the Palsie is not such, but any great disaffection or disease of body, or commonly any punishment; As v. 29. and so c. 18. 34. [...] lictors, gaolers, according to that of the old Glossary, [...], not only crucio, torqueo, to torment, but coerce [...] too, agreeable to that of impri­soning.

f Note: [...] V. 10. Faith] There are five acceptions of the word [...] Faith in the New Testament, First, the Faith, or beleiving that Christ was able to cure diseases, &c. So here, and c. 9. 22. Acts 14. 9. and under this head the Faith of the Disciples, by which they beleived Christ so far, as that by his delegated power they were able to doe the like miracles, Mat. 17. 20. & 21. 22. Mar. 11. 24. 1 Cor. 13. 2. and perhaps c. 12. 9. where faith as a [...], or gift of the Spirit, is joyned with the gift of healing.

Secondly, the belief of all that is revealed by God, and that is in effect the true religion, either before Christs birth, (and then 'tis the faith of God) Heb. 11. 3. 30, 31. and referred to v. 6. Or after, and then 'tis the faith of Christ, Rev. 14. 12. Or beleif of the truth, that is, that truth now revealed by Christ, 2 Thess. 2. 13. and when this is not so complete as it should be, for want of light, then 'tis weak faith, or weaknesse in faith Rom. 14. 1. To this many pla­ces belong, 1 Thess. 3. 2, 5. 2 Thess. 1. 3. Jam. 2. 1. Jude 3. Rom. 1. 5. Acts 6. 7. and 14. 22. So Luke 18. 8. where by reason of the persecution of that faith, Christ foretels, that there shall be (at his coming to act vengeance on his enemies) very little Faith upon the earth, that is, in the land of Judaea and Samaria. So Luke 22. 32. And as this Christian faith contains in it doctrines in opposition to the Mo­saicall law, to 'tis used Rom. 3. 27, 28. c. 4. 15. As it comprehends Christs precepts, so 'tis Rom. 16. 16. and as promises, so 'tis used Gal. 3. 14. 1 Cor. 15. 14. Heb. 11. 1. And this last branch of it comprehen­deth Hope also, whose object are those Promises, and supposes, and includes a sincere care of performing the condition now required under the Gospel, without which as the promises belong not to any, so the Faith is but an imperfect and false Faith, which will never avail any.

Thirdly, the dictate of Conscience, rightly perswa­ded or assured of the lawfulnesse of what a man doth, and that either to one particular action, Rom. 14. 22, 23. or universally to the Generall current of the life, Heb. 10. 22.

Fourthly, in a more limited sense 'tis a Confidence in prayer, that what we ask, as we ought to doe, we shall receive, (Jam. 5. 15.) and as an associate of that, depending on Gods provision for things of this life, the want of which is called [...], littlenesse of Faith, Matth. 6. 30. this being one promise of the Gospel, that they who ask shall receive, and that all these [Page 45] things (the necessaries of life) shall be added to them, that first seek the righteousnesse of Gods kingdome, or of the Gospel.

Fiftly, Fidelity, and that either in God making good his promise to us, Rom. 3. 3. 1 Cor. 1. 9. & 10. 13. 1 Thess. 5. 24. Or in man toward other men, Gal. 5. 22. servants toward masters, Tit. 2. 10. so [...] the faithfull steward, Matth. 25. 21. Luke 14. 17. 1 Corin. 4. 7. Or of men toward God, 2 Tim. 4. 8. where keeping the faith, after fighting, and finishing the course, must needs be constancy and fidelity, (see Note on Jam. 1. a.) from whence the word [...] most commonly draws its signification, being frequent­ly taken not for beleiving but faithfull: see Heb. 2 17. & 3. 2. 1 Tim. 1. 12. Revel. 2. 10. and so [...] is ordinarily unfaithfull, Luke 12. 46. all one with hy­pocrites, Matth. 24. 51. In this acception it is that it notes sincerity of resolution of Christian life, which God, that sees, accepts, though for want of occasion, or tryall, as yet it be not express'd in action, and so ap­proved to men: So 1 Pet. 1. 7. and Phil. 1. 29. and thus when Abraham's faith was tried, first by a hard command of going out of his country, then by an incredible promise of a Child from barren old Sarah, then again by a hard command of sacrificing his Son, these three being but trials of his faith, upon which it was approved to be sincere (and so he justifi'd) 'tis now apparent, that before these tryals he had faith, which then, before it was tryed, was nothing but this resolution of Obedience, &c. or a sincere giving him­self up to God in praeparatione animi, in purpose of mind, or resolution; and if it had fail'd in any of those tryals, would then have lost its acceptance with God, but failing not, was approved. This, I conceive, is the faith which in S. James must, when opportunity serves, be shewed or demonstrated by workes, James 3. 18. and if in that case it doe not, is a dead faith, v. 20. but supposing it sincere, though yet not tried, then it is that which I now speak of, and is then opposed to Works, not as those note 1. the ceremonies of the Mosaicall Law, or 2ly, perfect, unsinning obedience, but as they signifie actuall performance. To this there is a place of a venerable ancient Writer, Cyrill of Je­rusalem, which is very appliable, who having said of the Theif on the Crosse, [...], he was willing to doe well, but death prevented him, answers him presently in the person of Christ, [...], The work is not the only thing which I expect (or which I so require, that nothing else will serve the turn) but I have accepted thy faith. By which it appeares, that Faith in his acception is that faithfull resolution then begun, though through want of life no Works followed it. Thus when Faith denotes profession of faith (or of some duty to be performed by a Christian, as 1 Tim. 5. 11.) this is either sin­cere, and then accepted, as in that Thief (and is then op­posed to Works, only as a lesse to a greater, or imper­fectius magis perfecto, the more imperfect to the more perfect, James 2. 22.) or unsincere and hypocriticall, and is then opposed to Works, as falsum vero, false to true, and so [...] faith and life are ordinarily opposed in the Fathers.

Besides these five, the word is also sometimes used in a looser sense, for beleiving the doctrine of God and Christ, howsoever acquir'd; whether from sensible experience, Jam. 2. 19. or from ocular demonstration, Joh. 20. 25. or from relation, as when 'tis said to come by hearing.

h Note: [...] V. 11. Sit down] The custome of [...], accu­bitus, lying along at meat, so usual among the Graecians and the Romans, though it be not mention'd in the Old Testament (but on the other side Tables were in use, at which they sate, [...], Ecclus. 31. 13. and so saithp. 433. Philo distinctly of Joseph's brethren, [...] they sate, [...], the custome of lying along at meat, be­ing not then come in among men) yet under the time of the New Testament (and before) it was come in a­mong the Jewes also; Many places there are in the New Testament, where this use appears, and that both within dores, [...] on beds, and abroad (in the fields, and inSo Cit. de off. l. 3. in the story ef Canius, the Eques Rom [...]nus, that bought the garden of Py­thius: that he might make invitations and feast in it. Gardens) on the ground, [...], Mar. 6. 39. upon the green grasse, which is v. 40. described by [...], they lay along rank by rank in severall areolae or beds. For so are [...] (saith the Scholiast on [...] Homer, upon [...]) four-square divisions, which from thence we vulgarly call Beds in gardens, because they were so used, as the [...] beds in the houses (see Note on Mar. 6. 40.) The manner of this lying at meat is described by many, and shall no farther be re­cited here, then as will be usefull to explain some passa­ges in the Evangelists. The chief person lay at the head of the bed, (which the Evangelists call [...] lying first, the chief or first place of dignity) with his feet behind the back of the next to him, (by which advantage it was, that the woman came behind and wash'd and kiss'd Christs feet) so that the hinder part of the head of the second lay in the bosome, or touch­ed the breast of the first. Thence we read of John, John 13. 23. [...], v. 25. he lay in the bo­some, and leaned on the breast of Jesus, (viz. at sup­per time, Joh. 21. 20. compared with v. 1. and 4, and 12.) that is, lay next to him. An argument both of John's dignity (which I suppose the reason that he mentions not his name when he speaks of it himself, v. 23.) as when Lazarus is said to be in Abraham's bosome, that is, at that supper of the Lamb next (in dignity and height of glory) to the Father of the faith­full, Luke 16. and 2ly of Christs special love to him, as the custome was for the most tenderly beloved, the Wife, &c. in sinu virorum discumbere, to lie at meat in the bosome of the husband, saithin Ver. 1. Cicero and Zona­ras of Heliogabalus, [...], she supt lying in his bosome as his beloved, and in Sat. 1 [...]. Juvenal,

—Ingens
Coena sedet, gremio jacuit nova nupta mariti,

and in Catullus, intus accubans, and therefore 'tis there added [...], whom Jesus loved. And so Joh. 1. 18. when the only, that is, beloved, Son of God is described, 'tis with this mark upon him, [...], He that is in the bosome of the fa­ther, that is, in reference to this custome, he that is next unto him, and so knowes most of his mind, as is inti­mated Joh. 13. 24. By all this 'tis cleer what is meant by [...] &c. in this place, (which Euthymius expresses by [...] &c. lying in the bosome of Abra­ham &c.) viz. The Gentiles coming in to partake of that spirituall feast of the Patriarchs (who were the first to whom this Messias was promised, and to whose posterity he was accordingly first raised up, Acts 3. 26.) when the sons of this kingdome, that is, the Jewes themselves, to whom these priviledges were designed and promised, are cast out into an estate of obduration and destruction, as it there followes.

h Note: [...] V. 12. Weeping] That [...] is deduced from [...] clamo, to crie, there is no doubt, and that both of them signifie (more then weeping or shedding of teares) crying out, and ejaculation, see Numb. 11. 10. (where 'twas that which was heard by Moses) Job 30. 13. the voice of them that wayle, or crie out, in lamen­tations, Ezr. 3. 13. The noise of the weeping, or wailing of the people, and so Isa. 65. 19. Jer. 31. 16. [Page 46] As for [...] which followes, though by that which Hesychius saith of [...], [...] [...]) it might be thought to signify chat­tering of teeth, proper to a state of cold, and agreeable to the second notion of Hell, by some mention'd from Job 24. 19. Gehenna nivis, the hell of snow, as the other is Gehenna ignis, the hell of fire, yet the notion of [...] Act. 7. 54. for anger, or rage, which is pro­per to that of gnashing the teeth, and the mention of fire joyned with it, Mat. 13. 4▪ & 50. which cannot agree with chattering, do sufficiently justify the ordi­nary rendring, gnashing, or grinding of teeth, as in pain or rage is usuall.

i Note: [...] V. 17. Took our infirmities] This place of Scrip­ture cited here by the Evangelist out of Is. 53. 4. is principally fulfilled in the sufferings of Christ on the Crosse, where he bare our sins in his own body, that is, suffered the punishment of them; and 'tis so applyed 1 Pet. 2. 24. Yet here 'tis applied also to Christs hea­ling the sick, and with a kind of Sympathy bearing their corporall Infirmities, and remooving them from the patient (and both these kinds of bearing our dis­eases were requisite in our perfect high Priest, Heb. 5. 1. & 4. 15.) by which 'tis apparent that the same prophetick scripture may truly and fitly belong to two or more events, and beside the first literall, have a double remarkable [...], or eminent completion.

k Note: [...] V. 22. Dead] There is a figure in Rhetorick, called [...], whereby it hath been usuall in all sorts of Authors to affectto use the same word twice in the same place, though it be oft-times in a different sense. In the holywriters there are frequent examples of this. Psal 18. 26. With the froward thou wilt shew thy self froward, where frowardnesse, or peevishnesse, being a fault, and piece of stubborn, ill nature, cannot properly be affir­med of God, to whom yet those words belong (as ap­pears by the next words, And the afflicted people thou wilt save v. 27.) The only meaning is, that those that deale frowardly or stubbornly with God, shall be pu­nished by him, and that there express'd (by this figure now mentioned) [thou shalt shew thy self froward] only by reason of the word froward preceding. So in the Prophet, If ye walk contrary to me, I will also walk contrary to you, where walking contrary in the first place is their obstinacy, or frowardnesse against God; in the second, Gods punishing, sending judge­ments on them, thus express'd by this figure. So Jer. 33. 17. upon the mention of the word liberty follows Liberty to the sword &c. that is, destroying, quite contrary to the liberty before spoken of. So Mat. 5. 19. Whosoever shall break one of these least commandements (the iota or title mentioned before) &c. he shall be least in the kingdome of God, that is, indeed shall not be admitted at all, which by this figure is thus express'd, in relation to what went before, He shall be the least, as, he breaks the least; without which, that would not have been the style in all likelyhood. Thus Isai. 65. 11. Yee are they that furnish the drink offering to that number, Therefore will I number you to the sword, &c. Thus Mat. 12. 50. upon mention of his mother and brethren seeking him, which was literally true of Mary &c. Christs reply, is in another, not a literall sense, Whosoever doth the will of my father, the same is my brother, and sister and mother. So 1 Cor. 8. 2. speaking of the knowing of God, in the vulgar ordinary sense of knowing, he adds v. 3. but if any man love God, he is known of God, in another notion of knowledge for approbation, and in the same kind again, Gal. 4. 9. Now after ye have known God, or rather are known of God, and Rom. 14. 13. Let us no longer judge one another, that is, censure, separate from communion, but rather judge this, quite in another sense, as Judging signifies thinking fit and resolving, and Rev. 22. 18, 19. [...] If any man shall adde to these things, [...], God shall adde to him the plagues &c. and so [...], If any man shall take away, God shall take away his part out of the book of life. Agreeable to these is this phrase here, on mention of the dead father preceding, Let the dead bury the dead, but follow thou me, that is, (not, let the dead, but) let others do that office, interre the dead, but thou, that art a consecrated person, must do that, to which thou art consecrated, which in all probability, if it were not a proverbiall speech known among them, was yet the imitation of some other proverb as, Like to like, the living to the living, the dead to the dead &c. which are not always to be required to the literall sound of the words, wherein they are express'd.

l Note: [...] V. 28. Tombs 'Twas usuall for the Devils to abide in tombs to confirm in men that vain perswasion of the souls of men (after Death) being turn'd into Devils (see Hieron. Magius miscellan. l. 4. c. 12.) and for divers other ends, for which the solitude of such places was advantagious to them, none using to come thither, but to bury their dead.

m Note: [...] V. 30. Swine] That there were Swine among the Gadarens, contrary to the Jewish customes, will not bee strange, when 'tis remembred that Gadara is by Josephus numbred among the [...], Grecian Cities, which Pompey took away from the Jews (see Is. Causab. ad Baron. p. 219.) and that the greatest part of the inhabitants were Syrians, not Jews, by the affirmation of the same Josephus, l. 2. de Bello Judai. c. 33. See Constant. l' Empereur de legibus, p. 181.

CHAP. IX.

1. AND he entred into a ship, and passed over, and came into [his own city.]

Paraphrase 1. Capernaum, where he now dwelt, v. 7. and Mar. 1. 21, 45. and c. 2. 1. and to which he removed from Nazareth, Mat. 4. 13.

2. And behold, they brought to him a man sick of the palsie, lying upon a bed: and Jesus [seeing their faith,] said unto the sick of the palsie, Son, be of good cheer, thy sins be forgiven thee.

Paraphrase 2. By this extraordinary course of bringing the sick man, discerning the great vi­gor of their faith.

3. And behold certain of the Scribes said [ note a within themselves,] This man blasphemeth.

Paraphrase 3. Either in their hearts or in private discourse one with another, not heard by him, or his disciples.

4. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?]

Paraphrase 4. And Jesus by his divine power, as searcher of hearts, discerning whither their thoughts or words whispered among themselves, and not spoken audibly,, said unto them, Why doe you passe such malicious causelesse censures?

5. For whether is easier to say, Thy sins be forgiven thee, or to say, [Arise and walk?]

Paraphrase 5. Be cured of thy palsie, and walk about.

[Page 47] 6. But that ye may know [that the son of man hath power on earth to forgive sins,] (Then saith he to the sick of the palsie) Arise, take up thy bed and go unto thy house.

Paraphrase 6. That Christ in this state of exinanition, hath au­thority to forgive sins here, to men that lie under punishment of them, and consequently to deliver from their bond those that were deliver'd up to Satan, and so tormented by him. (This power given to Christ on earth in the commission received from his Father, v. 8. to be from this time continued on the earth, and accordingly committed by Christ, at his departure, to the Apostles, Joh. 20. (and in them to their successors) that what they forgive on earth, should be forgiven in heaven, and the bonds loosed.)

7. And he arose, and departed to his house.

8. But when the multitudes saw it, they [marvelled, and glorified God, which had given such power unto men.]

Paraphrase 8. were amazed to see it, and acknowledged it an in­comprehensible mercy of God, to send a Prophet to them with such a commission, power of pardoning sin, and that testified by doing an absolute miracle, v. 6.

9. And as Jesus passed forth from thence, he saw a man named Matthew, [sit­ting at the note b tole-booth receit of custome; and he saith unto him, Follow me, And he arose and followed him.]

Paraphrase 9. a tole-gather, or Pub­lican by trade, busie about his work, and upon Christs first word of command, or call, he left his trade, and attended him as his constant disciple.

10. And it came to passe, as Jesuswas laid to eat, [...] sate at meat in the house, behold, many note c publicans and sinners] came▪ andlay along, [...] sat down with him, and his Disciples.

Paraphrase 10. And this new disciple of his made him a feast, Mar. 2. 14. and that a great one, Lu. 5. 27. (though Matthew being the Writer of this Gospel affirm it not of himself,) And as Jesus was at that feast in Matthews house, many other Publicans, such as Matthew had been, who were looked upon by the Jewes as the vilest sort of men, that no Jew was to eat, or drink, or converse with familiarly.

11. And when the Pharisees saw it, they said to his disciples, [Why eateth your master] with publicans and sinners?

Paraphrase 11. Why doe your master and you Lu. 5. 30. a thing which is so unlawfull, ear.

12. But when Jesus heard that, [he said unto them,] They that bestrong, [...], see note on Ro. 8. m. whole, need not a Physitian, but they that be sick.

Paraphrase 12. He raised his voice and directed it to the Pharisces, that stood thus cavilling by, and said

13. But goe ye and learn [what that meaneth, I will have mercy and not sacri­fice,] for I am not come to call the righteous, but sinners to repentance.

Paraphrase 13. what is the meaning of that speech Hos. 6. 6. I pre­ferre acts of mercy and charity, especially spirituall, belonging to the rescuing, and saving of soules, before ceremonies even of the worship of God, such rituall laws as these, of not accompanying with a heathen, or unclean person.

14. Then came to him the disciples of John, saying [ note d Why doe we and the Pharisees fast oft, but thy disciples fast not?]

Paraphrase 14. Our master John ob­serveth strict rules of absti­nence, and appointeth us to doe what the Pharisees the strictest sect among the Jewes doe, viz. to fast twice every week, Lu. 18. 12. whereas thou and thy disciples use no such abstinences, what is the reason of that?

15. And Jesus said unto them, [Can the note e children of the bride-chamber or, fast, for the G [...]. and Lat MS. reads in. [...] mourn as long as the bridegroom is with them? but the daies will come when the bridegroome shall be taken from them, and then shall they fast.]

Paraphrase 15. Can the speciall guests of a marriage feast fast or re­tain any thing of sadnesse, as long as the marriage solemnities last? This duty of fasting will be more seasonable after my death, and then shall it be practised by my followers.

16. No man putteth a piece ofundress'd, unfull'd, unworn, [...] new cloth unto an old garment; for that which is put in to fill it up, [taketh from the garment, and the rent is made worse.]

Paraphrase 16. diminishes the beauty or handsomnesse of it, and there is made by that meanes a worse breach (either because the new cloth teareth from the old, or because in a pieced garment, if the piece doe not look like the cloth, the rent is more discernible, and the parts more divided and different one from the other, then if it had not been peiced at all (both these are set down Lu. 5. 36.) and this proves well that point in hand, both that joy and mourning doe not well together, and that young novice disciples, that were not yet renewed by the coming of the Spirit upon them, and so were not strong enough for such, must not presently be overwhelmed with severe precepts, such as fasting &c. lest they fall off and be discouraged.

17. Neither doe men put new wine into old note f bottles, else the bottles break, and the wine runneth out, and the bottles perish: [but they put new wine into new bottles, and both are preserved.]

Paraphrase 17. but strong precepts are adapted to strong disciples, and then they doe very well, which otherwise being unseasonably enjoyned, will be brought into hatred and contempt.

18. While he spake these things unto them, behold there came [a certain note g ru­ler, and worshipped him, saying, my daughter isby this tin. e, [...] even now dead,] but come and lay thy hand upon her, and she shall live.

Paraphrase 18. One of the consistory of that city, that dwelt there, Mar. 5. 22. and fell down, be­seeching him, and saying, My daughter, when I came from my house, was at the last gasp, Mar. 5. 23. so that I suppose her dead by this time.

19. And Jesus arose and followed him, and so did his disciples.

20. (And] behold, a woman which was diseased with an issue of blood twelve yeares, came behind him, and touched the hem of his garment.

Paraphrase 20. And as Jesus was a going to the Rulers house to cure his daughter,

21. For she said within her self, If I may but touch his garment, I shall be whole.

22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that houre.)

23. And when Jesus came into the rulers house, [and saw the note h ministrels, and theCompany inan hurry, or, making a stirre, [...] people making a noyse.

Paraphrase 23. And found them very busily preparing for the inter­ment of the rulers daughter, with Musick and other solemnities for the funerall,

24. He said unto them, Give place, for the mayd [is not dead, but sleepeth,] and they laughed him to scorn.

Paraphrase 24. is not so departed, that she shall not return again, her death shall not continue above the space of an ordinarily sleep, and she shall, as from a sleep, awake from it.

25. But when the people were note i put forth, he went in, and [took her by the hand, and the mayd arose.]

Paraphrase 25. He came to her, as to one that was asleep, and took her by the hand, and she awaked, or came to life again, and rose up.

[Page 48] 26. And the fame hereof went abroad into all that land.

27. And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou son of David,] have mercy on us.

Paraphrase 27. Thou which art the Messias (which wer't promi­sed to be of Davids seed) of whom tis oft prophecyed, that he shall open the eyes of the blind, Is. 42. 7. 29. 18. and 35. 5.

28. And when he was come into the house, the blind men came to him. And Jesus saith unto them, Beleive ye that I am able to do this? They said unto him, Yea, Lord.

29. Then touched he their eyes, saying, According unto your faith, be it un­to you.

30. And their eyes were opened, and Jesus straightly [ note k charged them, saying, See that no man know it.]

Paraphrase 30. See note on c. 8. b.

31. But they when they were departed, spread abroad his fame in all that country.

32. As they went out, behold, they brought to him [a dumb man possessed with a devil.]

Paraphrase 32. one that by the devils possessing him was fallendumb

33. And when the devil was cast out, the dumbe spake; and the multitudes marvelled, saying, It was never so seen in Israel.

34. This verse is wholly omitted by the Gr: & Lat. Ms and seems to be taken in here from c. 12. 24. to which the other places Mat. 3. 22. & Luk. 11. 15. are parallel. But the Pharisees said, [He casteth out devils through the prince of the devils.]

Paraphrase 34. See c. 12. 24 note, f.

35. And Jesus went about all the cities and villages, [ note l teaching in their Syna­gogues, and preaching the Gospel of the Kingdome, and healing every sicknesse, and every disease among the people.

Paraphrase 35. expounding the Scrip­tures in their Synagogues, and on that occasion making known to them the doctrine of the Gospel, and healing all that were brought to him, or came in his way.

36. But when he saw the multitudes, he was moved with compassion on them, because [they note m were strayed, or tossed and wearied. fainted, and were scattered abroad, as sheep having no shepherd.

Paraphrase 36. they wanted a guide or director to teach them con­stantly, and so were wearied out with wandering up and down betwixt their false guides, Scribes and Pharisees, &c.

37. Then saith he unto his disciples,] The harvest truly is plenteous, but the labourers are few.

38. Pray ye therefore the lord of the harvest, that he will send forth labourers into his harvest.]

Paraphrase 37, 38. There are great store of those that are willing to receive instruction, but few to give it them aright, And therefore it is the duty of all Christians that have any care of the soules of their brethren, to pray (according as the four ember weeks have since been appoin­ted in the Church) that God will send (see note i.) orthodoxe, and skilfull labourers, for the use of his Church, to convert, and instruct those that are ready for it. (This very fitly at this point of time, immediately before Christ proceeds to ordination of the twelve, c. 10. 1.)

Annotations on Chap. IX.

a Note: [...] V. 3. Within] The particle [...] (and [...]) is oft used in the sacred writings, not for within but amongst, so c. 16. 7. where their [...], or dispute was not mental but verbal, for 'tis added [...] saying, and many the like. One eminent place there is Ex. 17. 7. [...]; is the Lord among us? and from thence 2 Cor. 13. 5. Do you not discern your selves, that Je­sus Christ [...]; is amonst you? Do not the ma­ny miracles of Christ done before you, give assurance, that Christ is among you? But yet here it may be in the other sense, so as [...], saying within themselves, be all one with [...] their thoughts and thinking in their hearts, v. 4. so v. 21. [...] is, without doubt, speaking within her selfe.

b Note: [...] V. 9. Receit of custome] [...] signifies a Publi­cans stall, and the Syriacke read [...] the house of the Publican, literally a tole-booth, the English tole coming from the Greek [...], and booth being the Hebrew [...] very little varyed.

c Note: [...] V. 10. Publicans] [...] Publicanes were infa­mous persons among the Jews, not only because they dealt, and (by necessity of their trade) conversed with the Gentiles (whence perhaps the [...] sinners, joyn'd with them, note heathens, call'd sinners of the Gentiles, Gal. 2. 15. and as Publicans and sinners here, so we read publicans and heathens, c. 18. 17.) but also in respect of their calling, that of bring the tributes at a price, and raysing gain to themselves by exaction, [...], the Publicans trade is filthy and sordid, saith [...]. l. 4. c. 44. &. c. 9 Ar [...]emidorus, joyning with them [...], thieves, cheats, &c. and Theophrastus putteth together [...], keeping whores and being pub­licans: and so that of the Poet, [...],’ All Publicans are theives, all rapacious, or robbers, And so saith * Musonius, that Theocritus being demanded what was the cruellest beast, answered, Of those on the mountains, the Bear and Lion, but of those in the City [...], Publicans and Sycophants: and the Hebrews have a proverb, Have not a wife out of a family in which there is a publican, because they are all [...] that is, publicans theives wicked sin­ners. According to this is Zachaeus's confession of his former life, Lu. 19. 8.

d Note: [...] V. 14. Why] Among the Idioms or peculiar formes of writing observable in the sacred writers this may be one, That when one thing only appeares by the con­text to be designed and meant another thing is yet de­livered, as preparative to that, that by it, either by way of Comparison or Opposition, &c. the one prin­cipal thing designed may be more set out. Thus Exod. 20. 9. 10. in the fourth commandement, in which the Sabbatick rest is the only thing designed, that is intro­duced with a sixe daies shalt thou labour, and do all that thou hast to doe, which being not the matter of that Commandement, is there set only to prepare for the ensuing rest, but the seventh day is the Sabbath &c. and must not be extended any farther, and is best in­terpreted by way of Comparison, thus, As thou hast six days allowed thee to labour &c. So the seventh must be looked on as a rest to that God, which hath been so liberal to thee. So here the disciples of John designing to ask one question, why Christ and his dis­ciples fast not, what is the reason of that, 'tis not to be thought, that they would ask concerning their own fasting, being well enough satisfied of the reason of that, viz. the practise of all pious Jews for a long time, and yet in this other question first asked, and set as preparatory to the other [why doe we and the Pharisees fast oft, and thy disciples fast not?] which cannot therefore be better interpreted then thus by way of [Page 49] Comparison, Why doe not thy disciples fast as well as we? So Mar 12. 10. If a woman shall put away her husband, and marry another, she commits adultery, Where it is not to be thought in the power of a Wife to put away her Husband, but only of the Husband to put away the Wife, as being superior, and having au­thority over her, but because it is possible for a woman, the wife of one, to yeild her selfe to be married to another, and in what case soever she doth so, she com­mitteth adultery, that being the thing there in hand, designed to be spoken of by Christ; the former of put­ting away the husband is mentioned without any weight set on it, to prepare for the latter important part, and is onely set to continue the Opposition with that which had proceeded, the husbands putting away his wife, v. 11. So Eph. 4. 26. Be angry and sin not, let not the sun go down on thy wrath, where 'tis not the Apostles meaning so much as to permit anger, but that is only set down, as a preparative to the consequent [not sinning] that is, moderating that passion, and not letting it dwell upon us, which is the only thing in that place designed to be commanded us. So Ja. 1. 9. Let the brother of low degree rejoyce, or boast, that he is exalted, and, or but, the rich that he is brought low, where the matter of the discourse from v. 2. being ex­hortation to rejoyce in afflictions, inforced by the ad­vantages of them v. 3, 4. and back'd with directions how to practise it, by praying to God for wisedome, v. 5. and perseverance in the faith, required to the obtaining answer to his prayers, v. 6, 7, 8. (and so still kept to the same matter of rejoycing in afflictions) it followes v. 9. Let the brother, that is, the Christian, of low de­gree rejoice, that he is exalted, which is not at all to the point in hand, but only as it prepares for that which followes (by way of opposition to it) but let the rich rejoyce, or boast, in his being made low, which cannot better be interpreted according to the sence than thus, As glad as a poor man would be of being made rich, so glad let the rich be of his being brought low. So Rom. 6. 17. where giving God thanks that they had recei­ved, and obeyed the Christian faith, he prepares for it with that which would not probably have been mat­ter of his thanksgiving [God be thanked that ye were the servants of sin] were it not to introduce the only de­signed matter, that followes [but ye have obeyed from the heart the form of doctrine delivered to you.]

e Note: [...] V. 15. Children of the bride-chamber] Those which were the speciall guests of a marriage-feast, were by custome to go and fetch the Bridegroom, and wait on him to the marriage feast, as we see the practise of it 1 Mac. 9. 37. so Mat 25. 1. the ten virgins took their lamps, and went forth to meet the bridegroom, and those that were ready at his coming, v. 10. went in with him [...], [...] that is, to the marriage-feast: (for so the the word [...] and [...], which we ren­der marriage, signifies, Mat. 22. 3. Jo. 2. 1. not a marriage, but a marriage-feast in Canah of Galilee. So there were in Homer three sorts of feasts, of which [...] was one, [...].’ Odyss. [...]. 224. and [...],’ Odyss. [...]. 415 whereupon saith Eustathius, [...], These three are severall species of feasts. So [...] in de spe [...] lege c 6. 7. Philo, so nuptias celebrare in the Civill law, the mar­riage festivity.) these speciall guests which attended these Nuptiall solemnities, are call'd [...], and [...] inin voce [...]: Phavorinus, and here the sons or children of the [...], (that is, [...]) the place, in which the Bridegroom and Bride are; These I sup­pose are the [...] Joh. 3. 29. the friends of the bridegroom, which, saith Phavorinus, [...], are carried in the same chariot with the bride and bridegroom, or else goe with them [...] on foot, and of these some performed some nuptiall offices to the bridegroom, (as to be the Kings friend, 1 Kin. 4. 5. is a speciall office of neer­nesse about the King.) So we find in [...] l. 3. c. 5. Julius Pollux, [...] &c. One of the bridegrooms friends is call'd the Doorkeeper. Of these it is here said, that as long as the bridegroom is with them, that is, as long as the marriage-feast is celebrating (parallel to which is the time of Christs abode on this earth, marrying himself to his Spouse, this Church of his) It is not imaginable that they should mourn or fast, but when this marriage-feast was turned into a fune­rall obsequy, then should they fast in those daies. See more in Note on Joh. 3. 29. b.

f Note: [...] V. 17. Bottles] The use of [...] skins for the keeping or carrying of wines, is ordinary in authors, [...] in Homer, in a goats skin, Odyss. [...]. 78. see Casaubon on Athenaeus. So in Spaine the wine is car­ried in borachoes, bags made of hog-skins, and the whole skin of a hog made up close to put wine in.

g Note: [...] V. 18. Rules] There was among the Jewes, the lesser, or the greater Sanhedrim or Consistory, Mat. 5. 22. The former consisting of 23 Judges in every City, the latter of 72 in Jerusalem. The greater Sanhedrim was made up of the chief Priests and Elders or Pres­byters of the people (call'd oft the Elders of Israel) and the Scribes of the people, Jud 5. 11. (or in the Chaldee paraphrase, the Scribes of Israel) they of the lesser consistory were call'd Rulers, as here. See Note on Mar. 5. c.

V. 23. [...] Minstrels] This custome of having musicall instruments in funeralls came to the latter Jewes from the rites, and manner of the Gentiles. For though in theTit Che [...]ku­both. c. 4. Misna, Rabbi Jehuda saith, that at the funerall of the wife there should be instruments at least, besides the person which began the lamentation; yet this testi­mony of his is but of the latter times, such as this in this verse. And in the Old Testament there is no mention of any such custome. They were wont indeed to mourn for the dead, Ecclus. 22. 10. and to com­mend them, thereby to excite the living to the imitation of their virtues, or that they may lay it to heart, Eccl. 7. 2. (And so 'twas at the death of Tabitha, where the widows wayled and shewed the coats and gar­ments, which her liberality had provided for the poor in her life-time) and many other ceremonies they used, as you may find Ezech. 24. 17. and Jer. 16. 6, 7. As 1. Tearing their flesh, 2ly Shaving their heads bald, 3ly. the Neighbours sending in good cheer, which is in Ezechiel, eating the bread of men, or (as [...] would be better rendred) of mourners, and in Jeremy (not tearing, but) * breaking bread to the mourner, [...] to com­fort him, and, as it followes, giving the cup of consola­tion to drink, so saith [...] J [...]sephus of Archelaus, [...], he mourned seven daies for his fa­ther, and made a sumptuous funerall-feast for the multitude, and he addes that this custome among the Jewes was the impoverishing of many, and that upon a kind of necessity; for if any man omitted it he was accounted no pious man. So the meat of mourners, Hos. 9. 4. and [...], the funerall feast, in the Epistle of Jeremy, v. 32. and to that perhaps belong the [...], the messes of meat set on the sepulchre, Ecclus. 30. 18. But all this while no mention of instruments of musick in funeralls, among the ancient Jewes of the old Testament: But on the other side the use of musick in lamentation is men­tion'd among the [...], unseasonable things, Ecclus. 22. 6. Songs of lamentation they had Jer. 9. 17. Amos 6. 15. Jer. 34. 5. Jer. 22. 18. but these were perform'd only by the Voice, not by Instruments, saithDe jure Reg p. 162. Schic­kard. This custome of Instruments in funeralls was [Page 50] heathen, and came in but late among the Jewes, A­mong the heathen there is frequent mention of it, both among the Romans; under the style ofvide Perotti Cornuecp: p. 512. Non: Marcell: de propr: Serm: p. 1248. Hieron: Mag: Miscell: l. 1. c. 13. Ovid: de Fast: l. 6. Can [...]abis moestis tibia fu­neribus, & Trist: 5. Eleg. 1. Tibia funeribus convenitista meis: and p. 177 Petronius Arbiter. licèt ad tibieiues enittas, of one desperately sick: See Jo. a Wower. ad loc. Stat: Theb: 6. Virg: It c [...]lo clamorque vi [...]ûm, clangorque tubarum. Sicinnium, and in Apuleius, monumentarii cho­raulae, and among the Grecians un­der that of [...], and in Aristot. l. 5. de gen. Anim. [...], and in Lucian [...] and in Artemidorus l. 1. c. 58. [...]. As for (that which here follows the mention of minstrels) the company keeping a stirre, That belongs to the [...] and [...] the wailing of the rest of the company, and may be explained by an expression in Homer, where after [...], the beginners of lamentations, followes ‘— [...],’ and again ‘— [...],’ the women or the company stoodabout wayling. The [...], Chry­soft. Mu­sicians beginning, and all that were present following in the [...], which [...] p. 792. Lucian calls [...], the beating of their breasts to the musicall instrument. And that this was the custome about Christs time is clear by [...]. l. 3. c. 15. Josephus, who speaking of the taking of Joppe by Vespasian, saith that the Jewes mourned for it thirty daies, and adds [...], they hired Musi­cians, who began the lamentations to them. This fol­lowing in the lamentation (which was done by the Voice only) is express'd by [...], Lu. 8. 52. crying and wayling, and by that you will under­stand the meaning of that Proverbiall speech, Mat. 11. 18. [...] [...] we have begun the la­mentation to you, and you have not followed it by wayling, but so as referr'd not to the heathen or latter Jewish custome, where there was use of Instruments, but to the pure ancient Jewish custome, where, as was foremention'd the lamentation was not begun with musicall Instruments, but only Voices of old women, which in a [...] sad modulation strove to extort lamen­tation from those that were present. Which custome, it seems, the children in the streets were wont to act or imitate. Thus much for the use of this custome in the New Testament.

i Note: [...] V. 25. Put forth] The word [...] which in ordinary Greek authors, and many times in the New Testament, signifies to cast out by violence, doth se­verall times also, in the New Testament, signifie in a softer sense, only to send or bring out. So not only in this verse, and the places parallel to it, in the other Gospels, but in this chap. v. 38. [...], that is, [...] not cast, but send forth labourers, so c. 12. 20 [...], untill he send forth judgment, and v. 35. [...], sends or brings forth good and evil things, and c. 13. 52. [...], whosoever brings forth out of his treasure. So Lu. 10. 35. [...], he took out two pence, and Joh. 10. 4. [...], when he brings out his sheep, for it is added immediately, he goes before them. Thus [...] signifies in Syriack, both to goe out, and to be cast out, and Mat. 8. 12. where the Greek reads [ [...] shall he cast out] the Syriack hath [...] which is or­dinarily rendred exibunt, shall goe out, and agreeably to this promiscuous use of those words, we may observe Rev. 14. that [...] to send v. 15. is [...] to cast v. 16. in the same matter. See chap. 12. 20.

k Note: [...] V. 30. Charged them] The word [...] that is here used, is rendred by Phavorinus [...], [...] to charge, to command, to appoint with authority, and [...] com­manding with austerity, threatning, speaking angrily, and Hesychius, [...], commanding, or charging with a threat. Thus again in Phavorinus, [...], 'tis an act of the irascible part of the reasonable soule, that is, a Rationall earnestnesse, or vehemence, not a passionate, and so 'tis Mar. 1. 43.

l Note: [...] V. 35. Teaching] It was the manner among the Jewes for divers men to contribute their talents to the exposition of the lesson which was read. This ordi­narily belong'd to the sons of the Prophets, who were brought up in learning the Law, and at thirty years old might be made Doctors (at which time, being then of Doctors standing, saith Irenaeus, Christ be­gan to preach, and not before; and proportionably Presbyters were not made in the ancient Church till that age) and continued in that notion, or the other of Scribes, till they obtain'd the Spirit of Prophecy at Gods hands, till which time they did ordinarily ex­pound Scriptures, though not by Revelation. Answe­rable to which was that custome or practise among Christians mention'd 1 Cor. 14. 29. And thus might Christ, without pretension to any extraordinary power or authority, [...] expound in their Synagoues, which, being the Doctors work, is here call'd Teaching, and differs (in the Christian use of the word in the New Testa­ment) from [...] preaching (which followes) and [...] publishing, [...] or preaching, the Gospel, and [...] parallel with it (as appeares by comparing Mat. 28. 19. with Mar. 16. 15.) gathering of Di­sciples, in other places. All these being the pub­lishing somewhat to those, to whom 'twas Newes (as here the Gospel of the kingdome, that is, the doctrine of Christianity) the other ( [...]) instructing con­gregations, that already profess'd that doctrine, which is therefore by the Doctor onely farther explain'd to them. And so Act. 5. 42. where you have [...] and [...], teaching and preaching, the first referrs to the [...] in the Temple, the 2d to the [...] in somewhat more private places (see Note on Act. 1. c.) the first to those that were instruct­ed in the doctrine of Christianity already; the second to those that had not already received it, and so Act. 15. 35. In proportion to which was that difference in the Christian Church betwixt the Evangelist, and Doctor, or Teacher, the first telling them the good newes, and planting the Gospel, the other watering or instructing them farther in it, and so the Word and Doctrine are different, 1 Tim. 5. 17. the first without the Church to unbeleivers, 2 Cor. 5. 19. Mat. 13. 19. Mar. 4. 14. c. 2. 2. Act. 4. 4. and 6. 2. 1 Pet. 2. 8. the second in it, or to those that were already con­verted to the Faith.

m Note: [...] V. 36. Fainted] The Greek copies doe vary in this place, some reading it [...], so the ancient Greek and Latine MS. and that in Magdalen College in Ox­ford, and so both Chrysostome, and many very an­cient Copies have it, and then it would be rendred [toss'd.] [...] So the old Glossary [...], jactor, or else [wearied] [...] fatigo, faith the same, and so the Greek and Latine MS. [...] fatigati: so from Herodian H. Stephanus concludes in his Preface to Herodian. And so 'tis surely used in that author, l. 4. [...] ( [...]) [...], he took his voyage with a few horsemen, that he might not tire the whole army, and lib 7. [...], after he had tired them with long journeys and abused them. And soTo [...]. p. 107. l. 3. St. Chrysostome [...], I wolud not have wearied you with so long a voyage. SoIb. p. 169 l. 16. [...] to take so wearisome a journey as it must cost thee to come to us: In all which it denotes the lassitude that comes from travell. Or again, troubled vexed, molested, as it is Mar. 5. 35. why troublest or molestest thou the master? Thus inIb. p. 554. St. Chrysostome [...] is [...] [Page 51] full of labour and care; And in the ap. Eu [...]eb [...] l. 4. c. 1 [...]. Epistle of the Church of Smyrna [...] is used for [...], [...] easily, without trouble or la­bour. And then [...] joyned with it, will agree with it very well, [...] for that signifies jactati, tost; and so [...] among the Physicians, are the tossings of the sick and tumblings on their beds. But our ordinary reading is [...], which signifies loosed one from another, dissolved, not keeping together in companies; so saith Hesychius, [...], and after [...], (it should sure be [...] in each place) [...], turn'd out of the way, gone astray, which is the thing here proper to sheep wanting a shepherd, and is the notation of [...] dispersion or disband­ing, Act. 5. 36. 'Tis true the word doth sometimes note a dissolution of spirits, (whether through fasting or going too much) a fainting, (as when 'tis joyned with [...], Heb. 12. 3. and Gal. 6. 9.) 2 Sam. 17. 29. [...] &c. The people is hun­gry and weary, or faint and thirsty in the wildernesse, And so it may signifie c. 15. 32. I will not send them away fasting, [...], lest they faint by the way. But the similitude of the sheep without a shepherd, inclines to the former notion of [...], dissolved, straying one from another, if that be the right reading of it.

CHAP. X.

1. AND when he had called unto him his twelve disciples,] he gave them power against unclean spirits to cast them out note a , and to heal all manner of sick­nesse, and all manner of disease.

Paraphrase 1. And selecting twelve of his followers, who should con­tinually be with him, and whom he might send out on any message of preaching, &c. Mar. 3. 15. (and who should after his death undertake the whole work of preaching, &c.) he now ordains them to that office, and to that end.

2. Now the names of the twelve Apostles are these, [the first Simon, who is called note b Peter, and Andrew his brother, James the son of Zebedee, and John his brother.

Paraphrase 2. The name of the first was formerly Simon, or Sime­on, which signifies heark'ning or obedient (a name aptly noting his readinesse to follow Christ and become his disciple (but by Christ he is now called Ce­phas (see Jo. 1. 43.) in Syriack, which signifies a stone, such as might be fit in a building to be superstructed upon Christ the cor­ner-stone, and that in the Greek is Petros, in English turn'd into the appellative Peter, and with him Andrew his brother, and James, and John, two sons of Zebedee, after called Boanerges.

3. Philip, and Bartholomew, [Thomas, and Matthew the publican, James the son of Alphaeus, and Lebbaeus surnamed Thaddaeus.]

Paraphrase 3. Thomas Didymus, and Matthew or Levi, who had been a publican, James the son of Alphaeus, and Lebboeus, or Judas, the brother of James, Luke 6. 16. who also was surnamed Thaddaeus.

4. Simon theCanaanite or Zelot, note c Canaanite and Judas note d Iscariot, who alsodelivered him up, see note on c. 17. d. betrayed him.

5. These twelve Jesus sent forth, and commanded them, saying, Goe not into the way of the Gentiles, and into any city of the Samaritanes enter ye not.

6. But goe rather to the lost sheep of the house of Israel.]

Paraphrase 5, 6. These twelve Jesus furnish'd then with a com­mission which they should use at present; as on occasion he should send them out to any city, and after his death, by going and preaching the Gospel over all the cities of Judaea, against which time he now gave them command, saying, (when you goe about that work,) Preach the Gospel first to the Jewes strictly taken, the cities of the seed of Abraham through all Judaea, and till you have first preached through all their region (see Act. 13. 46.) goe not to any of the cities that border upon Galilee, nor to Samaria, nor to any other city from them. See note on c. 4. c.

7. And as ye goe preach, saying, [The kingdome of heaven is at hand.]

Paraphrase 7. A remarkable visitation from heaven approacheth, as of notable punishments upon the unreformed, so of deliverance and protection to the penitent among you that shall timely receive the Faith of Christ.

8. Heal the sick, cleanse the lepers, raise the dead, cast out devils; freely ye have received, freely give.]

Paraphrase 8. And wherever ye come make use of the power which I now give you, with the same franknesse and liberality that is used toward you, work all manner of healing merciful miracles wheresoever ye come, to all that beg them from you.

9. Provide neither gold, nor silver, nor brasse in your note e purses.]

Paraphrase 9. Make no provision of money, much or little.

10. Nor scrip for your journey, nor two coats, neither shooes, nor yeta staffe, [...], see note c. staves, (for the workman is worthy of his meat).]

Paraphrase 10. Nor of victuals, nor cloaths to carry with you, nor of any thing for your defence by the way. For taking so much pains for the benefit of others, ye may very reasonably expect to be entertained for all necessaries by them who profit by you.

11. And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.

Paraphrase 11. Whensoever therefore you come into a town or vil­lage, inquire what pious person there is dwelling there, and there fasten your station, and eat and drink what they set before you, Lu. 10. 7. and goe not from that house to any other while you stay in the town.

12. And when ye come into an house, [salute it.]

Paraphrase 12. Say, Peace (that is, all kind of prosperity) be to this house.

13. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.]

Paraphrase 13. And if those of the house be qualified to receive it, your blessing shall rest upon it, but if not, your blessing shall return upon you, and they shall receive no advantage (but the con­trary) by your coming among them on a design of so much charity.

14. And whosoever shall not receive you, nor hear your words, [when ye depart out of that house or city, shake off the dust of your feet.]

Paraphrase 14. Depart from them, and use that expression of sha­king off the dust from your feet, as a testimony to them, that in their rejecting, or not receiving of you, they have rejected the on­ly remaining means of their salvation, and as a testimony against them that will one day be brought to give in a sad evidence, the dust shaken off from your feet, (as it signifies that you have been there, and thus been fain to depart from them) will fall very heavy upon them.

15. Verily I say unto you, that it shall be more tolerable for the land of Sodome and Gomorrha in the day of judgment, then for that city.]

Paraphrase 15 I assure you, the pu­nishment or destruction that will light upon that city shall be such, that the destruction of Sodome shall appear to have been more tolerable then that. See note on c. 3. c.

[Page 52] 16. Behold I send you forth, as sheep in the midst of wolves; [ note f be ye therefore wise as serpents, note g andMild, meek wrathlesse, harmlesse as doves.]

Paraphrase 16. And therefore though ye may be allowed to be as prudent and wary as may be to preserve your selves, because they among whom you goe are ravenous as wolves, yet ye must most strictly preserve your mildnesse and meeknesse.

17. But beware ofthe men, [...] men; for they will deliver you up to theconsisto­ries, [...] councels, and they will scourge you in theirassemblies, see note on c. 6. d. Ja. 2. b. synagogues.]

Paraphrase 17. Your greatest danger will be from the Men, as they are called 1 Pet. 2. 4. those you wott of, of the Jewish Sanhedrin, and Consistories, for you shall be accused and brought before them, who if your offences be not conceived capitall, shall scourge you (according to Deut. 25. 2.) in their assemblies.

18. And ye shall be brought before governours and kings for my sake, for a te­stimony to them, [...] against them, and the Gentiles.]

Paraphrase 18. But if they desire to have you punisht capitally, they will remove you from thence to the Roman governours, requiring you to be put to death (as 'twas with Christ Joh. 18. 30.) And this carrying you from the Jewish to the Heathen, from one Tribunal to another, will be a means to proclaim and te­stifie the Gospel to Gentiles, as well as Jewes.

19. But when they deliver you up, [take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak,

20. For it is not ye that speak, but the Spirit of your Father, that speaketh in you.]

Paraphrase 19, 20. Make no provisi­on beforehand what answers ye shall give, ye shall at the time be directed what answers to make. And how suspici­ous soever ye may be of your own abilities, yet this need not trouble you, for God will enable you to speak that which is most sit and proper to be spoken by you, and sure they that have God to enable and direct them, need not fear they shall want answers.

21. And the brother shall deliver up the brother to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death.

Paraphrase 21. And one Christian (at least such as pretend to be so) shall accuse and deliver up another to the persecutors, and forgetting all natural affection, the nearest kindred shall mischief one another, and cause them to be put to death. See c. 24. 9, 10. & 2 Tim. 3. 3, 4.

22. And ye shall be hated of all men for my names sake; but he that note h endureth to the end shallescape. be saved.]

Paraphrase 22. And the Jews, where­soever you come, shall perse­cute you for preaching of Christ; but there is a fatall day approaching for these Jewes, and they that in despight of all these per­secutions, v. 18, 19, 20, 21, 22. shall stick fast to their Christian profession, they shall, beside their crown in another world, have a remarkable deliverance here out of that destruction, which universally lighteth upon all others.

23: But [when they persecute you in this city, flee ye into another: For verily I say unto you, You shall not have gone over the cities of Israel, till the son of man be come.]

Paraphrase 23. When they thus per­secute you in one city, you may flee to another, and be as­sured from me, that by that time you have gone through all the cities of the Jewes, v. 6. this fatal day shall come upon your per­secutors, see note on h.

24. The disciple is note i not above his master, nor the servant above his Lord.]

Paraphrase 24. How reasonable it is for you to expect this ill usage among men, ye may judge by what ye see already, and shall more largely hereafter discern to befall me, The disciple cannot in reason expect to be better used then his master, nor the servant then-his Lord.

25. It is enough for the disciple that he be as his master, and the servant as his Lord: If they have called the master of the house Belzebub, how much more shall they call them of his houshold?]

Paraphrase 25. The most that a disci­ple or servant can aspire to, is to come to his masters perfe­ction, Lu. 6. 40. And if they have called me Belzebub, how much reason have you to expect, that they shall deal with you, as with the wicked'st Apostates in the world, revile you proportionably, in your places and orders?

26. Fear them not therefore; for there is nothing covered that shall not be revealed, and hidden that shall not be known.]

Paraphrase 26. Be ye therefore coura­geous, not terrified by any thing that can befall you, this fear or foresight of the danger must not make you conceal any thing that I have taught you. See Mar. 4. 22.

27. What I tell you in darknesse, that speak ye in light: and what ye hear in the note k eare, that preach ye upon the house tops.]

Paraphrase 27. And therefore what I say now in parables to you, doe ye courageously publish to all, and what I more privately impart to you as my disciples, and not to the multitudes, c. 5. 1. doe you stand on the top of the houses, and proclaim from the battlements to the people in the streets, as publickly as ye can.

28. And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.]

Paraphrase 28. And never be afraid of any man, armed with the most power or malice, for the utmost he can doe, is to kill your bodies, but your souls he cannot touch. And what an improvidence would it be in you, if to escape those terrors ye should neglect your duty, and so incurre that farre greater danger from God, who hath imployed you, whose punishments are farre more terrible, casting unprofitable servants bodies and souls into eternal misery and torment.

29. Are not two sparrows sold for a note l farthing? and one of them shall not fall to the ground without your father.]

Paraphrase 29. Besides consider, that all the power of men whom ye can fear, is restrained and bounded by God, on whose messages you goe, if he see it most for his glory and your good to permit them to kill you, what reason can you have to be afraid of death, and if he see it not fit thus to permit, be confident they shall never be able to touch you. 'Tis not all the malice of men that can extend farther then Gods providence sees fit to permit and order, even in the least matters.

30. But the very hairs of your head are all numbred.]

Paraphrase 30. God hath the know­ledge and care and over-ruling of all the least things that belong to you, or shall befall you.

31. Fear ye not therefore, ye are of more value then many sparrows.]

Paraphrase 31. This is full ground of all confidence and courage to you, your lives are dearly valued by God, and will not by him be negligently or prodigally wasted.

32. Whosoever therefore [shall confesse me before men, him will I confesse al­so] before my Father which is in heaven.

Paraphrase 32. shall courageously preach my doctrine, when the preaching of it is persecuted, and when any particular duty taught by me, and required by me to be performed by all Christians, is so opposed by the world, that the practising it then may bring the utmost hazard upon him, shall then constantly adhere to that precept, and so confesse and honour me, how dear soever it cost him, I will be sure to own, and honour, and stick to him, de­clare those performances of his to his honour, before my Father in heaven, from whom he shall have the acclamation and reward of a good servant.

33. But whosoever [shall deny me before men, him will I also deny] before my Father which is in heaven.

Paraphrase 33. renounce the faith of Christ, or obedience to him in time of danger, he must expect to be renounced by me.

[Page 53] 34. Think not that I am come to send peace on earth; I came not to send peace but a sword.]

Paraphrase 34. Doe not deceive your selves with an imagination, as if the effect or design of my coming into the world, were to secure unto the Christian profession a perpetual enjoyment of world­ly quiet and prosperity upon earth, when all the malice of wicked men and devils are set against it, but rather reckon before hand of persecution as your portion, and expect that your perseverance and constancy in this profession may and very often will bring great outward calamities upon you for a season, even unto the killing of some of you.

35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law,]

Paraphrase 35. The farre more gene­rall effect of my doctrine will be, (or upon the publishing my doctrine will ensue) all manner of contention, quarrels and variance betwixt the dearest and nearest friends, either about acknowledging the truth of it, or adhering to it in time of danger.

36. And a mans foes shall be they of his own houshold.]

Paraphrase 36. And the nearer men are to others in kindred, &c. the more bitter will their hatred be against them (as against blasphemers, &c.) upon their receiving my doctrine, especially when it comes to be persecuted.

37. He that loveth father or mother more then me, is not worthy of me, and he that loveth son or daughter more then me, is not worthy of me.]

Paraphrase 37. And he that preferres the advantages which he can and is like to receive from his parents, or any that are dearest to him, before those he expects from me, or that values their kindnesse or good opinion more then mine, is no fit person for my service, no way qualified to be a disciple for me, for it is certain all such worldly interests will ever be soliciting against me.

38. And he that taketh not his crosse and followeth after me, is not worthy of me.]

Paraphrase 38. Nay I must plainly tell you, that he that doth not provide for the utmost that can come, that is not content to suffer death it self (and therein to doe what I doe before him) rather then doe any thing contrary to Christian duty, is not competently qualified to be a disciple of mine.

39. He that findeth his life shall lose it, and he that loseth his life for my sake shall find it.

Paraphrase 39. This comfort mean while ye have, that as be that useth any way of compliance with the persecutors, and so escapes their malice, and saves his life, shall gain little by this, but be in­volved in the destruction which awaits them, so on the other side he that shall hazard the utmost, that he may stick close to me, shall be likely to fare best even in this world. For thus I foretell you it will be, some to comply with the persecuting Jewes, and to escape their persecutions will renounce Christianity, and feign themselves zealous Jewes, and so when the destruction falls upon the Jewes, as it certainly shall most heavily, they shall be involv'd in that destruction, and that is all they shall get by that compliance, and pusillanimity: Whereas at the same time they that comply not, and so venture all that the Jewes malice can doe against them; shall by the destruction of their persecutors be rescued from that danger, and live to see a peaceable profession of Christianity, or if they doe not, have the losse of a short temporary life rewarded with an eternal.

40. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me.

Paraphrase 40. And therefore both to arme you against this great errror and to satisfie one objection more which will be apt to rise in your hearts, (viz. that if Christian doctrine will be so perse­cuted, you have reason to expect that it will be look'd on strangely by all others, and that no body will dare to receive you into their houses) I now tell you, that how great soever your persecutions are, and how dangerous a thing soever to professe to be a follower of Christ, yet shall no man have reason to fear the entertaining of you, for the same protection that waits over you, v. 39. and the same reward that attends you, v. 32. shall also await those that are thus kind, as to receive you, It shall be as if they had entertained not only Angels but Christ, and God himself, they shall be farre the safer, not in more danger for such guests, ac­cording to that saying so ordinary among the Jewes, that every mans Apostle is as himself. (See note on John. 20. b.) what is done to ones proxy, is interpreted as done unto himself.

41. He that receiveth a prophet in the name of a prophet, shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous mans reward.

Paraphrase 41. He that entertaineth (see note on 1 Tim. 1. c.) a Prophet in the name of him that sent him (one Prophet coming in the name of another Prophet, as Elizaeus in the name of Elias, and the Apostles in the name of Christ) or in that one consideration because he is a Prophet, or he that doth support and enable a prophet to doe his work that sent him, he shall receive the same reward that he should, if himself had been sent to prophecy, (gain thereby an inte­rest in his work, and so in the reward due to it) yea the same that he should have had, if he had received him that sent him, even Christ, and God which sent Christ, See v. 40. And so likewise he that entertains any holy man sent by another to plant holi­nesse among men, shall receive the benediction, Gen. 30. 27. that attends the having a righteous man in ones house, or that of Lots entertaining the Angels, the messengers of God, or of Rahabs receiving the Spyes, that is, shall himself be delivered by that means when others are destroyed.

42. And whosoever shall give to drink to one of these little ones, a cup of cold water only, [in the name of a disciple,] verily I say unto you he shall in no wise lose his reward.

Paraphrase 42. In this notion, be­cause he is a disciple of Christ, (as Mar. 9. 41. in my name because you are Christs.)

Annotations on S. MATTHEW, Chap. X.

a Note: [...] V. 1. Cast them out] The Devils possessing men in those dayes, which was much more ordinary before the coming of Christ, and about that time, then it hath been since (Christ having much retrench'd and restrain'd Satans power) had generally corporeal discernible effects attending it, diseases of all kinds, Epilepsies, &c. And agreeably thereto, the Apo­stles delivering men up to Satan, is said to be [...] to the destruction of the flesh. And therefore be­fore any such disease could be cured, the Devil must be cast out. And accordingly here the same power is given to the Disciples, to cast out Devils, and to heal diseases.

b Note: [...] V. 2. Peter] His name was Simon, but is now Joh. 1. 43. alter'd by Christ into [...] which in Syriack signifies (as it is rendred in Greek) [...] a stone. [...], saxum, cautes, silex, saith the old Glossary, it signifies a stone, or rock, or flint, but in this place no more then a foundation-stone (for such the Apostles were, Ephes. 2. 20. Rev. 21. 14.) as that is laid up­on the corner stone, Jesus Christ. And upon that and other the like (the rest of the Apostles styled twelve foundations, Rev. 21.) all beleivers, as living stones, are built, 1 Pet. 2. 5. This Greek word [...] in the Feminine is exactly all one with [...] in the Masculine, [...] as may appear not only by Mat. 16. 18. where that which is in the Greek thou art [...], and upon this [...], &c. is in the Syriack, thou art Kipha, and upon this Kipha, &c. but also by other good authors in the Artick Dialect, particularly Homer, who four times useth [...] for a stone, or petra. [...]. 'tis taken for a great stone, [...], such a weight as two ordinary men could not have carried, and yet is taken up in Aeneas's hand ( [...]) to throw at Achilles. In two other places, [...]. 'tis [...] not [...] mill-stone, for it [Page 54] was such as one flung at another, but from the figure & weight of it, (that it was [...]) only a very great one again, [...], not simply an huge stone, an immoveable rock, &c. but comparatively very big for that use of throwing. In the fourth place, [...]. it is a stone which he could, and did take in one hand, [...], saith he. So Rom. 9. 33. [...] and [...], rock, and stone, are as perfectly all one as [...] and [...], stumbling and offence, and both distinctly to be rendred not rock, but stone, such as men are apt to stumble at. And so more clearly, 1 Pet. 2. 7. where the stumbling stone ( [...]) is made use of in the building, as a corner-stone. So Mat. 27. 51. the [...] which are rent in sunder are the stones of the Temple. (the several parts of which are there enume­rated, the veyle, the ground, the stones, the timber, and the bodies of the interr'd.) And therefore for any con­clusion from the Critical notation of the word [...] here, that it should signifie a rock, and not a stone, I suppose no ground can be fetch'd from hence; [...] and [...] being in the Grammar notion absolutely the same, and both of them set sometimes to signifie such a stone, as is made use of in a building, and is joyn'd it self to the corner-stone, as here to Christ Jesus, there­by helping to support the superstructure, which is raised on it, as may appear both by the circumstances of the context, Mat. 16. (where in reference to this name of his, Christ saith he will build his Church [...] upon this stone) and by Eph. 2. 20. where the Apostles are look'd on, as this foundation of the build­ing (the Church) and Rev. 21. 14. as twelve foun­dations of it. 'Tis true indeed that in some other pla­ces [...] doth signifie a rock, as that notes a great im­moveable mine of stone, as c. 27. 60. where the [...] hewing or cutting the tomb in (or as S. Mark reads, out of) the [...], notes it to signifie a mine or rock of stone, in or out of which that tomb was cut out whole, or in one entire piece, and so [...] Luke 8. 6. on which the seed fell, might possibly be an entire rock without any earth or moysture in it; but Matthew and Mark read [...], on earth which is stony, on stony ground, not making it one entire stone, but which had store of stones in it. So Mat. 7. 25. the house founded, and v. 24. built [...], upon a rock; Where it must be observed what place the [...] hath there in the building, and 'tis clear, that it is not there (as here) any part of the foundation, but as the ground whereon the whole building (foundation and all) is layd, as in the Antithesis, v. 26. the sand is the ground on which the other house is built. The house builded and founded upon a rock had its corner-stone, and all the rest of the foundation cemented to a rock, or natu­rall mine of stone; and that made it so firm, that un­lesse the cement should fail (which is not there suppo­sed) or the rock move, that house could not move nei­ther; but the other being built upon the sand, (and therefore said but to be built, whereas the former is said to be built and founded) could have no foundation on so fluid a bottome as sand, to which nothing can be fa­sten'd, and that is the cause that it fell so soon. In these three places, and perhaps 1 Cor. 10. 4. [...] may sig­nifie a rock, and accordingly the Glossary renders it cautes, as well as saxum. But in this, and the other places (when Peter title is concern'd in it) it cannot signifie a rock, either as that is abstracted from build­ing (for this here referres to building) or as that is such on which the whole building (foundation and all) is founded, as Mat. 7. for that must suppose Peter ante­cedent to Christ himself (as that rock is to the whole foundation, and so to the corner-stone it self, that house being not only built, but founded on the rock) which is too absurd to be asserted or confuted. Thus much of the word [...], which thus became that Simons or­dinary title, or agnomen, by which he was principally known and recorded to posterity, Simon or Simeon be­ing, till his coming to Christ, his ordinary name.

c Note: [...] V. 4. Canaanite] Many Greek copies have [...], others [...], and [...] The word comes not from the name of a place, as a [...], but from [...] and [...] zeale, [...]: from whence is [...] (which with the Greek termination [...], is directly [...]) a Zelote. The Syriack hath [...] Keno­noyo, which seems to be the version of [...]. The matter is clear, that this Simon, Luke 6. 15. and Acts 1. 13. is called [...] the Zelot: And [...] and [...] are as perfectly the same, as Cephas and [...], Tabitha and [...], and the like. Of these Zelots so famous among the Jews, many mentions we have in sa­cred Writ. Phinees is looked on as the first to whom that name was competible, for his slaying the uncleane paire in the very fact, which Mattathias in his dying speech calls his [...], having zeal, 1 Mac. 2. 54. And after his Elias in his apprehending the pro­phets of Baal, and slaying them 1 Kings 18. 40. which again Mattathias calls [...], having zeal for the law, v. 58. And such was this Mattathias, and his son Judas, &c. which without any external calling took upon them to destroy the profaners of the Temple, putting in their colours these words, [...] that is, Who is like thee among the Gods, O Lord? or as others read it, [...] Who is like thee among the Princes of Judah? From the initiall letters whereof [...] they seem to be stiled Maccabees, which though literally it do not, yet in effect denotes Ze­lotes. But Ferrarius in his Nomenclat. Syr. translates the very word [...], aemulaetor, Maccabaeus, writing it with Koph which is not answerable to the Hebrew Caph, which others generally use in this word. In after times from these beginnings great distempers and flames broke out. A multitude of men under pretence of be­ing zealous for the Law and honour of God, under the name of [...] Zelots, committing all the riots and bloodinesse imaginable. See Josephus [...]. l. 4. c. 11. where he saith of them, that they killed many of the chief men of the nation, and still when they did so, boa­sted of themselves [...], that they were become the benefactors and Sa­viours of the people. Whose insolence meeting with the timidity and basenesse of the peoples minds, advan­ced so farre, [...], that they took upon them to chuse and ordain the high Priests, contemning the rules of birth by which those were to succeed, and constituting ignoble obscure men in those places, that by that means they might have abetters and partners of their villanies. These, saith he, c. 12. im­posed this name of Zelote upon themselves [...], as if their undertakings were good and honourable, and not (as indeed they were) [...], [...], emulous of the worst deeds imaginable, and even out-stripping all. Of these (as a Sect having its original from Judas Gauloni­ta and Sadduchus,) Bonavent. Corn. Bertram. in the end of his Book De pol. Jud. thus speaketh, Zelotarum secta Judaeis ipsis omnibus perniciosissima, ut quae Judaeo­rum omnium excidium, totiúsque reipublicae Judaicae prostrationem non modò accelerarit, sed & eam tam mi­seram & calamitosam effecerit. The sect of the Ze­lots was most sadly pernicious to the Jewes themselves, and did not only accelerate the total destruction of them, and the prostration of the whole Jewish common-wealth, but withall made it so miserable and calamitous when it came. Which story of the Zelots in Josephus agrees very well to this time, wherein Christ lived, and so there is little doubt, but that this Simon was himself one of this Sect, and so call'd by that title, Simon the Zelote.

d Note: [...] Ib. Iscariot] This title of his may either be taken from his country whence he came, a man of Carioth, [Page 55] (according to which it is that the antient Greek and Latine MS. generally reads [...] A cariota, from Carioth,) Or else from the Syriack, which calls a wallet or purse Secariat, and then [...] Secariota, or Iscariota may signifie [...], him that hath the wallet, which was the office of this Judas.

e Note: [...] V. 9. Purses] The word [...], that literally signifies a girdle, both in Greek and Latine authors, signifies also a purse, either because that was wont to be sowed or fasten'd to the girdle, or because the girdle being a loose thing, like a scarfe, tyed about the middle, they used to wrap up their money within it; and so the gold and sil­ver and brasse (for such were the Roman asses and qua­drantes) in their zones, are three sorts of coines made of those three metals, the brasse being coines of the least value for the least commodities, or for common uses and exchange, as gold and silver for higher purposes; and so under the prohibition of all these is forbidden all greater or lesser provision of money, to be carried out with them. [...] These they are forbidden [...] to pos­sesse, that is, to acquire, or any way to provide for them selves against this journy; for so the word signifies to get, [...]o purchase, Acts 22. 28. and not only to possesse. [...], acquiro, saith the old Glossary, [...] a­deptus, indeptus, and accordingly in Demosthenes 'tis set opposite to [...], to keep, Olynth. 2. So in Muso­nius, [...]. Stob [...]. p. 489. [...] those things that are ac­quired with difficultie are distinguished from [...], such as are hard to keep. This making pro­vision of money for their journey, as they that goe on their own businesse are wont to doe, is forbidden the A­postles, who going on Christs errand are to expect and confide to be provided for by him, and so also for vi­ctuals, [...] which sure is meant here by [...] the scrip which was usual for travellers, or any to carry victuals in. Thus 2 Kings 4. 42. that which we read eares of corn in the busk, the Greek read [...], eares in his scrip or sachel, thus rendring the He­brew [...], which some taking for a vestment, rendred it there a husk, as the garment of the corn, but surely not rightly; for that was sufficiently said in the eares of corn precedent. The Hebrew [...] is directly our En­glish, sachel, and as there the eares of corn were brought in the sachel, and the bread (the twenty barly loaves) be­sides, some other way, so Mark 6. 8. (the place paral­lel to this here) 'tis set distinctly, [...], neither sachel, nor bread, neither other kind of victuals in the scrip, nor so much as bread. The word [...] is only thrice more in the old Testament, in the Apocryphal book of Judith c. 10. 5. [...], she filled the scrip or bag with parched corn, and c. 13. 10. [...] the sachel of victuals; and so again, v. 17. And so in all the places it notes a portage for victuals carried out with them, not as some have conje­ctured [...], the poor mans, or beggars scrip (which saith the proverb, [...], is never filled, and again, [...], the poor mens sachels are alwayes empty) for sure Judith with her Maid went not, like beggars, with empty sachels, but, as it appears c. 10. 5. with rich provision along with them, and so the [...] bread added to [...] the sachel in S. Mark en­forces, the bread being certainly carried out with them, and the scrip to the same purpose that the bread, that is, both of them for provision for the way. To that of asking or begging by the way, others have with more probability applied that of the [...] staffe, [...] that fol­lows, making that the character of a poor man or beg­gar. So the Germans baettel stab, is their begging staffe, saithAntiq. conviv. l. 2. Stuckius, (the word baetten, saith he, coming from the Greek [...], to ask or begge) and his best testimony is that of Juvenal, A tegete & baculo, to signifie from begging. As for that of Jacobs speech of himself, Gen. 32. 2. with my staffe I went over Jordan, (that is, alone, without any companion) and Vlysses in Homer returning to his country with his [...], his staffe and scrip, These doe not conclude for him; because Jacob doth not affirm that he begg'd, but that he travailed a single person, in opposi­tion to the two bands, with which he returned: and so Vlysses is express'd by the Poet, not as a mendicant, but a solitary person, in opposition to the greatnesse in which he had formerly been. It is therefore more reasonable to resolve, that the staffe is here look'd on (as our Sa­viour prohibits it) as an Instrument of defence or of­fence, to secure them from assaults or dangers by the way, from which God is to be trusted to defend them, without any provision on their part. Thus in the story of Bel and the Dragon v. 26. Daniel undertakes to kill the Dragon [...], without sword or staffe, and Ezech. 21. 21. the Greek uses [...] for [...], an arrow or sharp instrument ordinarily ren­dred [...] a dart, and when they render [...] by it, it then goes oft for a weapon of defence, as against a dog, 1 Sam. 17. 43. And that it is to be taken here in this notion may probably appear by Luke 22. 36. where Christ referring to this direction of his for the Disci­ples journey, I sent you without purse, scrip, shooes, he saith, to expresse the distresses that are now like to be­fall them, But now he that hath a purse, let him take it, and likewise his scrip, (now permitting what he had before prohibited) and he that hath no sword, let him buy one, in which words the sword seems to be set down in the place of the staffe, which is there omitted, and so concludes the use of the staffe here to be the same in general, as of the sword (viz. for defence from as­saults) though the sword be more advantageous for that purpose. One thing only I shall have need to adde, that the Staffe was also among them as among us, the companion of the way, either as an help and susteiner of weak travailers (and accordingly Exod. 21. 19. [...] walk abroad upon his staffe, and Zach. 8. 4. where the Hebrew is [...] fulcrum, a staffe to lean on, or universally for all, when [...] is rendred by it, and when 'tis [...], the staffe in the hand, oft-times in the Old Testament. In which respect perhaps it is that Mar. 6. 8. where this very commission is recited, they are commanded to carry no­thing with them [...], but a staffe; Which places, though they appear contrary one to another, are yet thus reconcileable, that they were not like sollicitous persons to carry the former kind of staffe, that for de­fence, but the walking staffe they might, like ordinary travellers (and accordingly Luke 9. 3. [...] neither staffes, and so the Plantine Edition reads it here) in like manner as in Marke they are allowed to be shod with sandals ( [...]) for the journey or travaile, and yet in Matthew they are forbid [...], to possesse shooes (that is, provide or carry along with them any other then those sandals, which they wore) which 'twere a piece of sollicitude to doe. That all these were the ordinary viaticum for travailers (and accordingly are here forbidden by Christ, who means that they shall not need any such provision) will appear by Maimonides in Halacha Beth Habbechira, c. 7. where speaking of them that came up to Jerusalem, and forbidding them to come in­to the Temple in their travelling guise, he expresseth it thus, No man may come into the mount of the Temple with a staffe, or shooes, or with a wallet, or with money folded up in a wallet.

f Note: [...] V. 16. Be ye] One idiome of the sacred Writers may be here taken notice of, who by words Impera­tive, having the form of Precept, doe oft-times mean no more then either Prediction of what will befall, or else Permission of what may lawfully be done by them. So here in the next the 17th verse, [...], take heed of the men, is no Command of caution [Page 56] or prudential behaviour toward the Jewish Sanhedrin, nor was it so understood by the Apostles, who many times did avowedly professe Christ before them, when it brought the utmost peril upon them; and that they should be so used by them, is here foretold in the latter part of the verse, they will deliver you up to the Councels, and they will scourge you in their Synagogues, that is, ye shall be deliver'd up and scourged by them, and so that is all that is meant by [...] a prediction that their greatest danger is from them. So Mat. 23. 32. [...], and doe ye fill up the measure of your fathers, a Prediction what they would, no kind of Command, what they should doe. So c. 24. 16. Let them that are in Judaea slee unto the mountains, let him that is on the house top not descend &c. and v. 20. Pray ye, that your flight be not in the winter, all in form of precept, yet none but the first of them is so much as an Admonition, (and that only of Counsell, prudentially what was best for them) all the rest are but so many forms of Predictions, of the suddain and horrible dan­gers that should overtake all that continued in Judaea, when that day of vengeance came. So Luke 21. 19. [...], In your pati­ence or perseverance possesse ye your souls, or lives, Pos­sesse ye, that is, there is no such way to keep or preserve your lives, as persevering, faithful adherence to Christ, So v. 28. When these things begin, [...], look up, and lift up your heads, that is, by those signes ye may know, that the worst of your dan­ger is then over, and your redemption draweth nigh. So Luke 22. 36. Let him that hath a purse take it, and he that hath no sword, let him sell his garment, and buy one, Where sure there is no Command of arming them­selves, or buying swords, (if there had, it would have been necessary to have had as many swords, as men, whereas 'tis plain v. 38. that two are said by Christ to be sufficient for the whole company: and after, when Peter drew, and smote with one of them, he was sharply re­prehended for it,) but only a Prediction of the dan­gers they should run; &c. So 1 Cor. 7. 23. [...], be not ye made the servants of men, which is no Precept against a Christians serving another man, but only a liberty, or Permission that he may law­fully keep, or enjoy his freedome, if he have it by birth, or donation, but not a Precept imposing a necessity on him that he must. By all which examples it may be conjectured, what weight must be laid upon the [...], be ye wise, or prudent, as serpents, not that it is a Precept of the serpentine wisdome, guarding and securing themselves, for sure 'twas lawful for them, in the preaching the Gospel, voluntarily to run the ut­most hazards, but either by way of Prediction, that the wolves, among whom they came, would be very rave­nous, and so their danger great, or else by way of Permis­sion that (provided they keep themselves perfectly in­nocent) they might be as wary and prudent as they pleased.

V. 16. [...] Harmless] For the notion of the word [...], the Origination of it must be considered from [...] to butt, or strike, or wound with the horns; from hence, saithIn [...] p. 476. l. 3. Eustathius, comes [...], and consequently (saith he) it signifies [...] sim­ple and mildly disposed, and not butting or using of horns against any body. SoI [...]ad [...]. p. 1353. l. 15. again, [...], the word so derived signifies wrathlesse, an­gerlesse, as one that useth no horns, hurts no body: And this notion perfectly agrees with the nature of the Dove, which, say the Naturalists, hath no gall, is never angry, nor hurts any, and so in all reason is to be resolved the meaning of it in this place. SoDial. IV. [...] 191. Caesarius [...], not retributing evil to any man, [...], for the Dove hath no malice in it, hurts nothing, having not the Organ of choler in it.

h Note: [...] V. 22. Endureth to the end] To endure to the end doth here cleerly signifie a persevering constant adhe­rence to Christ, in despight of all the persecutions that shall befall them for the name of Christ. And for an encouragement to that, is here added the promise, that this shall be the most probable course, in the event, to escape not only eternall wrath, but even present de­struction here. This will appear by the context which runs thus, The Apostles are appointed to go preach first to the Jewes peculiarly, and not to any others, till they have done with them, v. 5. they are foretold what usage they shall meet with among them, scour­ging and killing v. 17. and as a means to escape the sharpnesse of this ill usage among them, is their flying from one city to another, v. 23. which will save or deli­ver them for the time, and before they shall have gone over all the cities of Israel, that fatall destruction, or coming of the son of man v. 23. shall be, and so shall supersede their farther cruelty upon them, and withall involve all those, who, to save themselves, shall deny and forsake Christ. See v. 39. and Lu. 9. 24. That this is the meaning of [...]) here, [...] as 'tis in many other places, will appear both by Mat. 24. 13. where the same words are again used in that very bu­sinesse, and by Mar. 13. 13. which is parallel to that place; And there these words but he that endureth to the end, shall escape, are attended immediately with the mention of the abomination of desolation, in stead of which S. Luke sets the encompassing of Jerusalem with armies (see Note on Mat. 24. 3.) and the advice to them, which are in Judaea, to flie to the mountains, which is a character, by which we may discern to what the escaping doth belong; And that [...] is not alwaies to be interpreted of eternall salvation, but of temporall escaping (any more then [...] doth Acts 7. [...] 25. where 'tis cleerly the deliverance of the Israe­lites out of Aegypt by Moses) and is directly answe­rable to the Hebrew reciprocall, [...] and [...] which Gen. 19. 19. and in other places we render es­caping, will appear hereafter on occasion of the phrase [ [...]] Act. 2. 47. and Lu. 13. 23. and 1 Pet. 1. 5. and 2 Pet. 1. 3. And this verse being' thus under­stood, will be all one with that famous prediction, of the Bird in the Capitol, [...] (see Suetonius in Domit. c. 23.) spoken surely for the comfort of Christians then, in respect of their persecutions, but wrested to Trajan and Adrian, by the Historian.

i Note: [...] V. 24. Not above] This is a Proverb, or known saying among the Hebrewes; Aben Ezra on Hos. 1. 2. sets it down in Hebrew, thus, [...]. It is enough, or sufficient, for the servant to be as his ma­ster, that is, he hath no reason to expect any better por­tion, hath all reason to be content with that. Many other such proverbiall speeches there are, falling from Christ, (as purposely making use of what was good among them, their customes, their proverbs, their formes of prayer and benediction) So that of Mat. 7. 2. In the measure you mete, it shall be measured to you again. For so in that part of the Gemara call'd Sanhedrim we find [...] In the mea­sure that a man meteth, they shall mete to him in that. See c. 19. note b. and 2 Thess. 3. b. and Rom. 2. a.

k Note: [...] V. 27. Hear in the ear] This phrase of hearing in the ear will be best explain'd by referring to the custome of the Jewes mention'd by the Rabbins, who affirm that the Masters among the Jewes were wont to have their Interpreters, who (as the [...]) of the Oracles) did receive the Dictates of the Masters, whisper'd in the eare, and then publickly propose them to all; the Masters dictating softly, but the Interpreters delive­ring them aloud. Of this Elias Levita speaks in his [Page 57] Thisbi, on the word [...], and saith that the Inter­preter is mention'd Exod. 4. 16. he shall be to thee as a mouth (where the Targum reads [...], the word which is among the Chaldees the title of an Interpreter) and adds that every Psalme that is inscribed [...], was received from a Master, and dictated by an Inter­preter. So 'twas an ensigne of a Master, to have an Interpreter. In the Excerpta Gemarae, tract. de San­hed. c. 1. §. 7. Dixerunt Jehudae interpreti Resh La­chish, adsta illi in concione, adstitit, & se inclinavit juxta illum, & iste nihil ei dictavit, Judah the in­terpreter of Resh Lachish stood by him in the assembly, and bow'd himself to him, and dictated he nothing to him. And in Barachoth, c. 9. Rector Vniversitaetis eris, ad­stabítque tibi [...], thou shalt be ruler of the Vni­versity, and shalt have by thee an Interpreter. This Christ applies to himself and the Disciples, making himself the Master, dictating to them the words of life, the New Covenant, which they consequently are bound [...] to proclaim to others, [...] as so many [...], aloud, publickly, on the house-top, and not, for fear, keep in any part of it. As for the phrase on the house­top, that is taken from the custome of their flat buil­dings, plain on the top, with battlements about them (see Note b. on c. 4.) by which means it was both or­dinary and very convenient, when any thing was to be proclaimed to the people, to doe it from the top of the house, standing on the battlements. So in Hege­sippus there is a remarkable place, cited byEccl. Hist. l. 2. c. [...] Eusebius, When, saith he, by the preaching of James the brother of the Lord, and Bishop of Jerusalem, many of the chief of the people beleived in Christ, many of the Phari­seès and other sects which beleived not, came to him and perswaded him that he would unseduce the people, and to that end, at the Passeover, when all the people came up to Jerusalem, [...] they intreat him thus, [...], [...], [...], set thy self upon the battle­ment of the Temple, that from above (that is, by the advantage of place, as the Latine interpreter reads it, de superiore loco) thou mayest be conspicuous (or, known who thou art, because by the title of James the Just he was so reverenced by all the nation, and known by them generally) and thy words easily heard by all the people. And accordingly [...] they set him upon a battlement of the Temple, in the very same phrase, that is used of the Devil to Christ c. 4. 6. in order to the [...], casting him­self down; To that the setting him on the top of the battlement (and not within, so as to lean over it) was sure most proper, and so 'tis certain, that is the meaning of it c. 4. and by consequence (the phrase being to a letter the same) in the story of James in Hegesippus also where accordingly it followes, [...], they went up and cast him down (and so Eusebius cites it there out of Clemens, [...], he was cast down from the battlement) though it seems [...], he died not with the fall. From this circumstance of that story it is most probably concluded, to be the custome for those that proclaim'd any thing from the house-top, to stand on the top of the battlements (which accordingly were of a sufficient breadth to stand upon) and not so to stand within, as to speak over it.

k Note: [...] V. 29. A farthing] For [...] the Hebrew reads [...] a little piece of money, the Syriack reads [...] Asor, the Greek word so changed by them. The Arabick have Phals, which they use to expresse the least piece of money that is, and accordingly for [...] Mar. 12. 42. they read Phalsain the Duall from that. For the value of the coyne, according to the use of the word Asore in the Syriack,Syro-Arab. Lex. Jesu Bar Ali faith, that there are such diversities of opinions, that 'tis hard to determine any thing in it.

CHAP. XI.

1. AND it came to passe, when Jesus had made an end of commanding his twelve disciples, he departed thence [to teach and to preach in their cities.]

Paraphrase 1. To give instructions, and teach the Gospel (see note on c. 9. 1.) in the cities whither he now removed.

2. Now when John had heard in the prison the works of Christ, he sent two of his disciples.

3. And said unto him, Art thou note a he that should come, or look we for ano­ther?]

Paraphrase 2, 3. Now John Baptist be­ing put in prison, and in dan­ger of being put to death, and hearing of the miracles done by Christ, though (Joh. 1. 34.) he had been sufficiently convinced that Christ was the Messias, and after the testimonies given by him (Joh. 3. 32. 36. cannot be imagined to lie open to any doubtings, Yet to satisfie and confirm his disciples, which were in danger to be thus assaulted, being tempted with their Masters imprisonment and danger, hereupon he sent two of his disciples to know of Christ if indeed he were the great Messias or no, that when he was cut off his disciples might not be shaken in their bel [...]ef of Christ, but adhere and cleave fast to him.

4. Jesus answered and said unto them, Goe and shew John again those things which ye doe hear and see.

5. The blind receive their sight,receive and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor note b * have the gospel preached to them.]

Paraphrase 4, 5. To this Jesus an­swered by giving them the character of the Messias, as it lies in the Prophets of the old Testament, of opening the eyes of the blind, &c. (All which they now see verified in him) and to those other parts of curing diseases and raising the dead he added this farther branch, that the humblest and meanest persons, those of the lowest condition, have the glad tidings of the Gospel preach'd to them, as good a share in this blessed message as the best, and peculiarly they above others are affected and wrought on by the preaching of it.

6. And blessed is he, whosoever shall not be note c scanda­liz'd at, or, about. offended in me.]

Paraphrase 6. And for that which concerns their doubting of what before they had beleived, and that founded on John's present condition, Christ adds (over and above the words of the Prophets) Blessed is he who doth not forsake, or fall off from me in this time (or by occasion) of temptation, or affliction, (such as now John is in, and) such as shall oft befall Christians in this world, Christs office being not to deliver all men in this world out of such, but to shew them the way to suffer patiently, and to conquer by suffering.

7. And as they departed, [Jesus began to say to the multitudes concerning John, What went ye out into the wildernesse to see? a reed shaken with the wind?]

Paraphrase 7. Jesus thought fit, upon this occasion, to give the peo­ple a right notion of John the Baptist, which consequently would give them a more perfect knowledge of himself, Johns office being wholly subservient to the revealing of Christ. Thus therefore he began to them, What was it that so many of you went out into the wildernesse to behold? was it a reed, such as the wind playes with there in the wildernesse, any trifle of so little moment and so ordinary to be seen there? Sure your going out to him was not on so childish an errand.

[Page 58] 8. But what went ye [...]ut for to see? A man cloathed in soft rayment? Behold, they that wear soft cloathing, are in kings houses.]

Paraphrase 8. Or was it any glorious gallant person in splendid ar­ray? sure such an one you would not have look't for in a desert; but a court, and you know 'twas quite contrary of him, You found him in an austere habit and diet, and therefore you cannot now imagine that he is troubled with the confinement or danger he is in sin, so that he should presently be cast into doubts, or be changed so soon to so much weaknesse of faith from so much strength. Certainly he that lived in a wildernesse and observed that habit and diet there, is not now troubled at all that he is from Herods court cast into prison.

9. But what went ye out for to see? A prophet? yea, I say unto you, and note d more then a prophet.]

Paraphrase 9. No, 'tis certain you went out to him, as to a pro­phet, and of him I must tell you, that he is a great Prophet, nay of a pitch beyond all the prophets that ever went before him, a direct herald, and harbinger of Christ.

10. For this is he, of whom it is written, Behold, I send my messenger before note e thy face, which shall prepare thy way before thee.]

Paraphrase 10. For himself was pro­phecied of by the other Pro­phets, that he should be the forerunner of the Messias, and when he came, he did accordingly, pointing at him, This is he &c. Joh. 1. 30.

11. Verily I say unto you, Among them that are born of women, there hath not risen a greater then John the Baptist; notwithstanding he that is least in the kingdome of heaven, is greater then he.]

Paraphrase 11. Of him I shall freely say, that among all the Pro­phets or special persons which since the beginning of the world have been by God sent to any office in his Church, John Baptist is absolutely the greatest, honour'd with more signall revelations, then any of the old prophets, Joh. 1. 32. seeing the holy Ghost come down upon me &c, And yet let me tell you, that an Apostle of mine, the mean [...]st or least of them, whether in respect of revelations (having to those of his, many others superadded) and the power of miracles, which John had not, Joh. 10. 41. and the holy Ghost visibly de­scending on them, or whether in respect of office, sent by Christ to testifie his resurrection, to convert first, and then to rule the Church after me, is to be look't on, as a far greater person, and more honourable officer, then John Baptist, who is no prophet himself, but only the forerunner, and so disciple, servant of a prophet.

12. And from the daies of John the Baptistas yet, [...], untill now, the kingdome of heaven note f suffereth violence, and the violent take it by force.]

Paraphrase 12. And yet after all this, so acknowledg'dly true of John, it is most sadly considerable, how after all Johns preaching of me, and all Judaeas going out to him, c. 3. 5. (and even the Pharisees and Sadduces many of them v. 7.) and their being baptized of him into the belief of the Messias (first preached, and then pointed out by him, and testified, This is he) yet from that time till this, all this while to this houre, scarce any, but the multitude, and meaner crowd of the Jewes, come into the Gospel, together with the Publicans, and Sinners, or Gentile men among you, who are looked on by the Jews, as those, which have no right to the Messias, and so as violent persons, invaders, intruders. The wise and learned among you, who could not but know him to be a prophet, and consequently in any reason should have given the readiest obedience to his doctrine, and so according to his direction have beleived in me (as finding him so distinctly foretold by the prophets, as the forerunner of the Messias) doe not receive either of us. They were the men, which received not the Baptist, c. 21. 24, 32. whereas all beside them (as tis there said v. 25.) the multitudes, Lu. 3. 10. the publicans v. 12. the souldiers v. 14. were very observant disciples of his; and in like manner ever since, the multitudes, and the publi­cans, from whom 'twas least to be expected, they have beleived on me, but the principall men, Pharisees, and Doctors &c. they oppose and blaspheme, v. 18. 19. And thus, as when a house is broken up by thieves, those of the family are deprived, and all is parted among invaders, so is it now, the eminent Jewes are deprived of all their part in the Gospel, and only the more ignorant multitude, and the publicans, &c. they divide it among them.

13. For all the prophets and the law prophecied untill John.]

Paraphrase 13. For the Law and Pro­phets all of them, that is, the Writers of the Old Testament, had a propheticall relation to the Messias, darkly and afarre off, described Christ, in types and predictions, and so continued to doe, till John came, but he, beyond them all, by way of indica­tion, pointed at him, as actually present, whom all others foretold as future, and at a distance.

14. And if ye willreceive him, this [...] receive it, this is Elias, which was for to come.

Paraphrase 14. And whether you will or will not receive him, take it how you will, This is that Elias prophecied of in Malachy, to usher in a new state, and the Messias the prince of it.

15. He that hath ears to hear, let him hear.]

Paraphrase 15. And the embracing of his doctrine or message, is a matter of huge concernment, and they that doe not embrace it, will not excuse themselves from the crime and punishment of obstinate wilfull blindnesse.

16 But whereunto shall I liken [this generation? It is like unto note g children sitting in the markets, and calling unto their fellowes,

17. And saying, we have piped unto you, and ye have not daunced, we have mourned unto you, and ye have not lamented.]

Paraphrase 16, 17. the chief men of this age among the Jewes, the Pharisees, &c. Their dealing with John and Christ is just the same, that ye have seen boyes, playing in the streets, sportingly complain of, telling their fellows, that they will doe nothing as they should, neither follow them in their mirth, not their sadnesse. For just so these, whatsoever kind of messages God sends to them, they respect and obey them not, nay some great exceptions still they have to the messengers, to contrary sorts of them, contrary exceptions, first one exception they have to John, and then another, quite contrary, to Christ.

18. For John came neither eating nor drinking, and they say he hath a devil.]

Paraphrase 18. If John use a diet more austere then ordinary, then they that are the wise men among you, Pharisees, Doctors of the Law, look on him, as a mad man, a melancholy, hypocondriacall person. See Joh. 7. 6.

19. The son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners;and [...] but wisdom is justified note h of her children.]

Paraphrase 19. And if Christ come, using the ordinary diet of men and eating promiscuously with all company, they censure him as a loose person, and a favourer of such. And so Christ and his forerunner, the Baptist, and in them two, the wisedome from above, divine knowledge, or the Gospel of Christ, is by this means justified, testified, appro­ved to be that, which the Gospel of Christ was foretold to be v. 5. (contrary to the wisedome of the world,) embraced generally by none, but the meanest, and most despised, the Publicans and people, and they generally receive it.

20. Then began he to upbraid [the cities wherein most of his mighty works were done, because they repented not.]

Paraphrase 20. the places of note, cities or townes, or regions, wherein he had done the greatest miracles in most abundance, that after all this they did not amend their wicked lives according to his doctrine.

21. Wo unto thee Chorazin, wo unto thee Bethsaida; for if the mighty works, which were done in you, had been done in [Tyre and Sidon] they would have repented long agoe in sackcloth and ashes.

Paraphrase 21 heathen cities neer you, whence they came out jin troops Mar. 3. 8.

22. But I say unto, you [It shall be more tolerable for Tyre and Sidon at the day of judgment, then for you.]

Paraphrase 22. The judgment or pu­nishment which befalls meer heathen cities, shall be easier, or lesse, then that which expects you.

[Page 59] 23. And thou Capernaum, which art exalted unto heaven, shaltor, goe down, for the Gr. and Lat MS. reads [...], de­scends. be brought down to note i hell: for if the mighty works which have been done in thee, had been done in Sodome, it would have remained untill this day.]

Paraphrase 23. And thou Capernaum the place of my abode, which hast been so honour'd, and fa­vour'd by me, beyond all other places, and hast received such spiritual advantages, shalt be brought to destruction and desolation suddenly, humbled as low as thou wert highly advanced; for if the miracles done in thee, on design to reform thee, had been done in Lots time for the reforming of Sodome, and Gomorrah, Sodome would certainly have reformed, and so should not have been destroyed.

24. But I say unto you that it shall be more tolerable for the land of Sodome, in the day of judgment, then for thee.]

Paraphrase 24. And therefore you in all reason are to expect a sad­der destruction and vastation, then that which befell Sodome, and Gomorrah.

25. At that time Jesus answered and said, I thank thee, O father, Lord of hea­ven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.]

Paraphrase 25. About that time it was that Jesus upon some oc­casion taken, probably that of v. 19. founded on the close of v. 5. (his being received by the meaner, and refused by the higher sort.) brake out into an affectionate expression of thanks to God, that those mysteries of the Gospel, which the wise men of the world despised, (and were thereupon given up by God to their own wilfull blindnesse) were yet by him revealed to the meanest and most ignorant, that is, that God had so disposed the way to heaven, that the most ignorant, and most humble, not the most illuminated, and most proud were most ready to receive and embrace it.

26. Even so, Father, for so it seemed good in thy sight.]

Paraphrase 26. This is an act, said he, of thy free and undeserved mercy, O Lord, to some, and of thy just desertion to others.

27. note k All things are delivered unto me of my father, andnone [...] no man knoweth the son but the father: neither knoweth any man the father, save the son, and he to whomsoever the son will reveal him.]

Paraphrase 27. All that come to me, and believe on me, are by my father (enlightening and stir­ring up their hearts, and using all powerfull means to that end) brought and delivered unto me, and none acknowledgeth me but the Father, and those, who by the miracles &c. which my Father enableth me to doe, are attracted to me, As on the other side, none acknowledgeth the Father in that manner, as he now requires to be acknowledged, but the Son, and he that believes his preaching of him. Wherefore

28. Come unto me all ye [thattoyle, [...] labour, and are heavy laden, and I will give yourefresh you, [...] rest.]

Paraphrase 28. that are now engaged in a sad drudging course of service and slavery to Satan, and I will entertain you into a cheerfull, pleasant, not only supportable service.

29. Take my yoke upon you, and learn of me,that, [...] for I am meek and lowly in heart, and ye shall findrefresh­ment [...] rest unto your soules.

Paraphrase 29. Put off your present servitude, and exchange it for my yoke, exemplified to you by my self in mine own meeknesse and humility, and you will find a strange exchange, refreshment in stead of weatinesse, which came from your former course.

30. For my yoke is note l gracious easie, and my burthen is light.]

Paraphrase 30. For my service is a good, desireable, excellent service, and the commands, or tasks that I require you to perform, are very tollerable, and easie to be performed.

Annotations on Chap. XI.

a Note: [...] V. 3. He should come] The Prophecyes of Christ as the Messias of the Jewes, by them expected, (and also of the Gentiles, though by them not so discern'd) were so plain in the Old Testament under the title of Shilo coming &c. and yet the person or name of him so unknown, that he was by them wont to be express'd by some circumlocutions, particularly by this of [...] he that cometh, as it appears by the continuing that phrase both here, and Heb. 10. 37. Mat. 21. 9. Lu. 7. 20. 13. 35. Joh. 12. 13. and Lu. 19. 38. by [...] the coming King (and so the state of Christianity is [...] the coming king­dome, Mar. 11. 10. and in Is. 9. 6. [...] the age to come, in the Septuagints rendring) by which is distinctly meant the Messias entring on those great offices, to which he was design'd and destin'd by God. So also [...], [...] Heb. 2. 5. the world to come, and [...], Heb. 6. 5. the state and power of grace, or Christianity. And of this the Baptist here asks the question; by this means to help his Di­sciples to a more explicite conviction and assurance of the truth of it, that whatsoever befalls him they may cleave fast to Christ.

b Note: [...] effectus. V. 5. The poore &c.] It is an idiome ordinary in these Books of the Old and New Testament, that Passive verbs (by a Metonymie of the effect) comprehend and import the reality of the effect of the passion, or a willing reception of the impression, that is, note the Patient not onely to receive influxes from the Agent, but to be effectually chang'd by the passion. So Isaiah 65. 1. I am sought of them that asked not for me, Where 'tis cleer that seeking, and asking for are all one. Aske and ye shall have, seek and ye shall find, saith our Sa­viour, directly in the same sense; And therefore it cannot be imagined how they that have not asked for God, he may yet be truly affirmed to be sought by them. It remaines therefore that to be sought must here be understood cum effectu, so as to have the effect of finding attend it, and so 'tis distinctly interpreted by that which follows, I am found by them which sought me not; Where, as sought me not is equivalent to asked not for me, so I am found is directly all one with I am sought in the begining of the verse. And accordingly Rom. 10. 20. where these words of the Prophet are cited, in stead of I am sought of them the Apostle reads I was made manifest unto them. So [...] turned out of the way, [...] Tit. 3. 11. signifies not only the being perswaded, and turned, and perverted by another, but the having really received the impression, being effectu­ally wrought on and corrupted by seducers. [...] So [...] to be tempted Gal. 6. 1. is to be wrought on by temptation, or else the possibility of it would not be used, as an argument to inforce so much Christian care, and meeknesse toward him, who is overtaken in a fault. So [...] to be scandaliz'd is to be wrought on (brought into sin, [...] actually discouraged in the waies of godlinesse) by the scandall laid in his way, [...] (as in this very verse) and so here [...] to be Evan­geliz'd is to be wrought on by the preaching of the Gospel (not only to have it preach'd to them) which is peculiarly observed of the poor, humble-minded man, of whom 'tis therefore said, under the embleme of the little children, that of such is the kingdome of heaven; the Christian Church is made up of such (see Jam. 2. 5.) whereas the proud resist, and despise, and stand out against it. The vulgar Latine have rendred agreeably to this sense, Evangelizantur pauperes, the poore are Evangeliz'd. Another sense there is, whereof the words are capable, thus, that the promises of Christ, and all the good newes and beatitudes of the Gospel pertain to the poor, humble soul. So Heb. 4. 2. [...] seems to signifie, The promises of the Gospel were offer'd to us. But this will be contain'd under the former sense; for if they have the Gospel [Page 60] preach'd to them, and are effectually wrought on by it, then sure the Gospel pertains to them. The true and compleat sense of the phrase will thus best be fetch'd out, These two verses, fourth, and fifth, are Christs way of answering John, and assuring him that he is the Messias, by giving him the characteristicall marks of the Messias in the Prophets, and shewing him how visibly they belong to him. The places in the Prophets, on which he pitcheth, are chiefly these three; first Isa. 29. 18, 19. where the Greek read [...], in that day the deaf shall hear, [...], and the eyes of the blind shall see (on occasion of which he farther adds what was then frequently done of the same kind) the lepers are clean­sed, and the dead are raised, and the poor shall rejoyce because of the Lord with mirth. The second is Isa. 21. 1. The Lord hath anointed me [...]to proclaim glad tidings to the poor, and recovering of sight to the blind. The third is Isa. 35. 5, 6. Then the eyes of the blind shall be open'd, and the eares of the deaf shall heare, the lame shall leap, and the tongue of the dumb shall sing. By the two for­mer the sense of [...] will be guess'd at, one whereof makes it the mark of the Messias to preach to the poor, and so in the rendring of this place here this Active office of Christ must be taken notice of, and then the reall Passive sense also, as it belongs to us, must be superadded to it, proportionable to the poors joyfull receiving the Gospel, in Isaiah. So Psal. 68. 10, 11. Gods providing for the poor, is express'd by the Lord gave his word, great was the multitude of preachers, and that referrs to the first part, the preaching to them. And to the second, that of their receiving it, see Zeph. 3. 12, 13. the afflicted poor people shall trust in the name of the Lord, &c. see also Zach. 11. 11. The Hebrew edition both of Munster, and Mercer, reads [...] the poor are made blessed: But 'tis pro­bable that that is a misreading for [...] they are Evangeliz'd, in either of the former senses.

c Note: [...] V. 6. Offended] The use of the word [...] scandall in the Sacred (being seldome, or never found in the ancient Profane) Writers, is once for all to be ob­served. It is either Naturall (as generally in [...]he Old Testament) or Metaphoricall, (as chiefly in the New) It Naturally signifies three things, 1. a trap, a gin, or snare to catch any thing: So in the Greek translation of Psal. 69. 22. the word is used (being joyned with two other words which signifie [...] snare and gin) and there­fore in the place of Rom. 11. 9. where the same words are cited out of the Septuagints translation, and not out of the Hebrew text of the Psalme, it should be rendred by Analogie, not stumbling block, but gin, or some other word belonging to this signification. In this sense it is used 1 Mac. 5. 4. where it is all one with snare, and it is farther interpreted by, laying wait by the way to catch them treacherously. So again Wisd. 14. 11. the word is used and explained by another word, signifying a trap or snare, the very same that is used in the Psalmes and to the Romans. Secondly, It sig­nifies any obstacle, or hindrance laid in a mans way, by which the passenger is detained, or stopped, pecu­liarly a sharp stake, such as in time of warre men were wont to put in the fields, where their enemy should follow, to wound their feet or legs in the passage: against which being so ordinary in warre, they ancient­ly used greaves of brasse, to defend their feet, or legs, 1 Sam. 17. 6. Thus is the word [...] used, Judith 5. 1. where we render it impediments, a word some­what to generall to signifie those sharp stakes, or other instruments to wound or gall the passengers, which are known by the name of gall-trappes. 3ly, The word signifies a stone, or block in the way, at which men are apt (if they be not carefull, or if they goe in the dark) to stumble and fall: and thereupon in the Old Testa­ment it is taken for a fall, and so somtimes for sin, the fall of the soule, as Judith 12. 2. in which sense I con­ceive, 'tis used Judg. 8. 27. where 'tis rendred a snare, that is, a sin ensnaring, or occasioning ruine. Beside these three significations there is no other save once, Psal. 50. 20. for slander, or calumny, or defamation. Now for the use of the word in the New Testament, the first place in which we find it is Mat. 13. 41. the Angels shall gather out all scandalls, in a sense bor­rowed from the second signification of a sharp stake, which he who hath once met with, and been galled by it, is wont to gather up, and cast into the fire, as there it follows the Angels for our sakes should doe, v. 24. (to which S. Paul also seems to allude 2 Cor. 11. 29. in putting scandalizing, [...] and burning together) and denotes simply whatsoever may wound or gall us in our Christian course, and by that means cause us to slacken or give over, or lie down in the service of Christ. So Mat. 17. 27. Christ payes tribute, that he may not offend the Jewes, that is, that they might not think him a contempter of the Temple, to which the tribute was due, and so forsake, and not believe in him, that he might not discourage them from following him. So Mat. 15. 12. The Pharisees hearing a doctrine that gall'd them particularly, [...], were offended, and forsook him, that doctrine drave them away from following him, So Mat. 18. 7. it must needs be that offences come, of Heresies, and exemplary sins. So Mat. 18. 6. He that shall offend one of these little ones, that is, he that shall occasion their falling off into any sin, or by contemning them, discourage them from the study of piety. So Christ crucified is said a scandall to the Jewes, that is, they that followed him with the mul­titudes, when they saw him crucified, were quite dis­couraged, and fell away from him, resolving that he was not the Messias: To which belongs this place here, and Lu. 7. 23. Blessed is he that shall not be offended in me, that is, shall not be gall'd, and discouraged, and so fall off by seeing the sufferings that befall me, and await my disciples or followers. So again Mat. 13. 57. Mar. 6. 3. it is said that the consideration of his known and mean birth occasioned their being offended at him, that is, their deserting and not believing on him, when the miracles which he had done inclined them somewhat to a valuing of him. So Joh. 6. 61. when Christ talks of eating the flesh of the son of man, they were offended, that is, that speech carnally understood, either that Christ was to die (which the eating his flesh presupposed, and they did not like to hear of, drea­ming of a temporall glorious Messias) or that they were to turne Canibals, and eat mans flesh, discoura­ged them from following him, at least from taking him to be the Messias. So Gal. 5. 11. persecution is called the scandall of the Crosse, or that, upon which so many are discouraged from professing the crucified Saviour, according to that in the parable of the sower, Mat. 13. 21. Mar. 4. 17. upon the coming of persecution presently he is offended, that is, gall'd, and falls off, and Mat. 24. 10. on the same occasion and in the same sense. So Mat. 26. 31. Mar. 14. 27. this night (to wit of my attachment) ye shall all be offended because of me, that is, fall back and forsake me: and so in S. Peters answer v. 23. Although all men should be offended, yet will I never be offended; upon which, that which Christ replies (before the cock crow, that is, before morning, thou shalt deny me thrice) is an inter­pretation of the word offended, and shewes that to be offended is to deny Christ. And so Joh. 16. 1. These things have I spoken unto you, that ye should not be offended; where Christ foretells the persecutions that should befall them that they might be forewarned too, and not fall off when they befall them. And thus Rom. 14. 13. where [...] are joyned, the [Page 61] first signifies the stumbling block, the 2d the gall-trap, the first apt to keep one from coming to Christianity, the second to drive one away, to discourage in the course, both which the Jewish Christians then did by binding the Gentile converts to the Mosaicall Law, and the Gentile converts also by despising the scrupu­lous Jewes. And the same is the importance of v. 21. where stumbling and scandalized are put together. Other places there are which must be interpreted by bringing the Metaphore from the first of the three senses, as it signifies a snare, or gin. So Mat. 16. 23. Thou art an offence unto me, that is, by expressing thy de­testation against my sufferings, thou labourest to bring me into an horrour, or fear of suffering, and so in effect temptest me to sin. In the same sense is that Rev. 2. 14. of Balaam, who taught Balak [...], to lay a snare for the children of Israel to entice them by their daughters to Idolatry, and by Idolatry to intrap and destroy them. In this sense scandall is so perfectly all one with temptation, that, as aLud. de Dieu. learned man hath observed, the Aethiopick Interpreter of the New Testa­ment, in stead of scandall puts a word that signifies [...] temptation, and the same that in the Lords prayer is put for temptation: In this sense is that of the eye, and foot offending us, Mat. 5. 29. 18. 8. Mar. 9. 47. that is, when mans eye, or any other member of his body proves a snare to him, an inlet to temptation. A third sort of places there are that referre to the third mention'd acception of the word as it signifies a stum­bling block; so when the word stone is joyned with it, or the Greek word which signifies stumbling. So Rom. 9. 33. Christ is called a stumbling block, a rock of offence, that is, an occasion of fall, or sin in many, and conse­quently of increasing their condemnation, as he saith, if he had not come, &c. they had not had sin, that is, had not been so great sinners, had not been guilty of the great sin unbelief, and crucifying of Christ. So 1 Pet. 2. 8. Christ is called a stone of stumbling, & rock of offence, at which to stumble is to be disobedient to Christ: so again 1 Cor. 8. 9. stumbling block to the weak, and so v. 13. To this may belong that other place 1 Joh. 2. 10. where that phrase, there is no scandall in him, seems to signifie, falls not into those sins, that ignorant men, or uncha­ritable (who are said in the Antithesis v. 11. to walk in the dark) are subject unto. By this brief view will appear the severall acceptions and notions of this word in all the places of the New Testament. As for the blessednesse, which is here attributed to those which are not scandalized at Christ, discouraged or gall'd by the persecutions, which befall Christ and his followers, this is here superadded by him to the other parts of the Character given him in the Prophets, purposely in con­sideration of Johns present condition, now being in prison, which might occasion some doubts to his Disci­ples, whether Christ, whose forerunner he was, were indeed the Messias, or no.

d Note: [...] V. 9. More then a Prophet] There were, saith Maimonides, among the Jewes eleven degrees of Prophecy, of which (saith he) only Nine were of true genuine Prophecy, or properly so called; the other two being sublime transcendent sorts, somewhat more ex­cellent then ordinary Prophecy. One of these he there defines to be that, which comes on the man without dream, or ex [...]asie, the speaking by the Holy Ghost. Of this sort was John the Baptist, who was clearly told by the Father (Mat. 3. 17. Joh. 1. 33. and by the de­scent of the Spirit of God) and accordingly proclaim'd as clearly to others, that Christ was the lamb of God, &c. so farre that he is said to speak only as a wit­nesse, not as a Prophet, Joh. 1. 7. In this respect it is, that he is called by so many other styles, The voice of one crying, Mar. 1. 3. a proclaimer, a herald, v. 4. a messenger of Gods, v. 2. [...] a great, illustrious person, Lu. 1. 15. and one filled with the Holy Ghost, and by way of excellence, the prophet of the most high, v. 76. b [...]t never simply a Prophet, unlesse it be Lu. 7. 28. where yet the words may be best rendred thus, that no prophet borne of a woman is greater then John the Baptist, where Baptist, not Prophet, is his only title (and therefore in the 11th verse of this Chapter, the word Prophet is left out of the expression) only a com­parison made betwixt him and all the Prophets, and so Lu. 16. 16. where 'tis said, that the prophets conti­nued till John, not including him in that number, but referring him to the higher classis of a forerunner of Christ, or a preacher of the Gospel; for so it followe [...], From that time the kingdome of God, that is, Christia­nity is preached, and to the same sense it is, that here he is said to be one, or somewhat [...], superior to a prophet, viz. in respect of the clearnesse of Gods shewing Christ to him, and his revealing him to others, pointing at him, [...] behold. But yet because this office of forerunner was the office of Disciples (see Mat. 26. 18.) and consequently John was only a Disciple, and Messenger imployed by Christ, therefore being compared with the Apostles, who were to be rulers of the Church, it is here said; that the least of them is greater then he, designed to a more honourable im­ployment.

e Note: [...] V. 10. Before thy face] That which is here before thy face, is in Malachy c. 3. 1. before my face, and so the [...]e­by it appears that Christ (here referred to in the thy) is there all one with God the Father; or yet farther, that the face of God, signifying often his coming, or his presence (and sending before his face, sending an har­binger or forerunner in a journey, Luke 9. 52.) this coming of Christ into the world, is the coming of God himself, this presence of his on the earth, the presence of God himself, and so the [...] or covering of the Arke noting the presence of God appears to have been meant as a type of Christ, Rom. 3. 25.

f Note: [...] V. 12. Suffereth violence] [...] notes a thing being taken by one that hath no legall acknowledg'd right to it, [...], saith Hesychius, it is taken and violently possess'd ( [...] signifying [...], saith Phavorinus, injustice by over-ruling power.) Thus when the people of Israel were forbid­den to goe up to Sinai, their going up thither is in the Greek express'd by [...] Exod. 19. 24. Thus in the Joma c. 4. fo [...]. 30 [...]. Talmud, Two men had an inheritance equally divided betwixt them, and one of them carried his own part a­way, and his fellows too, therefore they called him [...] the son of violence, a violent dealer, the very [...] here. Thus the kingdom of Heaven being as an Inheritance provided for all Jews and Gentiles, and the Jews being in a manner the elder brother, the Go­spel being first by appointment preach'd to them, the chief cities thereof, Corazin, Bethsaida, and Capernaum, nay Jerusalem it self, have not been so careful to look after it, especially the principal persons among them, Doctors and High-Priests, &c. but continue to contra­dict and oppose it, and then the multitudes and meaner sort of the Jewes, the people, which, say the Doctors, know not the Law, and are accursed, and those that dwelt in Idumaea, Tyre and Sidon, (see cap 12 15. com­pared with Mar. 3. 8.) and of Galilee, so despised by the Pharisees, that they said proverbially, no good thing comes out from thence (and besides them, the Publi­canes and Sinners) that carry all away, and proporti­onably are called here [...], violent persons; and the Gospel, which primarily, and (as 'twas by them con­ceived) legally belonged not to them (and therefore 'tis one of the Pharisees argumen's against Christs being the Messias, Have any of the Rulers or Pharisees be­leived on him? but these people, &c. and another, that he eat with Publicans and Sinners) is now wholly en­closed and engross'd by them. That this is the mean­ing of the verse, will appear by what follows, where 'tis [Page 62] said over again in other expressions. Parallel to v. 11. (where the office of John is extoll'd) is v. 13, 14. which discriminates him from the Law and the Pro­phets, that is, all that went before him, and points him out as the famous [...], Elias that was to come; and parallel to this twelfe verse, (which, I say, contains the Doctors and Rulers contemning, and the multitudes, and Publicanes, and peoples receiving the Gospel) is v. 15, 16, 17, 18, 19, 20, 21, 22, 23, 24. But that which will make this most manifest is, that Luke 7. (where the story of the Baptists sending to Christ, and Christs testimony of him, and the parable here immediately following of piping and mourning is set down) in the very place of the words of this verse (which are not there repeated by him) he sets down these, [...], &c. And all the people (that is, the common sort) and the Publicans justified God, having been (or in that they were) baptized with the baptisme of John, but the Pha­risees and the Lawyers, that is, the chief men, those of the Sanhedrim or Consistories, the Rulers, or men in au­thority among them, rejected the counsel of God toward themselves, having not been (or, in that they were not) baptized of him. And if it be objected that many of the Pharisees and Sadduces came to his baptisme, Mat. 3. 7. the answer is clear, that by Pharisees, &c. there are meant some of the people that were of those sects, and by the Baptists wondring, and asking who had fore­warn'd them to flie, &c. 'tis clear, that the rest of them, the greatest and most considerable for number or qua­lity, did not come; and as clear it is, that those were the men that said of the Baptist, he had a devil, v. 18. of this chap. because those were they, that call'd Christ glutton and wine-drinker, a friend of publicans and sin­ners; and therefore when S. Luke repeats the words of this verse (out of the place) c. 16. 16. it is [...] very one (that is, the meanest, not the chief of the Jewes, and not only Jewes, but Publicans, &c.) forceth into it, robs the Rulers and Doctors of it, and those words are there said to be used by Christ, directly in re­ply to the Pharisees, who mock'd and rejected his do­ctrine, ver. 14.

g Note: [...] V. 16. Children] It was the custome of Children among the Jewes in their sports to imitate what they saw done by others upon greater occasions; And parti­cularly the customes in Festivities, wherein the Musici­an beginning a tune on his instrument, the company dan­ced to his pipe; and so likewise the customes in Fune­rals, wherein some old women beginning the mournful song (as the praficae among the Latines) the rest fol­lowed lamenting and beating the breasts, Alas my bro­ther! Ah his glory! &c. (of this custome in funerals, see note on c. 9. h.) These did the children act and per­sonate in the streets in play, and when one had begun to act the Muscians part, or another the old womans part, and the rest did not follow him in theirs, then was the occasion of this speech which is here mention'd, We have piped, &c.

h Note: [...] V. 19. Justified.] The Scripture notion of the word [...] (as of the Hebrew [...] and the Syriack [...] Ezdadkat, which are here used,) is known and vulgar, justified, approved. And if that be here recei­ved, then the [...] and [...] the ordinary Copulatives, which are used both here, and Luke 7. 35. must either be rendred but as those Copulatives, especially the Hebrew [...], sometimes are, or else this other importance and connexion with the Antecedents they may have. The men of this age, that is, the Rulers, and Pharisees, and Doctors, which reject the counsell of God toward them, that is, Gods wise and various methods of reducing them, Luke 7. 30. doe quarrel and complain and except against all that is done, either by John or Christ, v. 16. 17, 18. and by doing so, bear a testimony that this is the true wisdome of the Father, which according to predictions was to be refused by all the great ones, and approved and entertained only by the meaner sort, the Publicans and the people, which in this part of the histo­ry are by S. Luke said to have justified God, Luke 7. 29. [...], all the people that heard, and the Publicans, justified God. And then the [...] children of wisdome, [...] here are those that receive it, that pretending least to the wis­dome of the world, have yet humility enough to receive this true wisdome which comes from above, when 'tis of­fer'd to them. And all these, as S. Luke reads v. 35. doe approve or justifie this wisdome, this counsell, these most gracious and wise proceedings of God toward them. This rendring of the place is sure most agreeable to the Scripture style, and acception of [...], and also with the ordinary rendring of [...], (not but, but) and, and therefore is to be preferred as the clearest interpre­tation. Yet if the use of [...] among antient Greek authors should be consider'd, another rendring there might be, which would be competible with the [...] and, as that ordinarily signifies, and agreeable to the Con­text also. Phavorinus and Suidas, two learned Gram­marians, render [...] to condemn, and [...], condemnation; and so Thucydides uses it, l. 3. [...], you shall ra­ther condemn your selves; and so the Greek Scholiast there understands it, and explains it by [...], you shall demonstrate a­gainst your selves that you reign tyrannously, that is, you shall condemn your selves. So again l. 8. p. 499. [...], where the Scho­liast saith, [...], [...], it is taken for punishing, impleading, judging. So in Hesychius, [...], [...], to punish (as the Judge doth when he gives sentence of punishment) and so Harpocration observes it, to signifie oft in Thucydides, [...], and so Julius Pollux too, and so Synesius uses it, Ep. 44. [...], The greatest good is, that men offend not, the second, that they be punish'd who doe; which appears to be the sense by the [...] and [...], that preceded. Thus doe our Northern and Scotchmen use the phrase to be justified for to be hanged, and our Common-law forms of commission to the Judges, are Praecipimus tibi, quod tu justicies, we command thee that thou shalt justifie, in condemning, as well as absolving. Should this notion of the word be here thought applia­ble, then the sense would be this, At the coming and preaching of Christ, and that wisdome from above, to the Jews, the learned, and chief and wisest among them, those of the Sanhedrim (which by an Hebraisme may be called the children of wisdome) either wisemen, or those which of all others pretended most to divine knowledge, that is, the Pharisees, Doctors of the Law, &c. Luke 7. 30. rejected Christ, and all the wayes of preaching the Gospel to them, and this they did uni­versally, all, saith S. Luke (not all the Jewes, but) all the wisemen, all the sons of wisdome, Luke 7. 35. These, though in reason they should have acknowledg'd Christ before all others, he being wisdome it self, and they the great pretenders to divine wisdome, did yet prove the greatest enemies, opposers, exceptours, arguers, quar­rellers, against it, held out most impenitently, v. 21. and which way soever the addresse was made to them, they had still exceptions against it, v. 18, 19. and at length (in the Attick sense of the word [...]) caused him to be condemn'd and put to death, executed the wisdome of the Father, Christ himself. But the former appears (by comparing it with S. Luke) to be the sense of it.

i Note: [...] V. 23. Hell] [...] doth not signifie here the place of Hell, but a state of perishing or dissolution; And be­cause this is the first place, wherein the word is used in [Page 63] this book, It will not be amisse more largely to clear the notion of it. Among profane writers it is clear, that the word signifies not the place of the damned, no nor any kind of place, either common to both, or proper to either blisse or woe, but only the state of the dead. Thus in [...] p. 10. Cornutus, [...], is interpreted by [...], to be no body knows where, according to the definition of death in Job c. 14. 10. man giveth up the ghost, and where is he? and agreeable to the Ety­mologie of the word, [...] quasi [...], an invisible state, (and so in the Rhetors, [...] & [...] Severus Sophista, &c. 'tis generally call'd not [...], but [...]) And therefore, saith he, the meaning of that fable of Hades stealing Ceres's daughter, is the perishing of Corn in the earth, [...], the disappearing of the seeds in the earth for some time, which word [...] (directly the same with [...]) is taken absolutely for death, 2 Mac. 5. 12. and is the periphrasis of death in the Psalmist, before I goe hence, and be no more seen, and so Heb. 8. 13. that which grows old, is [...], neer to disappearing, or death. SoCornut. p. 4. again [...] is called [...], the rich man, [...], because there is nothing which doth not at last come to it, and become its possession. The same is meant by him, when he defines [...] the last ayr that receives souls, not referring to any particular place, but that state of the dead which the A­theist, Wisd. 2. calls the vanishing as the soft ayre; So Heraclitus [...]. speaking of the helmet of Hades, which makes men invisible, he saith it is [...] the end, or death of every man, [...], to which he that comes becomes invisi­ble. Thus in those which are call'd the Sibyllin Ora­cles (if they were not written by a Christian) upon occasion of this close,— [...], Hades received them, this account is given of [...],

[...]
[...].
[...]
[...].

Where 'tis clear that Hades is the common state of the dead, when their bodies are laid in the grave, the condi­tion not only of the wicked, nor only of the godly, but of the [...] all mortall men, who, as there follows, [...], when they were gone to Hades were honour'd by us. So in Philemons Iambicks,

[...],
[...].

There are two paths in Hades, one of the righteous the other of the wicked. In the Scriptures of the Old Te­stament, [...] the word is used accordingly, of Jacob, Gen. 37. 35. [...], I will goe (not to the Grave, for he thought his son devoured by wild beasts, but) to Hades, that is, out of this life to my son mourning. So Esth. 13. 7. [...] signifies to die, v. 6. to be kill'd; for that heathen King cannot be thought to dream of Hell. So Bar. 3. 19. [...] is joyned with [...] and so signi­fies death, being there set to note the vanishing transitory estate of men, who die, and are succeeded by others. So 3. Mac. [...], They that are neer Hades, or the state of the dead, or rather are come at it. So when Acts 2. 27. out of Psal. 19. 10. we read of the soul in [...], as the soul signifies the living soul, so Hades must be the state of the dead, the state of separation of soul from body. So Apoc. 6. 8. after the mention of death is added, and Hades, that is, continuance in death, of both which to­gether 'tis accordingly said, that they had power to kill with sword, &c. and c. 20. 14. Death and Hades are cast into the Lake of fire, and v. 13. gave up those that [...]ere in it, which sure cannot be said of hell, from whence there is no release. So Ecclus 48. 5. he that raiseth the dead from death and Hades, sure raises not out of hell; and so in the Song of the three children, Gods delivering them from Hades. And when Elea­zar 2 Mac. 6. 23. desires his friend to bring him on his way to Hades. So 2 Esr. 4. 41. In Hades the chambers of souls, are like the womb of a woman, desi­ring to powre back the souls that are departed from the bodies, to their wonted abodes again, as a woman that is come to her time desires to bring forth. Thus every where doth this word signifie a state of death, destru­ction (denotes no place either of souls, heaven, or hell, or of bodies, the grave, but) the [...] invisible state. That the Writers of the Church had this notion of the phrase in the Creed, may be discerned (among many) by this place in Theophylact in Rom. 4. 25. [...]; Seeing he died, having no sin, it was reason he should rise again, for how should he that was sinlesse be detained by Ha­des? where being detained by Hades is by the opposi­tion co rising again, explained to be no more then con­tinuing in the state of the dead: So the same Theophy­lact on Ephes. 4. 9. interprets the lower parts of the earth to be Hades, and that in the same notion, as when Jacob saith, You will bring my old age with sor­row, [...] to Hades, (not to hell certainly) and as it is all one with [...] to the pit, in David. Thus the Arabians use Al-Barzach for that space or state which is betwixt this life and the next, the time of Death and the Resurrection, and every one that dies is said to go Al-Barzach. And as in other places it is peculiar­ly the state of separation of soul and body, belonging to particular men, so in this place being spoken of a city, 'tis a state of destruction and desolation, to which that may as properly be said to descend (being a state of humiliation, or bringing low) as if it were a place to which a locall motion belonged. For so of Jacob it is said (and in the other premised examples) [...], I shall goe down to that state of death, which therefore probably is the right reading here (according to the antient Greek and Latine MS. [...], and not [...]) humbled to this low estate, as before life­ed up to heaven.

k Note: [...] V. 27. All things] The word [...] all things here, though it may possibly signifie either all power given to Christ, or all things belonging to his office, yet by the Context it rather seems to belong to Persons, then Things, for of those he peculiarly speaks under the title of babes, v. 25. those single-hearted plain persons that beleived on him (for whom he there thanks God, as here he saith, they are given unto him) And the Neuter gender will be no hindrance to this, being ordinarily used in this manner for Persons: see c. 18. 11. where that that is lost, is these little ones v. 14. and whatsoever v. 18. is whomsoever, and so c. 16. 9. So 1 John 5. 4. Apoc. 21. 27. Heb. 7. 7. 19. and c. 12. 13.

l Note: [...] V. 3. Easie] The word [...] signifies [...] good, and something more, good in the highest degree, and is rendred gracious 1 Pet. 2. 3. [...], the Lord is gracious, the Septuagints render it Ps. 34. 8. O taste and see, [...], that the Lord is gracious, & so [...], Rom, 2. 4. the bounty of God, that which is immediately before, [...], the riches of his bounty; & proportionably here Christs yoke, the precepts, which he layes on his Disciples (being of all other the very things most agreeable to our humane, rationall nature, and which by them, which did not think men bound to doe them, have yet been counted most excellent in them that did practise them, and which, if the one custome of sin did not make us incom­petent judges of it, would appear to us the fittest for our turnes, the most pleasurable, profitable and honourable of all things) are here said by him to be, [Page 64] not only a good, but a gracious, benigne, bounteous yoke, that any man is the better for taking on him, and if he consider'd it well, he would put it on of his own accord, preferre it before liberty, or any o­ther service.

CHAP. XII.

1. AT that time Jesus went [on the sabbath day thorow the corn, and his disciples were an hungred, and began to pluck the eares of corn, and to eat.]

Paraphrase 1. On the morning of the Sabbath day, before the time of the publick service, through corn-fields, and his disciples, being hungry, pluckt the ears of corn, thereby to break their fast, which among the Jewes was not cu­stomary, till the publick offices were past, (see note a.)

2. But when the Pharisees saw it, they [said unto him, Behold, thy disciples doe that which is not lawful to doe upon the sabbath day.

Paraphrase 2. Thereupon, the Pha­risees taking notice of it,

3. But he said unto them, [Have ye not read what David did when he was an hungred, and they that were with him?

Paraphrase 3. 4. Remember the story of David 1 Sam. 21. 6. and by that you will discern that the case of hunger was except­ed and reserved in the law con­cerning holy dayes, or things; For there David and his company being press'd with hunger were by the Priest allowed to eat the shew-bread, which being conse­crated did particularly belong to the Priest, Lev. 24. 9. yet might, it seem (by the intention of the law-giver) be by him im­ployed in any charitable use, for the relief of others, as long as there were more ready consecrated for the sacred uses 1 Sam. 21. 5. And accordingly though the Priest pretended not to dispense with any (so much as ritual) part of Gods Law, (as ap­pears by the exception interposed by him v. 4. if the young men have kept themselves from women) yet he doubts not to give them freely of the consecrated bread; thereby assuring us, that it was as lawful for the Priest to give some part of the consecrated bread to releive the hungry, as to eat it himself, and so that in the Law of holy things not being touched by any but the Priests, the case of hunger or distresse was reserved, in which it might by the Priest be lawfully given to others.

4. How he entred into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?]

5. Or have ye not read [in the law, how that on the sabbath daies the priests in the temple profane the sabbath, and are blamelesse?]

Paraphrase 5. in the Mosaical law of the Jewes religion, (see note on Mat. 5. g.) how, when it is for the service of the Temple, the Priests use the Sabbath, as another day, doe works about the sacri­fice on that day, which, were it not for that end, were unlawfull?

6. But I say unto you, that in this place is one greater then the temple.]

Paraphrase 6. And therefore if the Temple, and the necessities of the service thereof might give such a dispensation to the law of the Sabbath, much more Christ, (who is greater then the Temple) and the necessity of nature, and the service due to Christ from his Disciples.

7. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltlesse.]

Paraphrase 7. And if you were not mercilesse men, and so unlike that which God likes best in men, if you did consider that which is so visible in all Gods word, and methods, that God likes mer­cy toward them that stand in need of it, better then the offering to him the richest sacrifices, you would rather have made a fair construction of this action, which their necessity renders justifiable, and would be so acknowledged by any that had humanity or bowels in them, then, under pretence of zeal to the Sabbath, thus falsly charge the innocent.

8. For the note a son of man is Lord even of the sabbath day.]

Paraphrase 8. As for the ceremonial observance of the Sabbath, which you think is broken in this, God never required it in cases of this nature of necessity, and the like. And therefore the son of man, that is, Christ, which is here, and who as he is greater then the Temple v. 6. so is the Lord also of the Sabbath, and for whose service that is done, which is here done by the disciples, may certainly now with all reason per­mit them to preferre their health or life before the exact performance of the ceremonies or rest of that day.

9. And when he was departed thence, he went into their synagogue.

10. And behold, there was a man which had his hand withered, and they ask­ed him, saying, [Is it lawful to heal on the sabbath daies? that they might accuse him.]

Paraphrase 10. Is healing, and doing cures on the Sabbath day one of those permitted things, of which thou speakest? If he should say it were, this they knew would (though the former would not) bear an accusation in their Sanhedrim, being by them at that time counted utterly unlawful.

11. And he said unto them, [What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?]

Paraphrase 11. In the smallest mat­ter, if it be but of one sheep, the practise is ordinary among you now, according to your present interpretations of the law, if that fall into a ditch, to dragge it out, to save it from drowning on the Sabbath day.

12. How much then is a man better then a sheep? [wherefore it is lawful to doe well] on the sabbath daies.

Paraphrase 12. 'Tis therefore in all reason lawfull to work a cure on a man, to perform a charitable deed of saving life, &c.

13. Then saith he unto the man, Stretch forth thy hand; and he stretched it forth, and it was restored whole, like as the other.

14. Then [the Pharisees went out and held a councell against him, how they might destroy him.]

Paraphrase 14. the Pharisees joyn­ing with the Herodians (ei­ther prefects of Herod the Tetrarch, or a sect called by that name, See note on c. 16. a. and c. 22. b.) went, and debated in coun­sel, and resolved to charge a capital crime against him, and so to have him put to death.

15. But when Jesus knew it, [he withdrew himself from thence: and great mul­titudes] followed him, and he healed them all,

Paraphrase 15. to avoid this danger (as c. 4. 12.) he went with his disciples to a private place, the sea of Galilee, Mar. 3. 7. yet great multitudes from Galilee and from Judaea, and from Jerusa­lem, and from Idumaea, and beyond Jordan, and of those that dwelt about Tyre and Sidon, Mar. 3. 8. and of all quarters round about that place,

16. And charged them that they should not make him known.]

Paraphrase 16. And he commanded, that this should not be celebrated, proclaim'd abroad, that no acclamations should be used toward him, desiring quietly to discharge his office of doing, good, and healing, without more notice taken of him, and consequently more contestations with the Pharisees, who, he saw, would not be wrought on by him, but desired only matters of accusation, and advantage against him, v. 10. even to put him to death, v. 14.

[Page 65] 17. That it might be fulfilled which was spoken by Esaias the prophet, saying,

18. Behold, myor son, see note on c. 3. l servant, whom I havesustained, or taken to my self, note b chosen, my beloved in whom my soul is well pleased: I will put my Spirit upon him, and he shall shew note c judgement to the nations, see note on Mar. 24. e. Gentiles.]

Paraphrase 17, 18. By all which acti­ons of his, (humility and a­versation of glory on one side and on the other, his receding, and not contending with those that would not acknowledge him, and the Spirit, or power of God in his miracles, but continuing to preach the Gospel, and heal diseases, by the sea of Galilee, Mar. 3. y. even to the meanest parts, and people of them, v. 15. when the principal Jewes re­sisted him) was fulfilled that prophecy, Isa. 42. 1. of the Messias, to this sense, Behold the Messias, who is very obedient to all my will, whom I have loved, and preferred before all others, to execute this great office, and to that end, sent down my spirit on him; And he shall carry forth or propagate the law of living well (the will of God in the Gospel) unto the Jews in Galilee, and in the heathen cities of Tyre and Sidon, &c. bordering round about.

19, He shall not strive norcry out, make an outcry, [...] cry, neither shall any man heare his voice in the streets.]

Paraphrase 19. He shall not set forth himself, or his regal power, as kings are wont to doe, magnificently, with a noyse, or tumult, or proclamation before them in the streets, calling all in question that doe not presently acknowledge them, but shall come in an humble and lowly manner. (And 'twere strange that he should be despised by us for that, it being meerly for our sakes that he hath put on this condition, this humble guise is the fittest for the office, which he means to exercise, that being all mercy to the weak, &c.)

20. A note d bruised reed shall he note e not break, and smoaking flax shall he not quench, till hebring [...]orth [...]: see note on c. 9. i. send forth judgement unto victory.]

Paraphrase 20. Those that have fal­len, as long as there is any hope left in them, he will not deal with rigidly, but very mercifully, being desirous to plant the Gospel, that is, Evangelical righte­ousnesse compleatly in the world.

21. And in his name shall thenations [...] Gentiles trust.]

Paraphrase 21. And though the ru­lers and Pharisees doe not, yet the Jewes of the Gentile cities, Tyre and Sidon, &c. shall lay hold on him. Thus they did, v. 15. compared with Mar. 3. 8. and this is by Esaiah call'd waiting for his law c. 42. 4. willingly receiving, and giving obedience to him.

22. Then was brought unto him one [possessed with a Devil, blind and dumb] and he healed him, insomuch that the blind and dumb both spake and saw.

Paraphrase 22. whom the devil had cast into a disease which de­prived him of speech and sight.

23. And all the people were amazed, and said,Is not this, [...] Is not this [the son of David?]

Paraphrase 23. The Messias that was so oft foretold and expected to be born of the family of David, and so he that shall deliver us, and reign over us.

24. But when the Pharisees heard it, they said, This fellow doth not cast out de­vils, but by note f Beelzebub [the Prince of the Devils.]

Paraphrase 24. The ruler of the De­vils, which consequently is able to cast out devils that are his subjects, inferiour to him.

25. And Jesus knew their thoughts, and said unto them [Every kingdome divi­ded against it self is brought to desolation, and every city or house divided against it self shall not stand.]

Paraphrase 25. If any King mean to uphold his kingdome, he will not quarrel and fall out with his own subjects, and cast them out, which are a doing him service, such divisions and civil dissentions as these will soon destroy his kingdome, and therefore cannot probably be affirmed of any prudent Ruler, or Prince.

26. And if satan cast out satan, he is divided against himself; how shall then his kingdome stand?]

Paraphrase 26. And Satans casting out devils, which are about his businesse, (possessing those whom he would have possest) would be such a civill dissension and breach as this. This is an ar­gument against you. But then secondly,

27. And if I by Beelzebub cast out Devils, by whom do note g your children cast them out? Therefore they shall be your judges.]

Paraphrase 27. Why may not I cast out devils by the power, and in the name of God, as well as your disciples and countrymen, the Jews among you (who being evil, are therefore more obnoxi­ous to suspicion of holding correspondence with Satans kingdome) doe, at least pretend to doe. When they in the name of God go about to cast them out, you affirm it to be by the power of God, and so doe I. Why should you not beleive that of me, which you affirm of your own?

28. But if I cast out devils by the Spirit of God, then the kingdome of God is comeupon you. [...] unto you.]

Paraphrase 28, But if it be indeed by the power of God, that I doe all this (call'd the finger of God Lu. 11. 20.) then it is clear, that although you were not aware of it, yet this is the time of the Mes­sias, whose mission God hath testified with these miracles, and would not have done so if he had been a false Christ. And then thirdly,

29. Or else how can one enter into a strong mans house, andplunder, or forcibly carry away his hous­hold-stuffe, [...]; spoyle his goods? except he first bind the strong man, and then he will spoile his house.]

Paraphrase 29. My dispossessing Sa­tan of his goods, turning him out of those whom he possesses, is an argument that I have mastered him, and so that I do not use his power, but that mine is greater then his, and employed most against his will, and to his damage.

30. He that is not with me, is against me: and he that gathereth not with me, scat­tereth abroad.]

Paraphrase 30. And 'tis proverbially known, that he that is not on ones side, that brings forces into the field, and is not for a mans assistance, he is certainly for his enemy, engages against him, doth him hurt; and consequently my casting out devils, shews that I am Satans declared enemy.

31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgi­ven unto men, but the blasphemy against the holy Ghost, shall not be forgiven unto men.]

Paraphrase 31, For this speech of yours [that I work by Beel­zebub] let me tell you, Pha­risees, v. 24. that this malitious resisting, and holding out against the visible work of God, and despising the miracles, that I have wrought by the Spirit and power of God, v. 28. is such a crime, of so deep a dye, that it shall to them, that continue in it, be re­missible.

32. And whosoever note h speaketh a word against the son of man, note i it shall be for­given him, but whosoever speaketh against the Holy Ghost, it note k shall not be forgiven him, neither. note l in thisage, nor, in that to come. world, nor in the world to come.]

Paraphrase 32. Whosoever shall say this against the son of man, that is, shall not receive me, as I am the son of man, or before I am sufficiently manifested by the Spirit or finger of God to be the Messias, he may by want of light, or manifestation, be excusable, and by a general repentance for all his sins of ignorance, may receive pardon. But he that shall resist the Spirit of God, manifestly shining in these miracles wrought by Christ, to the astonishment and conviction of all, but Pharisees, v. 23. and shall impute those miracles to the devil, which, by what hath been said, sufficiently appear to be the works of Gods own power, If he repent not particularly of this, and come in, and acknowledge Christ, thus revealed and manifest­ed to him, there is no pardon or mercy to be had for him, neither in this age, nor at the coming of the Messias (by him supposed yet future) or, neither in this life, where he shall be punished with spiritual death, Gods withdrawing of grace, nor in the other, where eternal death expects him.

[Page 66] 33. Either make the tree good, and his fruit good, or else make the tree corrupt and his fruit corrupt: for the tree is known by his fruit.]

Paraphrase 33. For indeed they that doe this, that impute the mi­racles, which by the power and finger and spirit of God are wrought by me, unto the devil, must, according to the old known rule of judging the tree by the fruit, he understood to affirm the same ill of him (that is, the holy Ghost) whose productions these miracles are, as they affirm of the miracles themselves, by pronoucing these to be diabolical, they do by implication pronounce the holy Ghost to be an infernal spirit, and so God to be the devil, which is the highest, and the most irremissible blasphemy imagi­nable.

34. O generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh.]

Paraphrase 34. Yee are indeed a wretched sort of people, Your language speaks you what you are, viz. that your viperous hearts will not permit you to speak any otherwise, (as [how can you] is used Jo. 5. 44. and of Christ, he could not doe miracles Mar. 6. 5. that is, their unbeleif was a let and impediment to him) For as your hearts are, even so by consequence will your language be, and therefore from so viperous a brood no better can be expected.

35. A good man out of the good treasure of the heart bringeth forth good things, and an evil man out of the evil treasure bringeth forth evil things.]

Paraphrase 35. Every man enter­taineth his guests with such provisions as he hath, And just so, mens words are testifications of what is in their hearts.

36. But I say unto you; that every note m vain, false. idle word that men shall speak, they shall give account thereof in the day of judgement.]

Paraphrase 36. But deceive not your selves, as if words were too light to be accounted for, Beleive it, words, such they may be, false, blasphemous words, such as yours are now, v. 32. and such as flow out of the evil treasure of the heart, v. 35. shall be most sadly accounted for in the day of judgement.

37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.]

Paraphrase 37. For words as well as actions are accounted of by God in conferring either rewards or punishments upon us.

38. Then certain of the Scribes and of the Pharisees answered, saying, Master, [we would see a sign from thee,]

Paraphrase 38. All that take upon them to be sent from God, and expect to be received, bring some signs with them, miracles, or somewhat of that nature, to give them authority, we now desire some such from you.

39. But he answered and said to them▪ [An evil and adulterous generation seek­eth after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas.]

Paraphrase 39. 'Tis the sign of a wicked infidel people to be al­wayes unsatisfied, after so ma­ny miracles and manifestations, (sufficient to prove me the Messias) still to be requiring more, without ever being moved with what you have already; For such as you there is but one signe, or token, or miracle behind, that of my resurrection from death, after ye have crucified me; whereby you shall have my office asserted, after I am gone, and find Jonas's drowning and wonderful restoring from the whales belly, to have been a type of me, and that a most significant one.

40. For as Jonas was three dayes and three nights in the whales belly, so shall the son of man be note n three daies and three nights in the heart of the earth.]

Paraphrase 40. For as Jonas lay buried in the whales belly three daies, so shall Christ continue in the grave part of three natural dayes, or shall die in one day, and rise again the third day after it.

41. The men of Nineveh shall rise up in judgment with this generation, and shall condemn it, because they repented at the preaching of Jonas, and beholdsomewhat more, [...] a greater then Jonas is here.]

Paraphrase 41. And they that are not convinced and brought to re­pentance by my resurrection, and the preaching of my Apostles, which shall be consequent to that, their sin and condemnation shall be much greater then that of the Ninivites was, for upon Jonas's recovery from the whales belly, and coming to preach to them, they repented, Jon. 3. where­as the resurrection of Christ, and mission of the Spirit, and preaching of the Apostles over all Judaea after that, is a farre greater way of conviction, then that recovery and preaching of Jonas.

42. The Queen of the south shall rise up in the judgement with this generation, and shall condemn it; [for she came from the uttermost parts of the earth to hear the wisdome of Solomon, and behold,somewhat more, [...] a greater then Solomon is here.]

Paraphrase 42. for certainly here is that which is infinitely more then all that wisdome of So­lomon, manifestations of God infinitely more discernible then ever Solomons wisdome was, which yet was so talk'd of that it brought in forein princes from afarre at the newes of it.

43. When the unclean spirit is gone out of a man he walketh through drie pla­ces, seeking rest and findeth none.

44. Then he saith, I will return into my house, from whence I came out. And when he is come, he findeth i [...] empty, swept and garnished.

45. Then goeth he, and taketh with himself seven other spirits, more wicked then himself, and they enter in and dwell there, and the last state of that man is worse then the first. Even so shall it be also to this wicked generation.]

Paraphrase 43, 44, 45. But to you that having received such means of converting and bringing you to repentance, such miracles, and particu­larly casting out devils, v. 22. (which occasion'd all the di­scourse since, and to which this is annext Lu. 11. 24.) have not yet walk'd worthy of them, I shall now apply this parable, v. 43, 44, 45. the meaning of which is, That this nation (out of which I came to cast out the power of Satan, and to bind the strong man, and take from him his usurped possession and goods for their proper Masters use) doth appear so farre to resist all my methods, as to blaspheme that holy Spirit, by whom I work v. 24. and then what is to be look'd for, but that the Devils ejected (either by your own children, or) by me in my Fathers name, either out of any single person, or nation, finding no where else in the heathen world, such plea­sant desireable habitations of rest and contentment, as here among you (as a well watered sea [...] is the most pleasant) shall try their utmost to re-enter here, and when they come to doe so, finding that Christ hath not gotten any admission, they shall with many more worse then themselves, make entrance, and take a durable possession again, and so the state of this people is like to be more desperately damnable, then before I came among you it was, or then, if Satan had never been cast out, it would have been.

46. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

47. Then one said unto him, Behold, thy mother and thy brethren stand with­out, desiring to speak with thee.]

Paraphrase 46, 47. Whilst he was on this severe discourse so un­grateful to many of his audi­tors, it happened that his mo­ther, the blessed virgin Mary, and some others of his nearest kinred were waiting without to speak with him, and upon this occasion one of his auditors, either to trie what he would say, or perhaps to interrupt him in his speech, told him that his mother and kindred waited for him.

[Page 67] 48. But he answered and said to him that told him, Who is my mother? and who are my brethren?

49. And he stretched forth his hand toward his disciples, and said, Behold my mother, and my brethren.

Paraphrase 48, 49. To which he presently replied (to signifie this office of his, to declare the will of his Father, to be dearer to him then all relations, and withall to shew, that obedience to God was the thing above all others most welcome to him) in these words, Who is my mother, &c. that is, Ye are deceived in me, bare natural or secular respects sway not with me in compa­rison to the gaining of proselytes to heaven.

50. For whosoever shall doe the will of my Father which is in heaven, the same [is my brother, and sister, and mother.]

Paraphrase 50. becomes thereby the child of God, and consequent­ly by that means the brother and sister of Christ, and besides, Christ is also formed in him, and so he is the mother of Christ, an­swerable to the Virgin, in whom Christ was conceived. And therefore I doe most justly set that valuation on him, and in that re­spect▪ more tend the teaching of such, and conversing with them, then the paying a civility to those, who are in carnal respects nearest to me.

Annotations on Chap. XII.

a Note: [...] V. 8. Son of man] That by the phrase the son of man in this place is not meant Man in common, (as some very learned men have thought) but peculiarly Christ, is more then probable, not only by these words a greater then the Temple is here (assuming a greater liberty for his Disciples from his presence, and the ne­cessity of their service to him, then belonged to other ordinary Jews in all cases, or then the Temple could give any servants of the Temple) but also by the use of this phrase of son of man for Christ in Daniel, c. 7. 13. and in every other of the 88 repetitions of it in the New Testament. And although by the words, as they are in S. Mark, c. 2. 27. the contrary seemeth not impro­bable, where the ground of Christs affirming that the Son of man is Lord of the Sabbath, is because the Sab­bath is made for man, as if the Sabbaths being made for man did conclude him Lord of it, and consequently that he was Lord, for whom it was made, that is, Man in common, and not Christ; yet to this the answer is ready, that the case of which Christ there and here speaks, being for the necessary use, and good of man, plucking and eating for necessity, and preservation of life, That may be very fitly referr'd to by Christ, when he saith The Sabbath is made for man so that the phrase for man shall signifie for the good of man, [...] & im­port that the Sabbath being designed for the good of man, could not reasonably be conceiv'd to oblige him to any thing so contrary to that, as is starving, or debilita­ting of nature (so as to render him unable to discharge the duty of the calling.) And from thence that former conclusion of mans being Lord of the Sabbath will not follow, because man is not Lord, or free di­sposer of all those things that are for his good, (for even all the morall precepts of God also are for mans good, and the King is said to be for thy good; yet is not he subjected to thee, as to a Lord, no more then the mo­rall law can be dispens'd with by thee) The only proper conclusion from this notion of the Sabbaths being made for man will be this that he that made a positive law, did not oblige to the observance of it in such cases which are for the good of man, as works of mercy (which being part of the morall eternall Law, he preferres before the performance of these positive Lawes, which respect his own service v. 7.) and so that the Law of the Sabbath at the very making of it was not design'd to have force in it to bind men to strict rest in some cases, as those v. 5. of the necessary services of the Temple (and what is done here was for the service of Christ, who is greater then the Temple) And so still Christ, that son of man, who comes to doe good in the world, is in any reason so Lord of the Sabbath, as that he may use it, which way he will, for the use and good of man, and thus God did alwaies appoint it to be used so as the Rest might be broken, when any Morall good requir'd it. And so likewise the strict abstaining from eating till the sixt houre, or till their solemn ser­vice was performed, which is said to have been obser­ved among the Jews upon their Sabbaths, at least their great daies, and that custome referr'd to by S. Peter, Act. 2. 16. when, it being the day of Pentecost, as this also was (see note on Lu. 6. a.) he proves that they were not drunk, as they were accused, because it was yet but the third not the sixth hour of the day, before which they knew they did not use to eat or drink; And this seems to be the quarrell that the Jewes had here to the Disciples, that, on the Sabbath day, they eat before the time, not that the rest was broken by rubbing the eares of corn. Of this therefore saith Christ, that were it never so much a part of the law, or custome of the Sabbath, yet in case of necessity, which implied charity, it was not of force; And thus the Jewes, to whom Christ spake, understood his speech, as appears by the question that next follows v. 10. whether 'twere lawfull to heal on the Sabbath day, that is, whether in this case (of curing) God had permitted working, or doing any thing on the Sabbath, which Christ answers distinctly, that the life or safety of one sheep (accor­ding to their own doctrines) much more of a man, is to be preferr'd before the observation of the Sabbath. One other sense is affix'd to these words, as if by this phrase of the Son of mans being Lord of the Sabbath, Christs power of abolishing the Sabbath were here asserted by him. But to this I conceive, this place doth not belong. For although there is litle reason to doubt of Christs having this power, yet if Christ had spoken upon that head, of his power to abolish the Sabbath, then 1. he would not have defended his action by that which was already (while that law was in force) continually practised among them which of you ha­ving &c. And 2. if he had once asserted the abolition of the Sabbath, the Pharisees would have needed no other lesser argument, nor consequently have asked that other question, to get matter of accusation against him v. 10. To which again Christs answer is the same, as to the former: For to both his only answer is that God preferrs acts of Charity before the outward strictnesse of Sabbatick rest. To that belongs his saying Joh. 5. 17. that his Father worketh till now, and he worketh, that is, that God the Father at the creating of the world did not so rest on the seventh or Sabbath day, but that he worketh ever since in the acts of conservation and pro­vidence, as he did then in creating on the six daies, and accordingly in imitation of him, v. 19. Christ may fitly doe the like, doe cures, that is preserve, &c. As for any distinct text in the Gospels for Christs abro­gating the Judaicall Sabbath, there is no more reason to expect it, then the like for Sacrifices, or Circumci­sion, or the Judaicall Priesthoood, the substance being come, and the Temple, and that people destroyed, the ceremonies or shadowes, Col. 2. 16, 17. as farre as they were such, ceased of their own accord, and no far­ther are they now abroga [...]ed, having never been obli­gatory to any, but that people.

b Note: [...] V. 18. Chosen] [...] signifies so to preferre be­fore all others, as to choose, or assume to any office, [...], or [...], I take to my self, [Page 68] in Phavorinus; but in Isaiah, whence this verse is cited, 'tis [...] to sustain, which seems rather to be­long to it, that of chosen being after mention'd there, and rendred [...] beloved here.

c Note: [...] Ib. Judgement] The word [...] in this place seems to signifie the whole Gospel, the true religion, the true way of worshipping & obeying God, the whole will of God under the Gospel, and either is to be rendred Truth out of the Hebrew [...], Is. 42. 1. (whence these verses are taken) which Prov. 8. 20 is rendred [...] truth, and signifies so, when tis rendred [...], judgement Jer. 5. 4. Psal. 37. 6. and Job. 3. and [...], Isai. 32. 26.) and oftentimes [...] righteousness, which is all one with [...] truth: and so in Hesychius [...] (not, as 'tis false printed, [...]) judgement signifies truth: or else being rendred judgement, it is to be taken in the same sense as if 'twere rendred truth, as indeed [...] judgement is the title of the prime Christian virtue, Righteousness, or equity in judging, Mat. 23. 23. And either way it here signifies the Gospel, and so v. 20. also.

d Note: [...] V. 20. A bruised reed] The reed is the weak, in­firme man, the bruising of that reed, is his falling into sin, and the flaxe on fire that is burning in the illych­nium, or lampe (see Isa. 43. 17. Jud. 15. 14. 16. 9.) is the man again, the smoaking flax, ( [...]) is when the flame is out, or burns darkly for want of oyle, and yet there remains some fire in the flaxe, [...] and that smoakes, or shines dimmely, in stead of flaming; and answerable to that is the man, in whom Grace is de­cayed, but yet not desperately or irrecoverably gone out, some sparks of good being still left in him: and this person, in this estate, Christ is so farre from destroying, or triumphing over, that he doth most tenderly cherish and labour to restore such an one in the spirit of meek­nesse, to a firme habit of Christian practise again. This is Christs practise at his coming into the world, as designing to plant (not the unsinning, legal, perfect, but) the syncere, Evangelicall righteousnesse through the world, which is the meaning of the phrase that fol­lowes untill he bring forth (or, send forth) judgment into victory; the Hebrew Is. 42. 3. is he shall bring forth, and the word untill is taken out of v. 4. where the same sense is repeated again, & judgment again signi­fies the Gospel, that is, Christian, Evangelicall righteous­nesse (see Note c.) and though [...] in the old Te­stament signifies for ever, [...] Lam. 5. 20. 2 Sam. 2. 26. Job. 36. 7. Jer. 5. 3. Am. 1. 11. yet that is, when it renders [...] which signifies both to victory, and to eternity, but here (seeming to be the Epitome or bre­viate of the following words, v. 4. he shall not fail nor be discouraged, it most probably signifies victoriously, and notes that the Gospel shall be so set up over the world, that he shall not faile, or be discouraged, that is, either 1. the bruised reed shall not faile, or be bro­ken worse then it is, nor the flaxe be discouraged or quench'd; or else 2dly, the Messias shall not faile &c. till he have set judgment on the earth, that is, till he have set up the profession of the Gospel in the world, among the Heathen, if the Jewes will not receive it. By this rendring of it 'twill appeare what is the meaning of [...] in the Hebrew of Isaiah, and [...] (for [...]) in the Septuagint; sure, that [...], judgement in truth should be set for true judgement, and rendred so, he shall bring forth true judgment, and and so 'twill remain, that [...] shall be the summe of the following words, v. 4. he shall not faile nor be discouraged, till he have set judgment on the Earth, and so the consequents both in Isaiah and here will be the same, There, and the Is [...]les shall wait for his law; here, and in his name shall the Gentiles trust.

e Note: [...] Ib. Not breake] It is the custome of all writers, very frequent in the sacred dialect, to use phrases whereby they understand much more then they doe expresse. an example of it we have in this verse out of the Pro­phet, where Christs not breaking the bruised reed sig­nifies his great mercy, and kindnesse in repairing and restoring and curing the bruised weakling, and so his not quenching the smoaking flax, is his enlivening, quickening, enflaming that fire or spark of grace or goodnesse, which was almost quench'd. So [...] idle word v. 36. is much more then idle, vain, even blasphemous speeches. So Eph. 5. 11. where the Gentile foule abominations taken up by the Gnosticks, [...] are called [...], unprofitable works of darknesse, meaning surely not that they brought in no profit or advantage, but the greatest danger, and mischief in the world. So [...] is a wicked and not only an unprofitable servant. So in Philoxenus's Glossary, [...] Ne­quam [...], and Nequitia [...], and so in Cyrils Greek Glossary: So in Hesiod, [...] an unprofitable man is he that neither understands himself nor heeds others, the most sencelesse, wretchlesse person: Of the same nature is illaudatus, unpraised, in Latine, of which see A. Gellius l. 2. c. 6. where he proves that word to signifie omnium pessimum ac deterrimum, the worst and basest of all. And so l. 7. c. 11. he makes [...] riotous, in­temperate, unprofitable, uselesse, ill-mannerd, detestable, to be all one, the interpretation of the Latine Nequam, a wicked man, [...] but literally good for nothing. So [...] which properly signifies without law, and [...], a breach, or commission, against the law, is oft set to signifie the highest degree of obdurate prophane sin­ning, 2 Thess. 2. 8. being there spoken of Simon Ma­gus the most blasphemous apostate. [...] So though [...] literally signifies to transgresse and may belong to the least sin, as being a variation from the strict rule of the Law, yet [...], he that transgresses 2 Jo. 9. and so [...] transgressor (since the solemn title of Julian) signifies an Apostate. [...] So 2 Tim. 3. 3. [...], those which doe not love the good is set to expresse the most virulent haters of the orthodox pious Christi­ans. So 1 Cor 13. 6. [...] where 'tis set down as the cha­racter of the charitable man, [...], he rejoyceth not in iniquity, the meaning is, he is very much troubled, [...] and sorrowfull, so v. 5. [...], the charitable man is not puft up signifies much more then so, that he, is extremely humble. So in the third commandement of the Decalogue, where 'tis said of the perjured person, that the Lord will not hold him guilt­lesse, that sure signifies, that God will look on him, and deal with him as a most guilty punishable person. And so 1 Pet. [...] 1. 18. [...] vain conversa­tion, is most vitious, and enormously ill, and Rom. 1. 16. [...] I am not ashamed, is, I rejoyce and glory in the Gospel of Christ. And Rom. 8. 8. They that are in the flesh, (that is, those that follow their carnall appetites, in despight of the Law, cannot please God, that is, are very farre from pleasing, being in pro­fest enmity to him v. 7. must needs be hated and oppo­sed by him. And v. 12. We are debters not to the flesh to live after the flesh that is, we are farre from all ob­ligation to goe on any farther in any carnall course, 'tis more then time to give over that, as 1. Pet. 4. 3. the time past of our lives may suffice us to have wrought the will of the Gentiles, that is, 'tis abundantly suffici­ent, much more then enough, to have spent so vilely. So Rom. [...] 13. 10. where it is only said of Charity that [...], it worketh no evil to the neighbour, the meaning certainly is, that 'tis so farre from doing so, that it worketh all the good it can, or otherwise it would not thence be concluded, that it were [...] the filling up, and improving, of the law.

f Note: [...] V. 24. Beelzebub] Beelzebub in Hebrew [...], is rendred by the Greek of the Old Testament [...], the prince of the flie or flies, the god of Ekron 2 Kin. 1. 2. and v. 6. being indeed an Idol, that the [Page 69] inhabitants of that city in Palaestine worshipped, and conceived to have power over all hurtfull flies, and to drive them out of their region. That this was the hea­then Jupiter is not improbable, the title of [...] and [...] being bestow'd on him by the Heathens that is, he that caught, or, drove away flies. This Idol inNat. Hist. l. 10. c. 28 Pliny is call'd Achor Deus from Accaron or Ekron the name of that city, and, as he saith, the Cyrenaeans, when any plague of flies comes on them, sacrifice and pray to him, and on that they die presently. This is here called Prince of Devils, that is, one that hath power over them (as 'twas, it seems, beleived) able to throw them out of those that were possess'd with them, (whole legions together) like swarms of flies, which, with their Prince or chieftain, fly about in the upper and middle region of the ayre; This gives the reason of their speech here, why they conceived Christ to cast out Devils by Beel­zebub, because Beelzebub they thought to have that power, and therefore to have the name of Ruler, or Prince of Devils, and Christ visibly casting them out, they thought he operated by this power.

g Note: [...] V. 27. Your children] Your children here signifie either your Disciples, that is, spirituall children, or your countrey-men, that is, children of your nation natural­ly, and so he means the Jewes, who did pretend at least to exorcise and cast out Devils, in the name of the God of Abraham, the God of Isaac, the God of Jacob, which was their ordinary form of Exorcisme; and which, it seems, the sons of Scheva were willing to change into the name of the Lord Jesus, in imitation of the Apostles Act. 19. 13. So in Justinus against Try­pho the Jew, If, saith he, you invoke the name of any of your Kings, or just men, or Prophets or Patriarchs, the Devil will not obey you, but if you call upon the God of Abraham &c. and so exorcise, [...], per­haps he will obey; So saith Irenaeus, By the invoking of the most high, and almighty, even before the coming of Christ, men were delivered from the wicked Spirits, and à Daemoniis universis, from all kinds of Devils; And so Tertull. contra Marcion. expounds this pas­sage in S. Luke that Christ affirms himself to cast out Devils by the same power, by which their children did, in virtute scilicet creatoris, by virtue of the Creator. That there was this custome among the Jewes (and so long continued) of charming and incantations, may farther appear by the latter remainders, (being, as appears by the Christians recouncing them, abuses of the true) which we find in the forms of renouncing Ju­daisme, in the Liturgies of the Greek Church; where, after the mention of the severall feasts and Sabbaths, is added [...] (not as 'tis read by Goar out of Allatius his Manuscript, and that of Cryptoferrara, [...] by him rendred observationibus, but without question) [...], I renounce all charms and incantations and defensatives, &c. The Phylacteries there renounced being not those (mention'd in this Gos­pel c. 23. 5.) worne about them as remembrances of a part of the Divine law, but such Antidotes as we now speak of, which they carried about them, to defend themselves from Witchcraft, and Fascinations, whe­ther they were some written Characters, or the names of God, as the God of Abraham, the Lord of Sab­baoth, &c. From the Jewes the Aegyptians borrowed their magicall practises, saith Orig. cont. Cels. l. 1. and l. 4. [...], &c. The names of Abraham &c. joyn'd with the name of God is not only of force in the Jewes prayers, and exorcisms, but almost all others that dealt in con­jurations use them: and from thence the Ignorant sort came to take Abraham for the name of a God, saith S. Chrysostome, because of the form [...], by them thus easily mistaken. So in like manner the words Zebaoth and Adonai were ordinary among them, saith Origen l. 4. andDe Myst. l. 8. c. 4. Iamblichus calls these Assyria nomina, that is, Hebrew names, as when Themistius saith the saying of, The Kings heart is in the hands of God, is taken out of the Assyrian books, he clearly means the Hebrew, the Book of the Proverbs, and the letters now used for Hebrew letters, are properly the Assyrian, which in their captivity they compelled them to use, in stead of their own ancient letters, which only the Samaritane retaineth. The same Incantations were by them also used in curing diseases, as I remember there is a famous one in Trallian for the cure of the Gowt, and Pausanias in his description of the rites of the Pyraetheia (mention'd by Strabo l. 15.) saith that in Lydia the Magician having laid wood on the altar, first puts a Mitre on his head, then [...], calls upon some kind of God in a barbarous form, not under­stood by the Grecians, [...] he reads his charm out of a book (we might render it lite­rally, out of the Bible) [...] (as in the story of Elias) and presently the wood is set on fire, Eliac. [...]. Such formes as these 'tis not improbable that God was sometimes pleased to prosper, when he was particularly call'd on, as the one true God, as he had revealed himself to his own people, and not as one of the false Gentile gods, and when 'twas thus, 'twas sure the power of the true God, and not any virtue in the words, that did it. This Christ uses as an argument ad homines, that they who themselves profess'd to cast out Devils by the God of Abraham, had no reason to say Christ did it by the Prince of Devils.

h Note: [...] V. 32. Speaketh a word] It is ordinary in the He­brew dialect for speaking to signifie doing, and word to signifie thing, and so here to blaspheme or to speak a word against the son of man, and again against the Holy Ghost, is to oppose and resist them. Now the phrase Son of man, here belongs unto Christ, as he appear'd in the weaknesse of humane state, the son of Mary, considered without any such light shining in him, to convince all men that he was the Messias, viz. Christ abstracted from the great power of his doctrine and miracles, which when they did appeare, convinced the Auditors to an acknowledgment, that never man spake as he spake, and the beholders here, v. 23. and else­where, that sure he was the Messias. This power (of his doctrine and here particularly) of his miracles, is in the parallel place Luc. 11. 20. called the finger of God (which what it signifies is cleare by Exod. 8. 19. when that is said to be truly the finger of God, that is, a work of Gods own power, which the Ma­gicians by their sorcery were not able to doe) and here v. 28. the spirit of God: which two phrases finger of God, and spirit of God, appeare by these two paral­lel places compared, to be all one and consequently To oppose, or to speak against the [...] the holy spirit, or the [...] Spirit of God, is in this place to oppose the power, and convincing light of these mi­racles of his, which manifested him to act by the power of God, & so were the Testimonies of God himself, that Christ was, what he affirm'd himself to be, the Messias promised. And that shews the ground of difference be­twixt these two sinnes, speaking against the Son of man, and speaking against the Holy Ghost; the first was the not beleiving him to be the Messias, when, though he affirmed himself to be so, yet there was not that con­vincing light, and manifestation of his being so, but the [Page 70] second was resisting this light thus brightly shining in him, acknowledging the miracles which he did, Joh. 11. 48. but rather then they would acknowledge them to be done by God (because if they did that, they must receive him as the Messias, which they would not doe, because he was not such an one, as they had fancyed, and desired he should be, a temporall deliverer) affir­ming them to be done by the Devill v. 24. which be­ing their onely possible evasion, (and that here confu­ted by Christ by three arguments, the first v. 26. the second v. 27, 28. and the third v. 29, and 30.) he now tells them, that this, if they continue in it, must needs bee a wilfull blindnesse, and so not capable of that ex­cuse of ignorance or blinde zeale, of which the former sinne was capable.

i Note: [...] Ib. It shall be forgiven him] The difference of these two sinnes being set downe, (note h.) it followes now that the former of these was a sinne, for which under the Law of the Jewes there was place for sacrifice, and and so for forgivenesse (upon a generall confession of all unknowne sins, and asking pardon for them of God) It did not incurre that sanction of Death, or Excision from the people, and proportionably (in the Christi­stian anagogy) it was in the number, or of the nature of those sins, by which the sinner, if before living spiri­tually, doth not ipso facto become spiritually dead, nor incurre present obligation to death eternall, but by Christs sacrifice is preserved from it; and if before he were spiritually dead, yet is not this such, as is to him imputed, so as to fill up the measure of his iniquities, and bring utter desertion upon him, but (as a sin [...] or unaffected ignorance, Num. 15. 28.) is accordingly pardonable by a generall repentance (such was that of Nathaniel Joh. 1. 4. 5. Can any good come out of Nazareth? which was speaking a word against the son of man, and yet easily pardonable.

k Note: [...] Ib. It shall not be forgiven] As that former kind of sin was capable of mercy, so this second was of a farre higher nature, none of those [...] Ignorances, for which only sacrifices were appointed under the law, Heb. 9. 7. Num 15. 18. but parallel to those, for which there was no Sacrifice accepted (see Heb. 10.) but just vengeance and punishment under the Law, to which death without mercy was to be expected on the impenitent opposers, the [...] and [...] ad­versaries and despisers, Heb. 10. 27, 28. Those that sin thus, are the soul that doth ought presumptuously, or with a high hand, Num. 15. 30. (a hand lifted up, saith the Hebrew, a hand against Gods finger, Lu. 11. 20. or against the holy Spirit here) and so that reproa­ches the Lord there, as the spirit, Heb. 10. 27. (which is just the [...] or blaspheming the spirit here, and so the Hebrew [...] reproach there is rendred blasphemy by the Greek 2 Kin. 19. 22.) and so must be cut off from the people; And proportionably now under the Gospel such a sin as this shall not be forgiven: the of­fender thereby, if he were before spiritually living, cer­tainly dyes spiritually, and so is cut off from Gods true Israel (and by the Apostles and the Churches disci­pline is to be cut off from the congregation by censures) the sacrifice of Christs death, typifyed by the legall sacrifices, doth not obtain, that such sinners should not fall into present spirituall death, and present obli­gation to eternall death, nor doth the spirit of meek­nesse, but the rod of Excommunication belong to such. Or if the offender were not before spiritually living, this addes unto his dead works, and so brings on him a new obligation to eternall death; Though the sacrifice of Christs death, if they repent of such sin particularly, and actually, (God giving them space of life to do so) may and certainly doth raise them up from this spiritual death, and obligation to eternall, by Justification. But without such particular speciall repentance from their sin particularly retracted, they shall continue in death spirituall here, till they fall into eternall hereafter, which is now by Christ most clearly revealed against all wil­full sin centinued in impenitently, though it were not before so clearly revealed under the Law. The issue of this whole matter, as farre as concern'd the Pharisees there, was this, that unlesse their sinne were particu­larly retracted by repentance, and Christ received, and acknowledged upon these miracles of his, or after­wards by the conviction, which the Holy Ghost should work upon the crucifiers, they can never have pardon or remission, not that they that were here guilty, should never after repent, or upon repentance be accepted; This is not said here or in any other place, but rather the contrary is every where affirmed in the Scripture, which offereth Repentance to all (and that so really, that by the grace of Christ, and the Holy Ghost assisting his word they may receive it) and promiseth pardon to all, be they never so great sinners, so they doe amend their lives sincerely, and lay hold on Gods mercy in Christ; and this is particularly apply'd to those Phari­sees, by force of Christs prayer for his crucifiers (which was certainly heard) Father forgive them, that is, deny them not the means of forgivenesse, (the power of Re­penting) and forgivenesse if they shall repent; And ac­cordingly the Apostles after teach that God had exal­ted Christ to his right hand to give repentance unto Israel, Act. 5. 31. that is to all Israel, Act. 2. 36, and 38. and particularly those crucifying rulers, Act. 3. 17. whose ignorance is there, as on the crosse by Christ, urged to make their case the more hopefull, not that it was not notoriously vincible and criminous, but that they had not yet received all those means, and me­thods of the Holy Ghost for their conversion, the grea­test of all being yet behind, the raising up Christ from the dead, to be such a sign to move them, as Jonas was, whereupon v. 38. &c. he tells them, that that only sign more they should have (though they were a mali­tious and adulterous generation) and when that was witness'd by the descent of the Holy Ghost upon the Apostles, and the preaching, and miracles wrought by that descent, then they that come not in to Christ, shall never be forgiven, nor be capable of any farther means of working Repentance in them, this being indeed the last that should ever be allow'd them.

l Note: [...] Ib In this world &c.] This phrase seems to referre to a perswasion of the Jewes that some sins which could not be forgiven upon their sacrifices (whether their daily sacrifices, or that on the great day of Expiation) and so are irremissible [...], in this age, might yet be remitted, and pardon'd [...], in that to come, which sometimes signifies among them the age of the Messias.▪ sometimes the state after death, (see note on Lu. 1. 0.) But of this sin unrepented of, saith Christ, there is no place for any such hope; That opi­nion of yours, that every Jew hath his part in the age to come, as that notes the age of the Messias (there be­ing now no farther Messias to be look'd for by you) shall stand you in no stead, if you stand out impeni­tently against all this light and manifestation of divine power, now evidently testifying, that I am the Messias. And for the state after death, when that comes and your sentence is once past, there will be small hope of relief, or release for you.

m Note: [...] V. 36. Idle word.] The word [...] may bear proportion in sense to the Hebrew [...], which signifies vain▪ indeed, but frequently false, because that which is false wants the solidity and substance of Truth. So [...], vanity and lyes, Prov. 30. 8. Or as the Greek [...] is derived, quasi [...], when the words are without deeds agreeing to them. Thus [...] vain speech, Eph. 5. 6. is, not unprofita­ble, but false speaking, such as with which they are ad­vised, that they be not deceived. But 'tis farther ob­servable from the Scripture style, mention'd Note e. [Page 71] (which uses to signifie more then the words literally im­port) that the word [...] unfruitful Eph. 5. 11. and [...] vain doe signifie not only the negation of, but contrariety to all profit, that is, the greatest wickednesse. and so may [...] here. The advice of Pythagoras, [...], Let it be more desirable to thee, or choose rather to cast a stone at an adventure, then an idle speech, where it is evident that [...] is at least a rash speech, and such, as from which a man himself, or others may as probably receive some considerable hurt, as from a stone rashly cast we have reason to expect. And accordingly in this place R. Stevens mentions another reading, [...], in stead of [...], every wicked word. Thus will the [...] be the same with [...] evil things v. 35. and thus it may referre to the notion of [...] used for reproach and contumely, c. 5. 11. for such was that against Christ v. 24. that great contumely and falsity of his casting out Devils by the Prince of Devils That it is some grand crime, not every word which tends not to some special end of Christian edification, appears by the next verse, where they are affirm'd to be such, as for which under Christ men are sure to be condemn'd, and not by evil works or actions only.

n Note: [...] V. 44. Three dayes &c.] That Christ was not in the earth three nights, it is clear, and therefore the way of interpreting this place must be taken from a figure, which expresses one whole thing by two parts of it. Thus the heaven and the earth in S. Peter 2 Pet. 3, 7. (see Note e.) signifie the world; And the natural day, consisting of night and day, and beginning among the Hebrews at Evening, is here meant by this phrase night and day, and so Christ is said to be three dayes and three nights in the earth, though the first natural day he was not in the grave any part of the night, but the latter part of the Friday, all Saturday, and so much of Sunday as untill the Sun approached their Horizon. The rec­koning of Daies by the Jewes was by the [...] eve­ning and morning, which made up the naturall day, so among the Athenians also, see A. Gellius l. 3. c. 2. And as it is practised in the businesse of Circumcision, which was precisely observed the eighth day, if the child were born in one day, though but half an hour before the end of it, that is, before the beginning or evening of the next, that half hour was counted for one of the eight daies (because, say they, legall daies are not accounted from time to time, or from houre to houre) so is it here, that part of Friday wherein he was buried, was the first day of this number. Thus when Lu. 9. 28. 'tis sayd, about eight daies after, Mat. 17. 1. and Mar. 9. 2. 'tis after six daies, that is, after six daies complete, the first and the last being not com­plete, and so though numbred by one, yet omitted by two Evangelists, and accordingly the space of these very three daies, of Christs lying in the grave untill his resurrection, are, when 'tis prophetically mentioned by Hosea, c. 6. 2. said to be after two days: So a lu­strum and an Olympiad, though they contain but four complete yeares are yet said to be five yeares, after the manner of our accounting a tertian, and a quartan Ague. See Nebrissensis quinquag. c. 25. and Is. Ca­saubon against Baron. p. 16.

CHAP. XIII.

1. THE same day went Jesus out of the house, and sate by the sea side.

2. And great multitudes were gathered together unto him, so that he [went into a ship and sate] and the whole multitude stood on the shore.

Paraphrase 2. was forced to goe sit in a boat

3. And he spake many things unto them [in parables] saying▪ Behold a sower went forth to sow,

Paraphrase 3. by similitudes.

4. And when he sowed, some seeds fell by the waies side, and the fowles came and devoured them up.]

Paraphrase 4. And as he sowed in the field, some of his seed fell on the path, or the ground which was not prepared for sowing, but left to goe on in passing through the field, and there, that which fell, was (trod on, saith Luke, and so was never able to grow, but lay till it was) devoured by the birds.

5. Some fell upon stony places, where they had not much earth, and forthwith they sprang up, because they had no deepnesse of earth.]

Paraphrase 5. sufficient mould to take root, only enough to cover them, and by that meanes as the manner is, they came up the sooner for having no depth of mould to take root in.

6. And [when the sun was up] they were scorched, and because they had not root, they withered away.

Paraphrase 6. when the time of year came for the sun to get up to more strength and heat.

7. And some fell [among thornes, and the thornes sprang up, and choaked them.]

Paraphrase 7. in some parts of the field, where there were roots of bryars not destroyed; and the bryars or thornes overgrew the corne, and so choaked it.

8. But other fell into good ground, and [brought forth fruit] some an note a hundred fold, some sixty fold, some thirty fold.

Paraphrase 8. those cornes sprang up prosperously to the harvest, every corne yeilding plentifully.

9. Who hath ears to heare, let him heare.

10. And the Disciples came and said unto him, Why speakest thou to them in parables?]

Paraphrase 10. And his Disciples wondred that he should speak so mystically and obscurely to the people, and therefore asked him why he did so.

11. He answered and said unto them, Because it is given to you to know the my­steries of the kingdome of heaven, but to them it is not given.]

Paraphrase 11. And he gave them this answer, The understanding the higher and obscurer parts of the Gospel is a priviledge that belongs only unto you disciples, which are believers already, which have already received and profited, and undertaken to direct your lives according to the rules of my doctrine communicated to you, but these which have not done so, are not yet fit for revealing of secrets to them, (that which is fitter for their turn, is to be incited by the darknesse of parables to enquire into the meaning of them v. 13.)

12. For whosoever note b hath, to him shall be given, and he shall have more a­bundance: but whosoever hath not, from him shall be taken away, even that he hath.]

Paraphrase 12. Whosoever hath to purpose, that is, hath made use of any degree of grace or knowledge afforded him by God, shall have more given him (as in the seed that fell on good ground) he shall have an abundant encrease, as proverbially 'tis known of rich men, 'tis easie and usual for them to grow richer soon, by wise imployment, and lay­ing out of their wealth, and every mans presenting them, But whosoever is poor ordinarily growes poorer: And so shall it be in the spiritual wealth, whosoever imploys what he hath, he shall encrease by exercising his graces, and besides, have addition from God, but whosoever makes not use of what he hath, and so by his own fault falleth into poverty, he shall not onely be denyed more but shall be deprived of what he hath, the means of grace shall be taken from him, and also grace it self, (as to that measure, which is in all the children of God) upon his wilfull continuance in sin against conscience, And all degrees of it taken a­way, either when he shall have filled up the measure of his iniquities, or (in all who die before effectual repentance) at death.

[Page 72] 13. Therefore speak I to them in parables, because they seeing, see not: and hear­ing, they hear not, neither doe they understand.]

Paraphrase 13. Parables may be de­signed to severall uses, 1. They are such things that those who desire sincerely to learn, may by industry and examination of the parables more fully discerne by them, then by the plainest speech, and withall better carry it away and retain the sense of them; But secondly, They that wil­lingly shut their eyes against the light, because their deeds are evil, they doe not use to see, but understand and discerne lesse by pa­rables then otherwise (and yet thirdly, if they have any desire of learning left, parables will more excite and inflame a desire of understanding and enquiring after the meaning of them then any thing else) and therefore doe I not speak plainly to them, but in such veiles as these, because what hath formerly been without parables delivered unto them, as plainly as what is before their eyes, they have not made use of.

14. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall heare, and shall not understand, and seeing ye shall see, and shall not per­ceive.]

Paraphrase 14. And so what Esaias foretold of Gods dealing with an obstinate people, although it was foretold of some of your ancestors, yet hath a most eminent completion now, and is found most true of them, That they shall not receive so much profit, as otherwise they might, by what is represented or delivered to them; things shall be so aenigmatically and darkly represented to them as that they (having before shut their eyes, v. 13.) shall now discerne but little.

15. For this peoples heart is waxed grosse, and their eares are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be convert­ed, and I should heal them.]

Paraphrase 15. And this is a just judgement of Gods upon them, for their former obdu­ration and obstinacy, in that they have hung down their eares (as creatures doe that hearken not, whereas others hold them up) and shut their eyes against me, wilfully blinded themselves; for fear, as 'twere, that they should see, or hear, or understand, and by repentance and conversion become capable of my working cures of mercy on them, which otherwise I should infallibly doe, (and also, on Gods part, lest such precious knowledge should be exposed to farther contempt.) See note on Mar. 4. 3.

16. But blessed are your eyes, [that [...] for they see,] and your eares,that, [...] for they hear.

Paraphrase 16. that by receiving what hath been already taught you, you are thus capable of these higher illuminations.

17. For everily I say unto you, that many prophets and righteous men have desi­red to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them.]

Paraphrase 17. For though there have been many men imploy'd by God to reveal his will to o­thers, and many so farre in Gods favour, that God hath made himself known very particularly unto them, as Abraham and Moses with whom he talk'd face to face, yet the revelations now made to you, are infinitely beyond all those that were ever afforded men before.

18. Hear ye therefore the parable of the sower.]

Paraphrase 18. You disciples there­fore to whom it is given to know the mysteries v. 11. (from whence to this 18. verse all was spoken as in a parenthesis) Hear ye the meaning of this parable.

19. When any one heareth the word of the kingdome, and note c understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart;this is it which is sown by the path side. this note d is he which received seed by the waies side.]

Paraphrase 19. When the Gospel is preached to any, and he lays not to heart, but by temprati­ons is induced to live an unchristian life, This is it that is meant by the seed that is sown by the path-side; that is, by that part of the parable mention'd v. 4.

20. Butthat which is sown on stony ground. [...], see noted. he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it.]

Paraphrase 20. But the sowing of seed on the stony ground de­noteth him, that at the first hearing receives the Gospel with all greedinesse and joy, looking only on the smoother part of it.

21. Yet hath he not root in himself, but dureth for a while; for when tribulati­on or persecution ariseth because of the word, by and by he is offended.]

Paraphrase 21. But for want of an honest heart, a good soyle, where it may take deep root, for want of resolution to bear whatsoever the Gospel requires of them, they last but a little while, Assoon as ever Christianity is persecuted, assoon as any chargeable duty is required of them, immediately they are galled and dis­couraged from going any farther in the waies of piety. See note on c. 11. c.

22. And that which is sown [...] He also that received seed among the thorns, is he that heareth the word, and the cares of this world, and the deceitfulnesse of riches choke the word, andit beco­meth [...] he becometh unfruitful.]

Paraphrase 22. But the sowing of seed among thorns denoteth him, that heareth the Go­spel, but the sollicitude and care of preserving the things of this world (and of getting of riches) being in his heart, where the word is sown, suffocates it, and so renders the word in him unfruitful, makes him live never the better for being a Christian.

23. Butthat which is sown upon he that received seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty.]

Paraphrase 23. But the sowing the seed in good ground denoteth him, that by hearing and un­derstanding, and laying to heart the precepts of Christ, expresses the effects of it by bringing forth abundance of Christian pra­ctise all the life after, some in a greater measure then others, but all in a good proportion.

24. Another parable put he forth unto them, saying, [The kingdome of heaven] is likened unto a man which sowed good seed in his field.

Paraphrase 24. The state of the Go­spel or successe of Christs preaching in the world.

25. But while men slept, his enemy came and sowedcokcle [...] tares [among the wheat] and went his way,

Paraphrase 25. all through the wheat, all over the ground,

26. But when the blade was sprung up, and brought forth fruit, then appeared thecockle tares also.]

Paraphrase 26. This was not di­scern'd at the time, but when the corn came up, and began to care, then beside the wheat that was sow'd, there appeared cockle also.

27. So the servants of the housholder came and said unto him, Sir, [didst not thou sow good seed in thy field? From whence then hath it tares?]

Paraphrase 27. Certainly all the seed which thou didst sow in thy field was good wheat, And yet we discern now a great deal of cockle among it, Whence should this be?

[Page 73] 28. He said unto them, An note e enemy hath done this. The servants said unto him, Wilt thou then that we goe and gather them up?]

Paraphrase 28. Some malicious per­son hath done this, Hereupon the servants offer their pains if he please to accept them, to goe presently and weed up all the cockle.

29. But he said, [Nay, lest while ye gather up the tares, ye root up also the wheat with them.]

Paraphrase 29. No, for some of them are in such a conjun­cture with the wheat, that the one cannot be pull'd up, but the other will follow, if it be done by you, that are not so able to discern them.

30. Let them both grow together [untill the harvest, and in the time of harvest, I will say to the repers,] Gather ye together first the tares, and bind them in bun­dles to burn them: but gather the wheat into my barn.

Paraphrase 30. untill my time of judgement, and then I will appoint the Angels my offi­cers, saying,

31. Another parable put he forth unto them, saying, [The kingdome of heaven is like to] a grain of mustard-seed, which a man took and sowed in his field,

Paraphrase 31. The state of the Go­spel is of such a growing procreative nature both in the world, and in the heart of man, where 'tis received, that it is fitly resembled to, &c.

32. Which indeed is the least of all seeds, but when it is grown, it is thegreater then herbs, [...] greatest among herbs and becometh a tree, so that the birds of the aire come and lodge in the branches thereof.]

Paraphrase 32. Which being one of the least seeds that are, yet when it comes up prosper­ously, it becomes bigger then any thing that comes from a seed, and among the Jews grows into a tree with boughs large enough for birds to roost or lodge in. See note on Lu. 13. a.

33. Another parable spake he unto them, [The kingdome of heaven is like unto leaven, which a woman took and hid in three measures of meale, till the whole was leavened.]

Paraphrase 33. The Gospel hath such a secret invisible influence on the hearts of men, to change them and affect them, and all the actions that flow from them, that it is sitly resembled to leaven, so mixt throughly with the whole, that although it appeareth not in any part of it visibly, yet every part hath a tincture from it.

34. All these things spake Jesus unto the multitudes in parables, and without a parable spake he not unto them,

35. That it might be fulfilled which was spoken by the prophet, saying, I will o­pen my mouth in parables, [I will note f utter things which have been kept secret from the foundation of the world.]

Paraphrase 35. I will powre out all those mysterious truths which have been kept close from all time, and now, though in parables, are revealed by me.

36. Then Jesus sent the multitude away, and went into the house: and his Disci­ples came unto him, saying, [Declare] unto us the parable of the tares of the field.

Paraphrase 36. Explain, interpret,

37. He answered and said unto them, He that soweth the good seed is the son of man.

38. The field is the world, the good seed are the children of the kingdome: but the tares are the children of the wicked one.]

Paraphrase 38. The field is this world, the place of our li­ving here; that part of the parable that concerneth the good seed, signifies the Christians: but that of the tares, signi­fies the wicked seducers, such were the Gnosticks, and other hereticks of the first times, such are all hereticks and schisma­ticks since.

39. The enemy that sowed them is the devil, [the harvest is theconclusion of the age [...] end of the world] and the reapers are the Angels.

Paraphrase 39. The time when be­leivers and unbelievers (and seducers) shall be called to account, is, to this people, that solemn approaching time of their visitation, as to all other people, the time of final excisions, and especially the day of judgement.

40. As therefore the tares are gathered and burnt in the fire: so shall it be [in the conclusion of this age. end of this world.]

Paraphrase 40. At Gods times of e­minent discrimination, such as his judgement on the Jews (see note on c. 24. c. and on Lu. 1. 0.) and such the last dreadful day of doom.

41. The son of man shall send forth his Angels, and they shall gather out of his kingdome allscandals [...] things that offend, and them which doe iniquity.]

Paraphrase 41. Christ by his messen­gers and instruments of his justice shall destroy all hereticks and schismaticks, that any way keep others from the Christian religion, and all that live profestly in any unlawful course of contrariety to Christian purity.

42. And shall cast them into a furnace of sire: there shall be wayling and gnashing of teeth.

43. Then shall [the righteous shine forth as the Sun in the kingdome of their fa­ther.] Who hath ears to hear, let him hear.

Paraphrase 43. The true pure Chri­stian professors shine emi­nently in the Church here, and after in glory.

44. Again, [the kingdome of heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.]

Paraphrase 44. The Gospel being by some not look'd after, is yet sometimes met with by them, and becomes matter of infinite joy and desire to them, and so is likened fitly to a treasure, which a man finding ca­sually in a field, hid again or concealed it, and then designing to get it into his possession, accounts no price that he can pay too dear for it.

45. Again, [the kingdome of heaven is like unto a Merchant man seeking goodly pearles.

46. Who when he had found one pearle of great price, he went and sold all that he had, and bought it.]

Paraphrase 45, 46. Others there are which have followed the stu­dy of wisdome, and thirsted after some instructer, and then the Gospel of Christ comes as a rich prize doth to a merchant, which is in pursuit of rich merchandise, and meeting with a jewell for his turn, layes out all his estate upon it.

47. Again, the kingdome of heaven is like a net which was cast into the sea, and [gathered of every kind.]

Paraphrase 47. caugh fish of all sorts, good and bad.

48. Which when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast [the bad] away.

Paraphrase 48. That which was sick, or unwholsome at the season.

49. So shall it be [at the end of the world, the Angels shall come forth, and sever the wicked from among the just.]

Paraphrase 49. At the time wherein Christ shall come to work his revenge upon his enemies, not only at the destruction of the Jewish State (wherein that discrimination shall be made betwixt beleiving and unbeleiving Jews, reformed and unreformed) but especially at the final day of every mans doom, at the conclusion of the world.

[Page 74] 50. And shall cast them into the furnace of fire, there shall be wailing [...] gnash­ing of teeth.

51. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52. Then said he unto them, [Therefore every note g scribe, which ismade a disciple for, [...] instructed unto the kingdome of heaven, is like unto a man that is an housholder, which bringeth forth out of his treasure things new and old.]

Paraphrase 52. Therefore if, over and above your knowledge in the law, ye have understood the things which I have told you of the nature of the Gospel, the excellency of it beyond all other professions, and the obligation to good life, ye are obliged to shew forth the effects, and to the old actions of your former life, acted by Jewish principles, to super­adde a Christian practise, after the manner of the housholder, who when he makes shew of his possessions, his provisions, or wealth, brings forth, and shews the fruit of the new, as well as the store of the old year, his new, as well as old rayments, &c. and all little enough for the frank entertainment of his guests.

53. And it came to passe, that when Jesus had finished these parables, he departed thence.

54. And when he was come into his own countrey, he taught them in their syna­gogue, insomuch that they were astonished, and said, Whence hath this man this wis­dome, and these mighty works?]

Paraphrase 54. And coming to Na­zareth where he was bred, he set about the work of publick reaching of them in their assemblies, which he did in such manner, expressing such knowledge, and doing such miracles, that they which saw and heard were amazed and astonish'd at it, saying, What means of knowledge hath he had by his education, and from whence can he be imagined to derive the power of doing such miracles?

55. Is not this the carpenters son? is not his mother called Mary? And [his bre­thren] James, and Joses, and Simon and Jude?

Paraphrase 55. his first cousens.

56. And his sisters, are they not all with ua? [Whence then hath this man all these things?]

Paraphrase 56. Whence then is it that he thus farre excels and sur­passeth all them?

57. And they were [scandali­zed at, see note on c. 11. c. offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.]

Paraphrase 57. discouraged from fol­lowing [...]him any longer, whereupon Jesus said unto those that were present, This is no strange thing to me, for it is proverbially observed, that a Prophet, or any sent from God is not despised or undervalued so much any where, as among his own country men and kindred, who knew his birth here below, but know not of his commission from heaven.

58. And he did not many mighty works there because of their unbeleif.

Annotations on Chap. XIII.

a Note: [...] V. 8. Hundred fold] That great proportion of an Hundred fold in the harvest is no such prodigious en­crease, as men imagine. For though it were strange that to the number of the bushels of seed, there should be an hundred times so many brought home by way of in­crease, because a great deal of the corn that is sowed, miscarries, and comes to nothing, yet it is easie to ob­serve, that from one single corn (which is here referr'd to by the [...], &c. and [...] in Mark, that is, one, an hundred) there oft comes so many branches, and stalks, and grains in all those stalks, as may easily and ordinarily make up the number sometimes of thirty, sometimes of sixty, nay sometimes of an hundred fold, though the truth is, the hundred fold is the liberallest proportion, and so is set down as the highest degree of fruitfulnesse in the good ground. See c. 19. 29.

b Note: [...] V. 12. Hath] The word [...] signifies here, (as 'tis plain by the parable,) to use, to occupy, to traffick with grace, to take that care of it, which belongs to so great a trea­sure, so saith Phavorinus in the word [...]. To have is used for to take care of, to keep, thus perhaps may [...] signifie Heb. 12. 28. though it be capable of another rendring, as there we shall see.

c Note: [...] V. 19. Vnderstandeth] [...] signifies ordinarily laying to heart, thinking on, considering, [...], saith Didymus, and so [...] Luke 2. 19. seems all one with it; and so Suidas, [...], to consider or think on, and [...], and Hesy­chius, [...]. So [...], Consider and please thy self in private. And so Prov. 21. 12. the Septuagint renders Maschil by [...], and so Psal. 106. 7. and so here v. 15. consider and turn, answerable to Ezech. 18. 28. because he con­sidereth and turneth away from his sins.

d Note: [...] Ib. This is he] That the [...] signifies lite­rally not Him that receives the seed, but that which is sown, either [...] the seed in S. Luke, or [...] the word or the like, appears both by the parable, in which answerable to it is the [...], &c. some fell, that is in sowing fell, and also more particularly by the parallel place, Luke 8. 11. where 'tis said, that [...], the seed is the word, and v. 14. instead of the [...] sown, is the [...], that which falls, which must needs be the corn, and not the ground, and in S. Mark c. 4. 19. 'tis clearly the corn (and not the man or the ground) that becometh unfruitful, and therefore 'tis clear that as [...] he referres to the whole precedent ora­tion, when any one heares, &c. so the [...] sown is the whole of that part of the parable, the seed, and the ground, and the sowing, and the fowles picking it up, all together, and then [...] signifies is denoted by. Only 'tis true, that in the following expression [...], this is he that heareth. &c. the word is is taken a little o­therwise, and the phrase signifies, this is it, (that is, the seed sown in that ground, or in complexe, the seed with its ground is it) which denoteth, or by which is de­noted he that heareth, &c. By both which 'tis observa­ble, that in the Scripture Dialect, the word [...] or [...], this is doth either, as S. Augustine saith, signifie significat, signifies, or significatur, is signified, that is, de­notes one thing which is answerable to another, whether it be the sign, or the thing signified, sometimes the signe, as v. 19. the [...], this is it that is signified by the seed sown by the path side, and some­times the thing signified, as v. 20. [...], this is it which signifieth him which heareth the word, &c. and so v. 22. and 23.

e Note: [...] V. 28. Enemy] The phrase [...], literal­ly enemy man, is here an Hebraisme, the like as we shall find Hest. 7. 6. the man adversary, or adversary man, is this wicked Haman. And so it restrains not the word here to a man, but leaves it in the latitude, that [...] alone would be, a man, or devil.

f Note: [...] V. 35. Vtter] The word [...] must be ren­dred, I will poure out, for, saith Hesychius [...], it signifies to send forth, so as a fountain doth water, or as a Tree its juyce or moysture. Thus [...] (which Psal. 19. 3. and so Psal. 119. 171. and Psal. 145. 7. is rendred [...]) signifies scaturire, or ex­undare, to pour forth water from within it, as here the [...], what was before kept close within.

g Note: [...] V. 52. Scribe] The [...] Scribe, here set op­posite to [...] disciple, signifies him that is skilful in [Page 75] the Mosaical Law (as the disciple is he that hath there­to superadded the knowledge of the Gospel) or any man consider'd as furnished with sacred instructions, and observations out of the Law, and the Prophets, and their [...], any skill in the mysteries of the old Testament, or Jewish religion; who when he becomes a Disciple, or turns Christian, he becomes furnish'd with the mysteries of the New Testament; By this means he is here said to be like the house-keeper, who for the maintaining of his family all the year long, is supposed to have a repository for provisions (which is here call'd his [...] or store-house) and there to have layd in provisions of both sorts, new and old, the new of daily pureyance, and the old which we call the store. And being thus furnish'd, when any entertainment is to be made, he brings forth, and useth what is necessary of both. So for the furnishing a table he brings forth his hot and cold meat, that which is new dress'd, and that which remains of former meals. And so in all other parts of Occonomy, New and old garments in the wardrobe. Thus doth this knowing Jew, being now farther instructed by Christ lie under an obligation of performing, as occasion requires, all actions both of Mo­rall and Christian virtues, but first and especially of Christian, which are the new, here first named, though the [...] was last, by way of [...], in other places frequently observable. See Note on chap. 7. b.

CHAP. XIV.

1. AT that time Herod the Tetrarch heard of the fame of Jesus,

2. And said unto his servants, This is John the Baptist, [he is risen from the dead, and therefore mighty works doe shew forth themselves in him.]

Paraphrase 2. though John the Bap­tist, when he lived, did no such miracles, yet being put to death, and God thinking fit to raise him from death again, 'tis reasonable to expect that God will assist him with a miraculous power to assure men that he was sent from God, his rising from the dead is so strange a thing, that it must needs be attended with other miracles.

3. For Herod had laid hold on John, and bound him, and put him in prison for Herodias sake his brother Philips wife.

4. For John said unto him, It is not lawful for thee to have her.

5. And when he would ha [...]e put him to death, he feared the multitude, because they counted him [as a prophet.]

Paraphrase 5. a Prophet, o [...] of some­what a higher rank, more then a Prophet, c. 11. 9.

6. But when Herods birth-day was kept, the daughter of Herodias daunced be­fore them, and pleased Herod.

Paraphrase 6. Mar. 6. note b,

7. Whereupon he promised with an oath, to give her whatsoever she would aske.

8. And she [being before note a instructed of her mother,] said, Give me here John Baptist's head in a charger.

Paraphrase 8. upon the advice, im­pulsion, instigation of her mother, with whom she consulted what she should ask.

9. And the King note b was sorry; neverthelesse for the oaths sake, and them whichlay. [...] sate with him at meat, he commanded it to be given her:]

Paraphrase 9. This petition was very unacceptable to Herod, yet because he had sworn, and that it might not appear a levity, or inconstancy to those that were at the feast with him, when he made the oath, he gave appointment it should be so.

10. And he sent, and beheaded John in the prison.

11. And his head was brought in a charger, and given to the damosell: and she brought it to her mother.

12. And his disciples came and took up the body and buried it, and went and told Jesus.

Paraphrase 12. And John's disciples took care of his burial, and that being done came to Jesus, whose forerunner John was, and told him what had befaln John, and (probably) continued with him as his disciples.

13. When Jesus heard of it, [he departed thence by ship into a desert place apart; and when the people had heard thereof, they followed him on foot out of the ci­ties.]

Paraphrase 13. that the same might not befall him, before he had fulfilled his office, for which he was sent, (see c. 12. 15.) he departed by ship from thence, taking none but his Disciples with him, and went to a place which was not inhabited, and when the people heard whither he was gone, they took a compasle by land, and came to him thither.

14. And Jesus went forth, and saw a great multitude, and [was moved with com­passion toward them, and] he healed their sick.

Paraphrase 14. was so kind, as not to conceale himself from them any longer, but came to them, and when he was come,

15. And when it was evening, his Disciples came to him, saying. This is a desert place, [and the time is now past] send the multitudes away, that they may goe into the villages and buy themselves victuals.

Paraphrase 15. the time of evening when every one gets him to his Inne and provides for his supper is already past,

16. But Jesus said unto them, They need not depart, give ye them to eat.

17. And they say unto him, We have here but five loaves and two fishes.

18. He said, Bring them hither to me.

19. And [he commanded the multitudes to sit down on the grasse,] and took the five loaves, and the two fishes, and looking up to heaven he note c blessed, and brake, and gave the loaves to his Disciples, and the Disciples to the multitude.

Paraphrase 19. he appointed the A­postles Mar. 6. 39. to di­spose them meal-wise on grasse-plats there,

20. And they did all eat, and were filled; and they took up of the fragments that remained twelve baskets full.

21. And they that had eaten were about five thousand men, [besides] women and children.

Paraphrase 21. not counting

22. And straightway Jesus constrained his Disciples to get into a ship, and to goe before him unto the other side, while he sent the multitudes away.]

Paraphrase 22. Upon this the multi­tudes designing to take him and proclaim him King, John 6. 15. he presently sent his Disciples before him by sea to the wildernesse, Mar. 6. 32. (which was on the same side with Bethsaida and Capern [...]um, whither it seems they went, Joh. 6. 17.) that so he might quietly dismisse the multitude.

[Page 76] 23. And when he had sent the multitudes away, he went up into a mountain apart to pray: andThe even­ing [...] ended. when the evening note d was come, he was there alone.

24. But the ship was now in the midst of the sea, [...]ossed with waves for the wind was contrary.

25. And [in the fourth watch of the night] Jesus went out unto them, walking on the sea.

Paraphrase 25. towards the morning.

26. And when the Disciples saw him walking on the sea, they were troubled, saying, It is [a spirit;] and they cryed out for feare.

Paraphrase 26. Some spirit or phan­tastick shape, that seems there to walke bodily.

27. But straightway Jesus spake unto them saying, Be of good cheer: It is I, be not afraid.

28. And Peter answered him, and said, Lord, if it be thou, [bid me] come unto thee on the water.

Paraphrase 28. Give me thy commis­sion, and then I know I safely may.

29. And he said, Come, And when Peter was come down out of the ship, he walked on the water to goe to Jesus.

30. But when he saw the wind boysterous, he was afraid, and beginning to sink, he cryed, saying, Lord save me.

31. And immediately Jesus stretched forth his hand and caught him, and said unto him, O thou of little faith, [wherefore didst thou doubt?]

Paraphrase 31. why did thy minde stand divided, flote between faith and diffidence? why didst thou stagger? why didst thou distrust my power, when I had bid thee come to me?

32 And when [they] were come into the ship, the winde ceased.

Paraphrase 32. Christ and Peter.

33. Then [they that were in the ship came and worshipped him,] saying; Of a truth thou art the son of God.

Paraphrase 33. the rest of his Disciples came every one of them and adored him, and acknowledged his omnipotence,

34. And when they were gone over, they came into the land of [ note e Gennesaret.]

Paraphrase 34. Cinnereth Deut. 3.

35. And when the men of that place [had knowledge of him,] they sent out into all that countrey round about, and brought unto him all that were diseased.

Paraphrase 35. knew him, as having been there before, Lu, 5. 1.

36. And besought him that they might only touch the hem of his garment, and as many as [touched] were made perfectly whole.

Paraphrase 36. touched it, or any part of his garment.

Annotations on S. MATTHEW, Chap. XIV.

a Note: [...] V. 8. Instructed] The word [...], saith Bu­daeus, hath a peculiar notion for a Client instructing an Advocate in his cause, telling him the heads of his defence, and so it may properly signifie here, and so the Vulgar reads praemonita, that Herodias instructed her daughter, admonished her before hand, what she should propose to the King by way of request; so in Xenophon [...]. the Masters having shewed their Scholars how to do their business, [...] do also by words premonish them. But besides this, Hesychius renders [...], and in the old Glossary, [...] promoveo, proveho, and Suidas, [...], in all of these to stirre up, perswade, instigate. The Interpreters of the Old Testament use it for [...] to sharpen, Deut. 6. 7. and that belongs to the same sense.

b Note: [...] V. 9. Was sorry] Of Herods sorrow many motives, and reasons might be collected; One lesse observable might be, because this was his Birthday feast; On such dayes they were wont to make merry, and enter­tain the people, and make it Holy-day from all secular employments, and they tooke speciall care to avoid all ill omens, to have no quarrels nor contentions, no pleadings in foro, ‘(Natalem colimus, tacete lites,’ Mart. l. 10. 87.) but especially no shedding of blood, no executions, counting it unfit to deprive any of life, that day, wherein they received theirs [...], &c. [...], saith Philo against Flaccus; and if any hanged on the gallowes, or cross be­fore, they were then to be taken down. This was done by the Pagans, lest they should offend, or sadden or displease their Genius; and Herod being more then half a Pagan, might well have this cause of grief, and so be troubled to doe this on John Baptist this day. But beyond this, two other reasons of Herods sorrow are set down by the Evangelists, on Mar. 6. 20. where 'tis said Herod feared John, and look'd upon him as a just and holy man, and thereupon reformed many things upon his instance and took pleasure in hearing him, and that is mention'd as the obstruction of Herodias's designe of killing him, v. 19. A second reason is here mention'd v. 5. he feared the multitude, be­cause they counted John as a prophet, he was afraid to meddle with him because of his popularity, (as the Pharisees were, c. 21. 26.) Both these had an influence on Herod, and caused this reluctancy to his execution.

c Note: [...] V. 19. Blessed] That [...] to blesse signifies to give thanks, is sufficiently known; And the same is otherwise express'd by praising, glorifying, singing, confessing, calves of lips, but especially giving thanks, and two of them together, [...], Col. 3. 16. with thansgiving singing or praising. The only diffi­culty here is, whether the Verb [...], he bless'd be to be rendred so, as to joyne with the bread and fishes, or with the word God understood, that is, whether it be, he gave thanks, to God, or he blessed the bread, &c. praying for Gods blessing upon them. The sense in either notion will be much the same; For if he blessad, or gave thanks to God, he is to be supposed also to have pray'd for his blessing upon them, and so if he gave thanks, or pray'd for blessing on them, it must be to God that this was perform'd. But the use of the phrase in the New Testament inclines it (both here and Mar. 6. 41. and 8. 7.) to the latter notion, that of blessing the bread, giving thanks for it; For so 1 Cor. 10. 16. where it hath an Accusative case joyn'd with it, it is [...] the cup, or pot, the cup of blessing [...] which we blesse, which makes it necessiary to render the word in that place, not to give thanks simply, but to blesse, that is, by giving of thanks, to separate or con­secrate it to a holy use, as when Gen. 2. 3. 'tis said of God, that he hallowed the seventh day, and blessed it. Thus 1 Sam. 9. 13. we read [...] to blesse the sacrifice, that is, by giving thanks to God to consecrate it. And so Lu. 9. 16. 'tis clearly (without the notion of any extraordinary Consecration) of the Loaves and Fishes, [...], he blessed them, [Page 77] and brake &c. And this is [...] to sanctifie with prayer &c. 1. Tim. 4. 5. which belongs to the use of every creature, and not only of those which are conse­crated to a peculiar use in the service of God.

d Note: [...] V. 23. Evening] The different signification of [...], the evening being come in this verse, from the same phrase v. 15. may be observed; For betwixt that and this, the people were set to supper, and risen again, the Disciples sent to take boat, and the multitudes dis­miss'd by Christ, and all that being done, Jesus goes by himself to the mount to pray, and then after that it followes, [...], the evening being come. The sure way of understanding this must be by comparing these passages with the relations of the other Evange­lists; S. John assignes not any part of the day to the for­mer part of the action, but to the latter he doth, Joh. 6. 16. [...] when the evening was come, S. Mark in the first place hath a different phrase, [...] much time being now spent c. 6. 35. and S. Luke another, [...] c. 9. 12. Now the day began to wane. In the latter place, S. Marke reads with S. Matthew, [...] evening being come, and S. Luke proceeds not to that part of the story. By this it is cleare, that the latitude of the word [...], which we render evening, is it which must reconcile the seeming difference. The evening and the morning were the first day, saith Moses, and so 'tis clear that the [...] signifies all from the beginning of the evening, till the next morning, the space of the Suns being set, as the morning is of the Suns being up. So Mat. 28. 1. [...] the evening of the Sab­bath is immediately attended with [...], the light of the morning of the first day of the week, and here the first thing, after this last [...], is the fourth watch in the night, that is, to­ward morning. According to this latitude, the decli­nation of the day, the Sun-setting in S. Luke, and the, much time being spent in S. Marke, is by S. Matthew call'd [...], v. 15. And the night time (for so it was, when they were a rowing in the river, and he at his prayers in the mount) is by all the three Evangelists, that mention it, call'd [...] too. See note on Mar. 14. c.

e Note: [...] V. 34. Genesaret] The place called [...] in Jo­suah (and used by the Hierusalem Targum Num. 34. 15.) was after commonly call'd Genezar, saith Jose­phus, from the Chaldee [...]. which was the rendring of that Hebrew; from both which put together, ariseth the word here, Genezareth, that is, the valley of branches; and this as the title of the whole province, which con­tain'd in it the Lake so call'd, and the City in the tribe of Nephthaly, which Herod adorn'd with magnificent buildings, and call'd it Tiberias in honour of Tiberius Caesar, and accordingly the Lake of Genezareth is sometimes call'd the Sea of Tiberias.

CHAP. XV.

1. THen came to Jesus Scribes and Pharisees which were of Jerusalem, saying,

2. Why doe thy disciples transgresse the tradition of the elders? for they note a wash not their hands [when they eat bread.]

Paraphrase 2. before meat, as the Jews think themselves obliged to do.

3. But he answered and said unto them, Why doe you also transgresse the com­mandement of God by [your traditions?]

Paraphrase 3. the observance and pra­ctise of those things, which are not taught by God, but by your selves delivered to your disciples? Sure this must be acknowledged by you a great fault, who expect to have all your own ordinances observed so punctually.

4. For God commanded, saying, Honour thy father and mother, and he that [ note b curseth father or mother] let him die the death.

Paraphrase 4. useth them ill in words or deeds, that lightly regards them, that refuseth to doe ought for them, v. 9.

5. But ye say, Whosoever shall say to his father or his mother, It is a note c gift by whatsoever thou mightest be profited by me,

6. And honour not his father or his mother,It is an in­terdict, or he is obli­ged. he shall be free. Thus have ye made the commandement of God of none effect] by your tradition.

Paraphrase 5, 6. But contrary to this, your tradition is, that if a man can answer his parents, when they need any relief, and tell them, saying, I have bound my self by an oath that I will not doe any thing to the relief of my father and my mother; or, as some will understand it, O Father, that by which thou shouldest be releived by me, is a gift already devoted to God, and cannot without impiety be otherwise employed, and by this piety to God, I may be as profitable and helpfull to thee, for God will repay it upon me and thee in our needs, he is under ob­ligation not to give it his father, or (as some would have it in pursuance of the latter interpretation) He hath said enough to his parents, or, he shall be free from that obligation to relieve them. (See note on 1 Pet. 3. d.) Here is a clear example to de­monstrate that you that stand so for the observing of your traditions, doe make no scruple to evacuate the obligation of Gods commands.

7. Ye hypocrites, well did Esaias prophecy of you, saying,

8. This people draweth nigh unto me with their mouth, and honoureth me with their lips: but their heart is farre from me.

9. But in vain doe they worship me, teaching for doctrines theinjuncti­ons, [...] traditions of men.]

Paraphrase 9. The service which they performe to me is little worth; and likely to receive a slender reward, when my commands are not heeded by them, but their own constitutions set up in stead of them, see Mar 7. 7. and Heb. 8. note. a.

10. And he called the multitude, and said unto them, Hear and understand.]

Paraphrase 10. And leaving the Pha­risees with some dislike, he calls the multitude, (who while he talk't to the Pharisees, stood at some distance) and speaks more hopefuly of, and cheerfully to them, saying, To this matter of washing before meat, so insisted on by the Pharisees, do you consider what I now say.

11. Not that which goeth into the mouth desileth a man, but that which cometh out of the mouth, this defileth a man.]

Paraphrase 11. Not that which is eaten, but that which is spoken polluteth any man.

12. Then came his Disciples, and said to him, knowest thou that the Pharisees [were offended] when they heard this saying?

Paraphrase 12. galled and discouraged from receiving thy doctrine.

13. But he answered and said, Everyplantati­on [...] note d plant which my heavenly father hath not planted, shall be rooted up.]

Paraphrase 13. To this he gave no other reply but this, All such as they, which come with such prejudices, as the Pharisees do, that prefer their own injunctions before the commands of God, v. 9, 'tis to be expected, that the telling them the truth will aliene them. All seed but that which falls on the good ground, and is there radicated in humility and piety, such as my father ownes the planting of, shall certainly come to nought. And conse­quently so must all faith in these opinionative men, and therefore 'tis not strange if they be galled, and depart from me, upon the noting and reproving of their errors.

[Page 78] 14. Let them alone, they be blind leaders of the blind, And if the blind lead the blind they shall both fall into the ditch.]

Paraphrase 14. If this have galled and discouraged and drove them from me, let them go, They are stupidly and perversly ignorant themselves and take great pleasure to be accounted Doctors, and Rabbi's, instructors of the ignorant, and what can be the effect of this, but that the leaders, and they that are led by them, shall together ingulfe themselves in perdition.

15. Then answered Peter, and said unto him, [Declare unto us] this parable.

Paraphrase 15. Tell us the meaning of

16. And Jesus said, are ye alsostil all this while, [...] yet without understanding?

17. Doe not ye yet understand, that [whatsoever entreth in at the mouth goeth into the belly, and is cast out into the draught?]

Paraphrase 17. every thing that we eat, first comes from without, and so is no part of us, is not imputable to us in respect of the principle, and then doth but passe or travell through us, is soon di­spatched, and thrown out of the body again, and so be it never so grosse, never so unclean, it cannot pollute the eater, at least not comparably so much as that which hath the originall from our selves, and hath some space of permanency there.

18. But those things which proceed out of the mouth, come forth from the heart, and they defile the man.]

Paraphrase 18. But unclean, unsavory speeches 'tis cleer that they pro­ceed from the heart, and those that are there, that is, in the heart, that spring from that fountain, which we are most concerned to keep pure, and which is most truly and properly ours, and imputable to us, those are the sort of things that may most rea­sonably be deemed to defile any man.

19. For out of the heart proceed note e wicked machinati­ons, or, de­signes. evill thoughts, murthers, adulteries, for­nications, thefts, false-witnesse,raylings, or, slanders, [...] blasphemies.

20. These are the things which defile a man. [But to eat with unwashed hands defileth not a man.]

Paraphrase 20. but so meerly corporeal and external a thing as omit­ting to wash before meat, cannot be thought to defile any man.

21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

22. And behold [a note f woman of Canaan came] out of the same coasts, and cryed unto him, saying, Have mercy on me, O Lord, thou son of David, my daughter is grievously vexed with a Devill.

Paraphrase 22. an heathen woman born in Phenice, hearing of his miracles, and that he was now come thither, came to him on purpose.

23. But he answered her not a word. And his disciples came, and [besought him saying, note g Send her away,] for she cryeth after us.

Paraphrase 23. entreated him (see note on Joh. 4. b.) saying, doe that for her that she desires, that she may be quiet.

24. But he answered and said, [I am not sent but to the lost sheep of the house of Israel.]

Paraphrase 24 my mission is purposely to the Jewes, to reduce them to repentance, and so to shew my miracles among them.

25. Then came she and [worshiped him,] saying, Lord help me.

Paraphrase 25. fell down and besought him.

26. But he answered and said, It is not meet [to take the childrens bread, and to cast it to dogs.]

Paraphrase 26. to work these miracles and cures on an heathen, which were destin'd to Gods people the Jewes.

27. And she said, [ note h Yea, or, I beseech thee. Truth, Lord, yet the dogs eat of the crumbes, which fall from their masters table.]

Paraphrase 27. I beseech thee Lord, for although it be as thou faist, yet 'tis ordinary that the dogs lick up the remainders and scatterings of the table, and so may the Gentiles be admitted to partake of thy mercies to the Jewes.

28. Then Jesus answered and said unto her, O woman, great is thy faith; be it unto thee, even as thoudesirest [...] wilt. And her daughter was made whole from that very [hour.]

Paraphrase 28. instant point of time.

29. And Jesus departed from thence, and came [nigh unto the sea] of Galilee, and went up into a mountain, and sat down there,

Paraphrase 29. to the coast by the side of the sea.

30. And great multitudes came unto him, having with them those that were lame, blind, [dumb, maimed, and many others] and cast them down at Jesus feet, and he healed them.

Paraphrase 30. deaf, and, by that, dumb, men that had lost their limbs, and many more sick of other diseases.

31. Insomuch that the multitude wondred, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, [and they glo­rified the God of Israel.]

Paraphrase 31. And they all whether Jewes or Gentiles, acknow­ledg'd this to be a wonderfull work of mercy wrought by the God of Israel, and such as no other God was able to doe.

32. Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three daies, and have nothing to eat, and I will not send them away fasting, lest they faint by the way.

33. And his disciples say unto him, Whence should we have so much bread in the wildernesse, as tofeed, or satisfie, [...] fill so great a multitude?

34. And Jesus saith unto them, How many loaves have yee? And they said, seven, and a few little fishes.

35. And he commanded the multitude to sit down on the ground.

36. And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

37. And they did all eat and weresatisfied, [...] filled; and they took up of the broken meat that was left seven baskets full.

38. And they that did eate, were four thousand men, besides women & children.

39. And he sent away the multitudes, and took ship, and came into the coasts of note i Magdala.

Annotations on S. MATTHEW, Chap. XV.

a Note: [...] V. 1. Wash not their hands] A custome this was taken up among the Jewes, and so strictly commanded one another, that he that should not observe it, was thought guilty of an heavy crime, and a capitall. So saith Rabbi Aquiba, He that takes meat with unwash'd hands, is worthy of death, and therefore having, in prison, water given him for his use, to wash, and to drink, having by accident spilt one half of it, he wash'd his hands in the remainder, thinking it more necessary to doe so, then to drink, and to die, then to violate the traditions of his Ancestors. Hence is that of another Jew, Rabbi Jose, that to eat with unwash'd hands, is all one as to lie with a whore.

b Note: [...] V. 4. Curseth &c.] The words of this second Text, being by our Saviour taken out of Exod. 21. 17. and set down punctually out of the Septuagint, [...], according to the scope of Christ, must have the extent of the signification of the Hebrew radix, [...], and therefore it signifies 1. Positively, doing, or, speaking injuriously to any, and 2ly, Privatively, lightly regar­ding, in words, or deeds, and so not maintaining them in their need. For as this is the thing to which Christs scope directs the signification of it here, so [...] the word used in all the Texts, to which this referrs, Exod. 21. 17. Levit. 20. 9. Prov. 20. 20. signifies vilepen­dere, contemnere, parvi facere, to slight, and contemne, and set at nought (as in Pihel most usually maledicere) So Ezech. 22. 7. [...], say the Septuagint, where we rightly render it, set light by father and mother, and although every part of 'this was not so farre meant, Exod. 21. 17. as to bring tem­porall death on all, that did thus neglect their Parents, yet it is thus fitly extended by Christ in the following words, as bringing danger of eternall death on those, who though they did not in plain words curse their parents (which the Pharisees told them, was all that was meant by that text) would not yet doe ought for them, and so in S. Pauls judgment, 1. Tim. 5. 8. were worse then infidels. It is here farther observable, that [...] signifies here indefinitely, every man, whosever he be, not accepting any, under what vow soever, for so 'tis in Lev. 20. 9. [...], say the Septuagint, every man, or what man soever.

c Note: [...] V. 5. Gift] A solemn form of Devoting there was among the Jewes, called [...], and though very contrary to charity, yet frequent among them, to bind a man's self by vow, or execration, that he will in nothing be beneficiall to his neighbour, his parent &c. [...], saith Philo, he confirms by oath the barbarousnesse and ferity of his dis­position. And this was called by them Corban, and is often in this sense to be met with in the Misnaioth, and in Maimonides, and is the word used in Mar. 7. 11. and as all one with [...] a gift here. And what hath thus passed under their vow, is, say they, [...], that is, utterly forbidden or unlawful, or [...] unlawful as Corban, which being consecrated, must not be touch'd, or imployed to any other uses: Which therefore in all probability is the word omit­ted in the Ellipsis, which others supply by [...], he shall be free, but should rather be, he is obliged, may not give his Father. So that the plain meaning of the place is, A Father being in want requires releif of his Son; the Son answers that he hath vow'd he will not, and so that to him it remains not lawful to relieve him: And the Pharisees approve of this practise, that he may thus evacuate his duty to his parent, and, though quite contrary to the precept of honouring and releiving them, yet it was by them thought obligatory to the frustrating of that commandement, and many cases are set down wherein it doth so, in Maimonides and the Rabbins. See Mr. Pococke Not. Miscell. p. 414. and so this without question is it, which is here charged on the Pharises by Christ; But that which is more ordinarily received by the Ancients, and which Origen had from an Hebrew, is, that Corban and [...] are (in the sence of it Lev. 1. 2. and 7. 14. &c.) a gift consecrated to God, and so saith Theophylact the Pha­risees (covetous greedy persons) perswading chil­dren to give nothing to their parents, but to consecrate all to the treasury of the Temple, taught them to say, O Father, that which thou desirest to be profited by me (that is, releived) is a gift, that is, consecrated to the Temple, and so they divided with the children all that they had, [...], the poor old parents were left without any releif in their old age. This interpretation is probable also, yet ap­pears not to be agreeable to the Jewish practise, for among them are no foot-steps of any cleaving to God, or consecrating, in this matter, as the testimonies produced by Mr. P. doe evidence. However it be, the words in Greek have an Ellipfis, most fitly to be supplied, as was said by [...] an interdict, or it is un­lawfull to breake my vow, and not as others supply it by adding, shall be guiltlesse, or, shall be free, that is, from the obligation or punishment attending that pro­hibition, or, there is no more required, or, this is enough, or the like.

d Note: [...] V. 13. Plant] The word [...] plantation here signifies not one single plant, but a garden, or nursery of plants; And so fitly belongs to a multitude of men, a sect, or sort, as here of the Pharisees v. 12. which followed Christ, and heard his doctrine. The only difficulty is, what is meant by such a plantation being planted, or not planted by God. And that will be best conjectured from the Context. At one saying of Christ, the Pharisees were scandalized, gall'd, and discouraged from following him, or entertaining his doctrine, v. 12. And when Christ is told of this, his only answer is, Every plantation which is not planted by God, shall be rooted out, Where as their being scandalized, or dis­couraged from following him, is the rooting out of his plantation, so their manner of following, beleiving, en­tertaining of his doctrine is express'd by Gods having not planted that plantation. The bottome of it is, That Faith, which comes from God, as founded on his testi­mony, and terminated in his doctrine, will extend it self infinitely to all that shall come so testified, and so to the whole doctrine of Christ, as well as to any part of it, it being certain that God cannot lie, or bear testi­mony to any, that shall say any thing false, and as certain, that all Christs doctrine, particularly this, v. 11. hath a tincture of Divinity upon it. And therefore they that professe to hearken to Christ, and to receive his doctrine in some things, but not in all, to follow him a while, and then to quarrell with his doctrine, when it agrees not with their humour, 'tis hereby evi­dent, that the Faith, which is in them, is not founded on Gods teaching, or testifying, (see c. 16. 17.) is not his seed received into a humble, obedient, honest heart, (which is a mould that receives all that comes from God, and brings forth fruit abundantly c. 13. 23.) but is founded on some other principle, the gratifying their humours, or interest &c. and accordingly as the seed that fell on stony ground, soon withered away, (that kind of beleiver, when tribulation came, was scandalized, fell off and forsooke Christianity,) so this kind of partiall, hypocriticall faith, of them that be­leive Christs doctrine no farther then they like it, is sure not long to last, whensoever a crosse doctrine comes, as here they are scandalized, and fall off from Christ, the plantation, being none of Gods, is rooted out. By this will be discern'd, [...] what is meant by [...], being taught of God, by having any thing revealed from God, c. 16. 17. that is, when as God by his testimony of Christ, or the holy Ghosts descent on the Apostles, testifies the truth of any doctrine, so the humble, obe­dient [Page 80] beleiver receives it as Gods, and without con­sideration of any humane or carnall motives, im­braces it whatever it is, how strange or ungratefull so­ever.

e Note: [...] V. 19. Evil thoughts] [...] cannot well in this place signifie reasonings, bare thoughts, without subsequent actions, because they are here said to come out of the heart, and to come out of the man, Mar. 7 20. it may therefore possibly be wicked talking, from [...] speech, and not [...] reason, according to which it is that Hesychius renders it [...] loquacity, gar­rulity, and so 'twould accord with the mention of the mouth, v. 11, 18, 19. But it may well be that the mouth there may be used by a Synecdoche for the out­ward man, as in Mark 'tis set, out of the man, and then other circumstances there are of the Context, which will, I conceive, suggest another signification of the word, which may be most agreeable to them. Our Sa­viour here mentions several sins against the second Ta­ble, against the seventh Commandment, adulteries and fornications together, and by setting fornications after adulteries, I suppose he means a fouler sort of that sin, unnatural uncleannesse, [...] such as is meant by [...] in many other places. Then against the eighth, Thefts of all sorts; the word [...] will belong to greater and lesser kinds of that sin, and so no other word is ad­ded to it. Then against the ninth, false witnesse, and [...], [...] that is, defamations and raylings, (as that word being annex'd to [...] certainly signifies here; and so in Cyrils Lexicon [...], maledicus, [...], infamia, and [...], jurgo, maledico,) by which 'tis plain that he mentions the sins against the several Commandments in the order wherein the Com­mandments are set; and in two of them he sets down two several words to comprehend all the sins against those commandements; and the latter of the two an higher sin then the former. This makes it very proba­ble, that as [...] murthers, the breach of the sixt Com­mandment, is set immediately before adulteries, the breach of the seventh, and the word murthers signifying the higher part of that sin, actual bloodinesse or killing, so the [...] should be set to signifie that which is the degree next to actuall murther, and so note wicked machinations, or conspiracies against the life of any man; and that not only from the force of the word [...] wicked, but of [...] too, by which [...] (vafricies, machinatio, stratagema) is rendred, Psal. 139. which is in other places rendred [...] conatus, ma­chinatio, Jer. 23. 20. and 30. 20. and so the ordinary Hebrew word [...] for [...], is [...], Exod. 31. 4. [...], 2 Chron. 26. 15. [...], Zach. 7. 10. Thus Gen. 6. 5. with the wickednesse of man which was great on the earth, and for which the flood came, (by which is to be understood that violence mention'd v. 11. and 13. and that blood-guiltinesse, which is particularly forbidden the sons of Noah after the flood, Gen. 9. 6. and hedged in with a ceremonial ordinance, v. 4.) is joyned the imagination of the thoughts of his heart, which was only evil continually, no doubt meaning these wicked bloody machinations; and so 1 Mac. 2. 63. [...] is the heathen Tyrants bloody machination against Gods people. Thus Luke 6. 8. Christ knowing their [...] (where that it signifies not their secret reasonings of thoughts, appears by the parallel in Mat. 10. 12. where they o­penly ask him the question, Is it lawful, &c.) it must therefore note their treacherous designes against him, to which this question was subservient, that they might ac­cuse him. And Luke 2. 3. [...] are the several designes and machinations of men, which lying hid in their hearts, are by the means there mention'd, the coming of Christ, brought forth [...], out of their hearts, and so revealed. And thus Phil. 2. 14. [...] are added to [...] mur­murings, and both of them together look'd on as [...]ins, that would much blemish the Christian profession a­mong the enemies thereof, but above all, the use of the word in this sense is most commodiously appliable to 1 Tim. 2. 8. where he commands all that pray in eve­ry place, to doe it, lifting up pure hands, without wrath and [...], where sure as wrath signifies bloudy­mindednesse, malice, &c. so [...] is the contriving of that, the desire of which was contained in the former word, according to that of Isa. 1. where the hands be­ing full of blood, that is, their bloody [...] (as they are all one with [...]) are the things that so blemish their prayers, and make them odious in Gods sight. 'Tis indeed in S. Mar. c. 7. 21. only [...], and there the order of the sins accor­ding to the Decalogue is not observed, and many more are named then here; but because in this place the order is more exact in all the other, it must be so in all proba­bility in this also, and if the notion of [...] be rightly observed in the other places, especially in that to Timothy, then sure [...] being joyned to [...] will signifie such wicked or evil machinations, and not ordinary evil thoughts. Thus doth the word seem to be used in the Epistle of Clemens Romanus to the Corin­thians p. 30. [...], The machinations (meaning thereby seditions and factions) which they were guilty of, or which they are said to have committed, or acted, which concludes the word to signifie some­what beyond thought. Of this word see more, Rom. 14. Note a.

f Note: [...] V. 22. Woman of Canaan] This woman of Canaan is Mar. 7. 26. called a Syrophoenician, that is, as the Context here shewes, a Phoenician of Tyre or Sidon, for in those maritime coasts Christ now was, v. 20. This borders upon Syria, as we see in Pliny, Nat. hist. l. 5. c. 12. Qui subtiliùs dividunt, circumfundi Syriâ Phoe­nicen volunt, esse enim primùm oram maritimam Syriae ab Arabia,—deinde Phoenicen, (asDe Ass [...] l. 4. Budaeus out of an ancient copy hath restored that place) they that divide more subtily affirm Phoenice to be bounded by Syria, for that there is first the sea-coast of Syria toward Arabia, then Phoenice, &c. And so [...]. p. 117. Dionysius having resolved of Syria, [...], that it creeps close upon the Sea, addes that all the Inhabitants are not of one name, but severally called,

[...],
[...].

Those that are on the continent are call'd Syrians, but those which are neer the Sea, have the surname of Phoe­nicians, that is are called Syrophoenicians, not after the account, wherein the Lybophoenicians are inDec. 111. l. 1. Livy, mistum Afris Punicum genus, a sort of Phoenicians mingled with the Africans, but only as bordering upon Syria, or inSee Eusta­thius on Di­onysius p. 116. 2. some accounts, part of it, for so they that divide Syria into five parts, name [...], Phoenice by the sea shore, for one, andIbid. Eustathius speaking of that Syria, which is [...], adds [...], this is Phoenice, &c. Now Phoenice and Canaan are the same region (and the learnedDe Colon. Phoen. l. 1. c. 1. Bocharts conjecture is very ingenious, that the Greek word [...] is lightly changed from [...] the sons of Anac, which we know were in Canaan, Num. 13. 33.) & to the land of Canaan [...] Exo. 16. 35. is by the LXXII. rendred [...] Phoenice: And so Shaul Exod 4. 15. is by them called [...] Shaul of the Phoenician; but Gen. 46. 10. [...], the son of a Canaanitesse woman. So when their scituation is set down, Numb. 13. 29. 'tis said ex­presly, the Canaanites dwell by the Sea, and that assures us of their inhabiting Phoenice. And therefore as the Phoenicians were famous for Merchandise, and cunning, and subtilty therein, [Page 81]

(
Hens. Odyss. l. 15.
[...],
[...],
the Phoenicians are famous Merchants, &c. and
[...],
[...],
a cunning Phoenician merchant, and
Dionys. [...]. p. 117.
[...]

[...], they were the first [...] [...]ventured on navigation, and the first that invente [...] merchandise by Sea, and from them Eustathius, In Dionys. p. 65 [...], The Phoenicians were merchandizers, traffiquers, and great navigators) so we have it observed of Canaan in the Scripture; Thus Hos. 12. 7. 'tis said of Ephraim, [...] He is Canaan, (we from the Chaldee render it, a merchant) the ba­lances of deceit are in his hand, &c. such it seems the Canaanites were to a Proverb. And so of Tyre, Isai. 23. 8. whose merchants are Princes, whose traffiquers are the honourable of the earth. And that which is said by the Heathens of the original of letters and literature, confirmeth the same. It was brought, say they, by Cad­mus from the Phoenicians, these Phoenicians of Tyre (as In Dionys. p. 65 Eustathius saith of Hercules, [...], the Phoenician, that is, the Tyrian) for Cadmus was a Tyrian, * In Concil. Deor: and therefore as by Lucian he is called [...] a Syrophoenician merchant, so elsewhere he is [...] Cadmus the Islander, as being of this Island Tyre. From this Tyrian or Phoenician, say they, was learning brought to the Greeks, that is, from the Hebrews the Inhabitants of Canaan, according to that ofIn Pr [...]oem. Laertius, that Philosophy was said to have had its beginning from Barbarians, and of Clemens and the Fathers, that the Greeks [...] Ciem. Alex. stole all they had from the Jewes. This same woman is by S. Mark called [...] a Grecian, either in respect of her religion, that she was not of the Jewish profession, or else as all that were not Hebrews were called Greeks, and as the Greeks call all other nations Barbarians, and as the Turks call severall nations Frankes.

g Note: [...] V. 23. Send her away] The Disciples speaking to Christ to dismisse her seemeth not here to mean, that he should send her away without doing what she desired, send her away empty, but that he should satisfie her re­quest, and so dispatch, or dismisse her (as when a Master bids the servant dismisse the poor body, his meaning is, that he should give him his dole) this sense accords with Christs answer, which is, that he is not sent save to the house of Israel, v. 24. in opposition to this Canaani­tish woman, which was not such, and v. 26. It is not good to take the childrens bread and [...]ast it to dogs, which objection of Christs is a reason, why he should not pre­sently cure the Womans child, not why he should cure it, and so argues the sense of the Disciples (who sure de­sire him to doe, that which he did not seem to intend to doe) to be, that he should grant, not that he should deny her.

h Note: [...] V. 27. Truth] The Greek [...] is here a sign of be­seeching, not only of assenting, as Phil. v. 20. [...], I beseech thee brother, let me, &c. Rev. 22. 20. [...], Come Lord I pray thee. This use of the word [...] seems to be taken from the Hebrew [...] which is a form of exhorting or praying, Numb. 12. 13. heal her now, O Lord, [...] I beseech thee. So Gen. 19. 7, 8. and 18. 30, 32. and so in the word Hosanna. So in Euri­pides, [...], and in Aristopha­nes, [...].

i Note: [...] V. 39. Magdala] What the Greek here reads Mag­dala, the Syriack reads Magedu, the vulgar Latine, Ma­gedan, and the antient Greek and Latine MS. [...] Magadan, which makes it probable, that this coast of Magdala, is all one with the valley of Mageddon, or Megiddo, which belongs to the tribe of Manasses, Jos. 17. 11. Jud. 1. 27. where Josias was slain, 2 Kings 23. 29. by Pharaoh Neco. For to this belongs the narration of that story in Herodotus, l. 2. [...], Neco fought on foot with the Syrians (that is, the Hebrews) in Magdol, and had the victory, and, as it follows, [...], After the fight took Cadytis (that is, saith Jos. Scaliger, Cadish) which was a great city of Syria.

CHAP. XVI.

1. THe Pharisees also with the Sadducees came, and tempting, desired him that he would shew them a signe from heaven.]

Paraphrase 1. Not being satisfied with his former answer of the sign of Jonas c. 12. 39. they again require some farther signe from him, to testifie that the God of heaven hath sent him.

2. He answered and said unto them, When it is evening, ye say, It will be faire weather, for the sky is red.

3. And in the morning, It will be foule weather to day, for the sky is red and lowring. O [ye hypocrites, ye can discern the face of the sky, but can ye not discerne the signes of the times?]

Paraphrase 3. Ye hypocrites ye have skill enough to expound and interpret the appearances of the sky, and can prognosticate what kind of weather it will be, by what at the present ye observe in the colour of the clouds, And when my preaching in these words, [Repent, for the kingdome of God is at hand] and my adding miracles of all sorts to enforce beleife on you, do not yet work on you, Is it not strange that you cannot discern what is coming upon you? Can there be any more certain prognostick of approaching destruction then this? and are not you much more neerly concerned herein, then in rain or fair weather ye can be? Why should not your sagacity in other things extend to this also?

4. A wicked and adulterous generation seeketh after a sign, and there shall no signe be given to it, but the signe of the prophet Jonas. And he left them and de­parted.]

Paraphrase 4. 'Tis an argument of great perversenesse and false­nesse in you, that when so ma­ny miracles have been wrought, and repentance so long preached among you, ye now require a sign from heaven, to evidence that I am a true prophet, This ye would never doe, if ye were not bent against all reformation. And since ye are so, All that I shall farther add, is to put you in mind of Jonas's preaching to Ninevch, and to assure you, that if ye doe not now repent, ye shall sud­denly be destroyed. And having said this he departed from them.

5. And when his disciples were come to the other side, they had forgotten to take bread.

6. Then Jesus said unto them, [Look, and take heed, [...] Take heed and beware of the leaven of the Pharisees, and of the note a Sadducees.]

Paraphrase 6. Take special heed of the Pharisees and Sadducees, a sowre and a proud sort of people, and so not fitter compared to any thing then to a piece of sowre dow, that diffuseth it self to the whole lump of bread, with which 'tis mix'd, as their disposition doth to all their sect.

7. And they reasoned among themselves, saying, It is because we have taken no bread.]

Paraphrase 7. And they understood not his meaning, but from the mention of leaven, grosly conceited that the occasion of his speech was, because they had forgotten to bring bread along with them.

[Page 82] 8. Which when Jesus perceived, he said unto them, [O ye of little faith, why rea­son ye among your selves, because ye have brought no bread?]

Paraphrase 8. What a piece of infide­lity is this, thus to apply my speech to the want of bread?

9. Doe ye not yet understand, neither remember the five loaves of the five thou­sand, and how many baskets ye took up?

Paraphrase 9. Will you never lay to heart, or consider? Have you so soon forgot how easily I am able to releive your want of bread? Ye have had two competent evidences of this very lately afforded you, five thousand men fed with five loaves, and yet twelve baskets of fragments to spare after they were satisfied.

10. Neither the seven loaves of the four thousand, and [...] many note b baskets ye took up?]

Paraphrase 10. And so four thousand fed with seven loaves, and se­ven baskets of fragments remaining.

11. How is it that you doe not understand, that I spake it not to you concern­ing bread, that ye should] beware of the leaven of the Pharisees and of the Sad­ducees?

Paraphrase 11. How then could ye be guilty of so grosse an infide­lity, as to think me still una­ble to provide necessaries for my self and you, and consequently to speak of bread when I bid you

12. Then understood they how that he bad them not beware of the leave [...] of bread: but of the doctrine of the Pharisees and of the Sadducees.

Paraphrase 12. Then they under­stood their mistake, how that he had not spoken of bread, or leaven literally, but that he foretold them what kind of people all the Pharisees and Saddu­cees were, and all that were leavened or taught, or received infusions from them, viz. that all the whole tribe of them were a sort of hypocrites, Luke 12. 1. who pretended much piety and love of the truth, and so enquired after signes from heaven v. 1. but were indeed most perversly and maliciously bent against Christ, and his doctrine, and would prove the most virulent persecutors both of him and them, c. 10. 17.

13. When Jesus came into the coasts of note c Cesarea Philippi, he asked his disciples, saying, Whom do men say that I note d the son of man, am?]

Paraphrase 13. And being on his way, (Mar. 8. 27.) to Cesarea Phi­lippi, he asked his Disciples, What opinion have the multitude Lu. 9. 18. of me? doe they take me for an ordinary man? or a Prophet, or what else?

14. And they said, Some say that thou art John the Baptist, some Elias, and others [Jeremias, or one of the prophets.]

Paraphrase 14. Some old Prophet of the old Testament, either risen from the dead (as 'tis clear they expected Elias should come again) or else that the soul of one of them was by way of transmi­gration (which the Pharisees had borrowed from the Pythagoreans) come into his body. See note on Joh. 9. a.

15. He saith unto them, But whom say ye that I am?

16. And Simon Peter answered and said, Thou art the Christ, the] son of the living God.

Paraphrase 16. To this question Si­mon Peter particularly ren­dred an answer, Thou art the Messias, even the

17. And Jesus answered and said unto him, Blessed art thou Simon Bar-Jonah, for [ note e flesh and blood hath not revealed it unto thee, but my father which is in hea­ven.

Paraphrase 17. This faith of thine is not built upon humane te­stimony, but upon the mira­cles, and doctrines, which thou hast heard and seen, which are the testimonies of God himself, whereby he hath testified of me to thee, and such as thou art, Mat. 11. 25. See note on c. 15. d.

18. And I say also unto thee, that thou art Peter, and upon this note f rock I will build my church, and the gates of note g Hades. hell shall not prevail against it.]

Paraphrase 18. And seeing thou hast so freely confest me before men, I will also confesse thee, Thou art, &c. that is, The name by which thou art stiled and known by me is that which signifies a stone or rock, and such shalt thou be in the building of the Church, which accordingly shall be so built on thee, founded in thee, that the power of death or the grave shall not get victory over it; the Christian Church, now to be planted, shall never be de­stroyed.

19. And I will give unto thee the note h keyes of the kingdome of heaven, and what­soever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.]

Paraphrase 19. And I will give thee (as afterwards to all the twelve c. 18. 18. and more distinctly Joh. 20. 23.) the keyes of the gate of this court or kingdome, the Church, of which every one of you is to be the steward (as the keyes of the court were given to Eliakim Isa. 22. 22. in token of his being steward of the house, to admit and exclude whom he pleased) that is, both power and ensigne of power, Apoc. 3. 7. to exercise censures, and by them to exclude men in case of their impenitence, either by laying some restraints on them in the Church, or to turn them out of the gates of this city, and upon repentance to receive them into the Church again. And what you doe here, as you ought to doe, shall be valid in heaven.

20. Then charged he his disciples that they should tell no man that he was Jesus the Christ.

21. From that time forth began Jesus to shew unto his disciples, how that he must goe unto Hierusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day.]

Paraphrase 20, 21. The disciples know­ing that he was the Messias, and having told him so, v. 16. he commands that this be not publickly disclosed (till after his resurrection, at which time in his wisdome he thought it most seasonable) telling them that it was necessary that Christ should be put to death, by the instance of the Jewish Sanhedrim. See note on chap. 8. b.

22. Then Peter took him, and began to rebuke him, saying [ note i Be it farre from thee,] Lord, this shall not be unto thee.

Paraphrase 22. God forbid, or avert this from thee, or as the Syri­ack reads, be propitious to thy self, Lord.

23. But he turned, and said to Peter, Get thee behind me note k Satan, thou art [an offence unto me,] for thou savourest not the things that be of God, but those that be of men.

Paraphrase 23. a snare or stumbling block, moving me to that which were a sin, if I should yeild to it, and contrary to the will, course, and commandment of God my Father. See note on chap. 11. c.

24. Then said Jesus unto his disciples, [If any man will come after me, let him note l deny himself, and take up his crosse, and follow me.

25. For whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find it.]

Paraphrase 24, 25. And not only I, but all that have a mind to be my Disciples and followers (as you professe to be) must deny their own humane will of sparing themselves, indulging and favouring themselves, and in preparation of mind take up that crosse, and indeed when I am gone, the same afflictions which befall me, shall pursue them. But yet of this state of theirs this will be ob­servable, that perseverance in the faith will be the only way to releive and rescue them out of their pressures; for they that by per­secutions shall be brought to apostatize and joyn with the Jews, shall with them be certainly destroyed in that great slaughter of them, and he that shall hold out, and venture the utmost for the confession of the truth, shall be most likely to be deliver'd, when they are destroyed (unlesse when his suffering death is more behoofefull, as mine is now, and then he shall, for that enduring, be raised again to an endlesse life,) see c. 10. 22. note h. and 2 Pet. 1. 16.

[Page 83] 26. For what is a man profited, if he shall gain the whole world, and note m lose his own soul? Or what shall a man give in exchange for his soul?]

Paraphrase 26. Nay if by denying me a man should gain some ad­vantage at the present, what a pitifull bargain would he make of it, although he should gain the whole world, as long as life, (v. 25.) especially eternall life were lost by it? And what price is there imaginable to buy that back again if it be lost, or what is there that a man would not willingly give for it?

27. For the son of man shall come in the note n glory of his father with his angels; and then he shall reward every man according to his works.]

Paraphrase 27. For there shall be a solemn visitation among the Jewes, a time of judgment on them (see note m.) wherein there shall be a visible discrimination between those which cleave fast to Christ, and those which doe not, and so likewise on all mankind either in particular visitation upon kingdomes, or at the day of doom.

28. Verily I say unto you, There be some standing here, which shall not tast of death, till they see the son of man note o coming in his kingdome.

Paraphrase 28. And of this coming of mine against my enemies, and to the releiving of them that adhere to me, I tell you assuredly, that some that are here present, John by name, shall live to see it, that is, that he shall not die till that remarkeable coming of Christ in judgment upon his crucifyers, the visible destruction of the Jewish state.

Annotations on Chap. XVI.

a Note: [...] V. 6 Leaven of the Sadducees] That which is here the leaven of the Pharisees, and Sadducees, the infusions of these upon all their followers, is Mar. [...]. 15. the leaven of the Pharisees, and of Herod. And the reason may be, either because some of the Sadducees were also Herodians, adhered to Herods party, that is, to the Roman government (see Note on c. 22. b.) where­as generally the Pharisees were on the other side, took Caesar for an usurper; Or else because Christ mention'd all three, the leaven of the Pharisees, and of the Sad­ducees, and of Herod also, each of them designing ill against Christ, and his Apostles.

b Note: [...] V. 10. Baskets] That which is here rendred bas­kets is not [...] (the word used before v. 9. and in the relation of the story, to which that referres, Mat. 14. 20. Mar. 6. 43. Joh 6. 13. constantly retain'd in all the three Evangelists) but [...] which is retain'd also in the other story (to which this passage referres) Mat. 15. 37. and Mar. 8. 8. from whence 'tis pro­bable that these two, [...] and [...], were vessels of severall quantities, and [...] much the bigger; so large that Saul was let down in one, Act. 9. 25. but what the bignesse was, or how they differ'd, will not perhaps be worth the paines of enquiry, and however the word basket (being not a note of a limited measure or quantity, but only of the kind of the vessel) may well enough be retain'd in both places,

c Note: [...] V. 13. Caesarea Philippi] [...] is not here set to signifie that city where Philip the Evange­list dwelt; Act. 21. 8. The style is of another Origi­nation, for Euseb. Chron. l. 1. p. 43. saith that Philip the Tetrarch, Herods brother, built many houses in the city Paneas, and having so enlarged it, gave it a new name, Caesarea Philippi, the first part in honour of the Emperour, the second of himself. And to the same purpose Josephus also. Whereas that other Caesa­rea simply so call'd, without any addition, in the Acts, was built by Herod, and was in Syria, formerly call'd Stratonis turris; of that see Aerodius Pandect. rer. Jud. l. 5. tit. 21. c. 7. where he relates the con­tention between the Jewes and the Syrians before Nero for this city, the Jewes said it was a city of Judaea, because built by Herod, and by him Jewes planted there; the Syrians that it was in Syria, and that Herod did not found, but only enlarge it, and gave it a new name, and that he built it not for the Jewes, because he set up images in the Temple, which are not allow'd by the Jewes. Whereupon the Emperor adjudg'd it to the Syrians.

d Note: [...] Ib. Son of man] That the son of man is a title of Christ peculiarly (though the most humble title, and of least eminence, belonging to his state of exinanition,) hath been before said, note on c. 12. a. And so here it is set to signifie Christ in that humble guise, as a man, or according to his humanity. Where the setting of the words in Greek, [...]; doth somewhat incline to read them separately, not [...], that I the Son of man, but [...] that I am? (and then in a new interrogation, or as the top of the former) [...]; the son of man? thus Who doe they say that I am? d [...]e they say that I am the son of man? But the ordinary reading agrees better with the context or question following, where, if Christ had first mention'd that phrase as the title of the Mes­sias, and thereby so much as by intimation call'd him­self the Messias, he could not probably have ask'd them, v. 15. Who say ye that I am? The meaning then of the whole is this, I that have done such miracles on one side, and so am the son of man by way of eminence, somewhat above other men, and yet live in so mean a humane condition on the other side, and have call'd my self by no other name among you, pretended to no other title, but that of the son of man, Who am I taken to be? In the other Gospels of Mark 8. 27. and Lu. 9. 18. 'tis only thus, Who do men say, or who say the people that I am?

e Note: [...] V. 17. Flesh and blood] The phrase [...] flesh and blood is an Hebrew phrase, [...], signi­fying no more then a meer man here upon the earth, one that hath ascended no higher then the common state of men. Thus 'tis ordinary in the Jewish Writers; Take one example for all, in Gemara Babyl. ad Cod. Bera­choth, where a parable of a rich man (the first draught as it were, and monogramme of that which is enlar­ged, and fill'd up with lively colours by our Saviour, Lu. 16. 19.) is call'd [...] a para­ble of a King of flesh and blood, that is, of a humane mortal King here on earth. Thus 1 Cor. 15. 50. [...], flesh and blood cannot inherit the kingdome of God, that is, these corruptible, gross, earthy bodies of ours, till they be refined. So Eph. 6. 12. our wrestling is not against flesh and blood, that is, against ordinary humane enemies, but, as it follows, against the most powerfull enemies, &c. and so here, when Christ tells Peter that that confession of his, That Christ is the Son of God, was not founded on any humane testimony, nor on the votes and wishes of men, which were not much likely to be gratified by this doctrine, but on that stronger of God himself. And so, when S. Paul mentions his call to Apostleship immediately from heaven, Act. 13. 2. he adds Gal. 1. 16. that he ap­plied not himself to flesh and blood, that is, to any men, to receive mission or commission of Apostleship from them.

f Note: [...] V. 18. Rock] The name of [...] signifying a stone here, such an one as for the firmnesse and validity is fit to bear the greater stresse and weight in the buil­ding, is applicable to the person of S. Peter in respect of the Church. He was the Apostle of the circumci­sion, as Christ himself was. He was already a very considerable Disciple, joyn'd ordinarily with Jam [...]s and John in the participation of some favours, which [Page 84] others enjoyed not, (though in Christs favour John en­joy'd the first place, Joh. 13. 25.) be twice made con­fession, with greatest boldnesse, of Christs being the Messias, and son of God, Joh. 6. 19. and here. And after the Resurrection of Christ, he had among the twelve the honour of his first appearing, 1 Cor. 15. 5. and proportionably was first of all to preach, and make known to the Jewes, (but so as not to exclude the Heathens) the truth of that which he here profess'd, viz. that Jesus is the Christ. In this respect it is here told him, that he should be a stone, by way of excel­lence (for amongst the Hebrewes all the Levites were in a common notion of this phrase call'd stones of the Temple) such as (next the corner-stone) may also be called the first stone in building the Church of Christ, (which when 'twas once built, should never be de­stroyed again) and that he should have a power of go­verning, signified by the keyes, v. 19. yet so as that other Disciples are to be look'd on as foundation-stones also, Ephes. 2. 20. Revel. 21. 14. (see note on c. 10. b.) as they are called, after the erecting of it, columnes and pillars, Gal. 2. 9. that is, principall sup­porters of the Church built, and principall ingredients in the building, and so also endowed with the power of governing, of binding and loosing, c. 18. 18. remit­ting and retaining Joh. 20. 23. all one directly with that which is here bestowed on him. So that the appli­cation of this whole speech to S. Peters person, doth not either immediately import, or by necessary or pro­bable consequence inferre any Oecumenicall pastorall power in him (much lesse in any other person, by claime of succession from him) over other Apostles and their plantations, that is, the Universall Church of Christ, but only a reverence due to him, who was so excellent and principall an instrument in the first erecting of the Church, and, in proportion also, to his Successors in each Church by him planted, as far as they should walk in his steps. And for any other priviledges of particular See or Bishop, upon claim of succession from him, they cannot appear to belong to any one or more, above all others, by the force of this Text.

g Note: [...] Ib. Hell] Hades here (according to the notion of [...] for the state of [...] before mention'd, note on c. 11. i.) signifies death, or grave, or destruction, and by consequence Satan also, who hath the power of these. Then for gates, they may signifie first power, force, strength, which consists in armes or weapons, which were usually kept over the Gates of the cities. Secondly counsell, contrivance, stratagems, policy, because they were wont to sit in counsell in the Gates. Thirdly wordly authority borrowed by Satan from his instruments, the heathen powers of the world, be­cause judgment was wont to be exercised in the Gates: and so these three ( [...] in Macarius his style) being put together will conclude, that 'tis not all the power and strength, wisedome and policy, authority and Empire in the world, no not death or grave (which are proverbially irresistible Cant. 8. 6.) nor Satan himself that shall be able to destroy this fabrick now to be erected by Christ and his Apostles in the hearts of men, though that glorious Temple of Jerusalem erected by Gods own appointment shall be destroyed. Now that all this shall not prevaile against the Church, may be understood either as the Church signifies particular persons (beleivers, true faithfull Christians) of which the Church consists, or as it sig­nifies the whole congregation and society of men: As the Church signifies the persons, so the phrase imports, that though Christians shall die, yet Death shall have no dominion over them, Christ shall break open those barres, and rescue them by his resurrection from the power of the grave; As it referres to the Church in complexo, that is, to the whole congregation of Christian professors, so it signifies a promise of Christ, that it shall never be destroyed so as to perish totally, irrecoverably, but whatsoever change it undergoes in the world, it shall again lift up the head, and have as it were its re­surrection; which promise is perform'd, if, as it de­caies or perishes in one branch or part, it receive and flourish in another.

h Note: [...] V. 19. Keys of the kingdome] What is here meant by the keyes is best discernible by Isai. 22. where God foretells Eliakim v. 20. the son of Helkiah, that he will call him, and cloath him with the robe of Shebna (which was over the houshold v. 15.) and strengthen him with his girdle, and commit his government into his hand, and lay the key of the house of David upon his shoulder, and he shall open, and none shall shut, and shut, and none shall open, By which is noted the bestowing on him the power of administring, and ruling the whole family, or house of the King, so as to entertain and admit into it, and in like manner to exclude out of it, whom he would. And accordingly this being by Christ accommodated to the Church, notes the power of Governing in it. This primarily, and independently belongs to Christ, the holy and true, which hath the key of David, Apoc. 3. 7. where a difference must be ob­served betwixt the Key of David, and the Keyes of the house of David: Keyes are an ensigne of power, but that power is not all of one kind, it is greater, or lesse, principal and independent, or inferior and derivative, and the several Keyes are emblemes of these severals. David we know was a King, and independent from any on earth, and consequently the Key of David notes an independent supreme power, and that applied to the Church, belongs onely to Christ, in that prophetick expression Apoc. 3. 7. But the Keyes of the house of David notes an inferior power, that of a steward in Davids familie, which being perfectly subordinate to him, hath yet the [...], the administration of the affaires of his familie intrusted to him. Now Christ is the Original, and prime fountain of all power over the whole Church, that spiritual kingdom of David, as to whom was given by the Father all power in hea­ven and earth, particularly that of loosing, or remitting sin on earth, Mat. 9. 6. And this is by Christ here communicated to his Apostles, and their Successors the Bishops in the Church as so many several Stewards. Hence is that of S. Chrysoft [...]. l. 3. That the Bishops are those faithfull servants in the parable, whom the Lord sets over his houshold, that is literally Stew­ards. And so this agrees perfectly with the promise of Christ, c. 19. of the Apostles sitting on twelve thrones, where the power of judging and governing in the Church, set answerable to that of the Phylarchae or chief of the tribes, which was, among the Jewes, next unto the Regall, is directly that of the oeconomus, or ruler of the Kings houshold, which is here, as in Isaiah, noted by the keyes. And this power being here pro­mised by Christ to be conferr'd on Peter, a single per­son, so that whatever he bound, or loosed, was bound, and loosed by Christs affirmation, is by force of the words c. 18. 18. (before the keyes were given) what­soever ye shall bind, and ye shall loose, and by the form of conferring it actually, Joh. 20. 23. he breathed on them, and saith unto them, Receive the holy Ghost, whosesoever sins ye remit they are remitted, &c. actu­ally, and equally instated on every of the Apostles, and accordingly the fiery tongues descended, and sat upon every one of them. And so when Cephas in respect of this authority is styled [...], a stone, on which as on a foundation-stone, built on Christ the head of the cor­ner, this holy city, that comes down from heaven, the new Jerusalem, the Church of Christ is built, 'tis also apparent that all, and every the Apostles have the same title bestow'd upon them, Revel. 21. 14. where the wall of the city hath twelve foundations, and upon them twelve names of the twelve Apostles, of which every [Page 85] one in respect of this power and dignity in the Church is particularly compared to a pretious stone v. 18. And when the wall of that city, the Church, exactly meted, is found to be 144 cubits, that is, twelve times twelve, 'tis cleer that an equall portion▪ or province is assigned to each of them. To which purpose is that of Theophylact, [...], though it were said to Peter alone I will give unto thee the keyes, yet they were given to all the Apostles. And Cyprian, Ep. 27. Domi­nus noster Episcopi honorem & Ecclesiae suae rationem disponens in Evangelio loquitur & dicit Petro, Ego tibi dico, quia tu es Petrus, & tibi dabo claves, & quae ligaveris, &c: Inde per temporum, & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem gubernetur. Our Lord Christ providing for the honour of the Bishop, and the disposi­tion of his Church, speaks in the Gospel, and saith to Peter, I say unto thee, that thou art Peter, and I will give thee the keyes, and what thou shalt bind &c. From thence by vicissitudes of times and successions the ordi­nation of Bishops, and the disposition of the Church doth flow, so that the Church is built on Bishops, and every act of the Church is govern'd by them. And before him Irenaeus, l. 5. c. 20. the Apostles delivered the Chur­ches to the Bishops. And many the like testimonies. So Tertullian de Praescr. c. 32. Sicut Smyrnaeorum Ec­clesia Polycarpum à Johanne collocatum refert, uti­que & caeterae exhibent, quos ab Apostolis in Epi­scopatū constitutos Apostolici seminis traduces habent. As the Church of Smyrna had Polycarp placed Bishop there by John, so the other Churches are able to shew those, whom they have constituted Bishops by the Apostles, the children, as it were, of the Apostles, who are pro­pagated by them. So S. Athanasius of the office of Bishop, that it is one of the things, [...], which Christ hath formed by the Apostles, in his Ep. to Dracontius. And S. Basil the Great, [...], Episcopacy is the Apostolicall precedence, or authority over others. And S. Ambrose, Claves regni coelorum in Beato Petro cuncti suscepimus sacerdotes. All Bishops (that is the notation of Sacerdotes there, such as he then was) re­ceived in S. Peter the keyes of the kingdome of heaven, de dign. sacerd. c. 6. And Theophylact, [...], They that according, or answerably to Peter, are vouchsafed the honour or grace of Episcopacy, have power to bind and loose. And generally all the ancient Writers to this purpose, even S. Jerome himself in Psal. 45. Quia Apostoli à mundo recesserunt, habes pro illis Episcopos filios, because the Apostles have departed from the world, ye have their sons the Bishops instead of them.

i Note: [...] V. 22. Be it far] This form of speech, [...] is borrowed from the Hebrewes, who use it to expresse the Latine, absit, that is, amoliri malum aliquod, to signifie our desire that such a thing may not come to passe. So in the Hierusalem-Targum on Gen. 49. 22. Parce tibi Josephe, ut nè conjicias oculos, that is, God forbid thou shouldest cast thine eyes, and on Num. 31. 50. Parce nobis Moses Doctor noster, nè unus aspexit, God forbid that any of us should have look'd. See Bux­torf. Chald. Dict. rad. [...].

k Note: [...] V. 23 Satan] The title of Satan here signifies ac­cording to the use of the Hebrew phrase, 2 Sam. 19. 22. where David rejecting the counsel, of Abishai, saith, Why art thou to me this day [...] in Satanam, for an adversary, that is, Why dost thou give me this evil pernicious counsel, and so suppliest the true enemies, or even the Devils place to me?

l Note: [...] V. 25. Deny himself] Denying himself is renoun­cing all interest, relations, engagements of his own, when they come in ballance or competition with Christ. Thus saith Porphyrie of the Gymnosophists among the Indians, that there were two sorts of them the [...], Divines, by families, and the Samanaei, which were chosen; and of these, whensoever any had once taken the stole upon him, [...]. l. 4. p. 58, 59. he never thought of any return to wife, to children, or at all to himself again.

V. 26. Lose] [...] to have a mulct inflicted on one, [...] is not thought very fitly to be joyn'd with [...], the soul, as the Accusative case govern'd by it, but rather to stand as a Passive, and [...] to be instead of [...], and so not only to belong to the finall fatall losse, or damnation of the soul, but also to any losse, or damage that belongs to it here, as de­privation of grace, nay guilt of sin, &c. so Munsters Hebrew reads it [...] receive damage in his soul. Yet may it be read with an Accusative case fol­lowing the Verb as in that place of Agathias in the speech of Phartazes to the Colchians, l. 3. p. 82. [...]; What if we gain all Persia, and lose our lives, or, our soules? a place almost parallel to this.

n Note: [...] V. 27. Glory] The Hebrew [...] the appea­rance of God, or, speciall presence, which is call'd his [...] glory, consists generally in the appearance of his guard, the Angels that wait on him, as when Jacob sees the vision of Angels, he concludes, Surely the Lord is in this place. And accordingly here, Christ coming [...], in the glory of his father, is express'd by [...], with his Angels. See Note on c. 3. k.

o Note: [...] V. 28. Coming in his kingdome] the nearnesse of this to the story of Christs Transfiguration, makes it probable to many, that this coming of Christ is that Transfiguration of his, but that cannot be, because the 27th ver. of the son of mans coming in his glory with his Angels to reward, &c. (to which this verse clearly connects) cannot be applied to that; And there is ano­ther place, Joh. 21. 23. (which may help to the under­standing of this) which speaks of a reall coming, and one principall person (agreeable to what is here said of some standing here) that should tarry, or not die, till that coming of his. And that surely was fulfilled in Johns seeing the [...], or famous destruction of the Jewes, which was to fall in that generation, Mat. 24. that is. in the life-time of some there present, and is called the kingdome of God, and the coming of Christ, and by consequence here most probably the son of mans coming in his kingdome, (see the Notes on Mat. 3. 2. c. and ch. 24. 3. b.) that is, his coming in the exercise of his Kingly office, to work vengeance on his enemies, and discriminate the faithful beleivers from them. And because the way for God to be present in one place more then another (as to the presence of a Glorious appearance or vision) is by the presence or satellitium of Angels, and because the appearing of them is call'd Schechina or [...] glory, and again because these An­gels are his officers, and employed in his service to pu­nish (as when the Angel smites with pestilence, or discomfits the enemies armies, destroys the murmurers, and the first-born of Aegypt, and is accordingly call'd [...] 1 Cor. 10. 10. and [...] the destroyer, Heb. 11. 28. and the like) therefore this coming of his is said to be in the glory of his father, with his holy angels, v. 27. as Jude 14. The Lord cometh with his holy myriads, [...] that is, with his hosts of Angels, to exe­cute &c. which it seems was an ancient forme of speech there cited from the book of Enock by Gods coming with his Angels, to signifie his taking ven­geance on sinners.

CHAP. XVII.

1. AND after six daies Jesus taketh [Peter, and James, and John his brother, and bringeth them up into an high mountain apart.]

Paraphrase 1. Those three of his Dis­ciples, which had many singu­lar favours afforded them above the rest of the twelve, Peter, and the two sons of Zebedee, and leaving all the rest behind, bringeth them up into an high mountain.

2. And was [transfigured] before them, and his face did shine as the sun, and his rayment was white as the light.

Paraphrase 2. changed into another form, or manner of appea­rance (expressed in the following words, his countenance shined &c.)

3. And behold there appeared unto them Moses and Elias, talking with him.

4. Then answered Peter and said unto Jesus, Lord, It is good for us to be here: If thou wilt, let us make here three tabernacles, one for thee,] and one for Moses, and one for Elias.

Paraphrase 4. Then Peter said to Jesus, Lord let us abide here, and not consort any more with those beneath us: and to that end build three boothes, one for thee and us.

5. While he yet spake, behold a bright cloud overshadowed them, and behold a voice out of the cloud, which said, This is my beloved son, in whom I am well pleased, [hear ye him.]

Paraphrase 5. Whatsoever he shall teach, is that which you are to receive as my good pleasure, before any either of the law or prophets, Moses or Elias then appearing, according to that prediction of Moses himself, Deut. 18. 15. Him shall ye heare.

6. And when the disciples heard it, they fell on their face, and were sore afraid.]

Paraphrase 6. And when Peter, and James, and John heard that voice from heaven, they were amazed and astonied for fear, and fell down prostrate.

7. And Jesus came and touched them, and said, Arise, and be not afraid.

8. And when they had lift up their eyes, they saw no man save Jesus only.

9. And as they came down from the mountain, Jesus charged them, saying, [Tell the vision to no man,] untill the son of man be risen from the dead.

Paraphrase 9. Tell not that which you have now seen, and heard, to any man, no not to the rest of your fellow-disciples, (see note on c. 8. b.)

10. And his disciples asked him, saying, Why then say the Scribes that note a Elias must first come?]

Paraphrase 10. And upon the contem­plation of what here they had seen, and heard, these three disciples asked him saying, If this be true that was said by Moses and Elias in the mount concerning the approach of the great and dreadfull day for the destroying of Gods enemies, and rescuing his faithfull servants, Then what is the meaning of that which the Doctors generally teach, that Elias must come before that great and dreadfull day of the Lord, and the rising of the sun of righteousnesse with healing in his wings, to them that fear Gods name? Mal. 4. 2, 5.

11. And Jesus answered and said unto them, [Elias trulycometh first and shall rest. [...] shall first come and note b restore all things.]

Paraphrase 11. 'Tis truly observed by them from Malachi that Elias is first to come, and to do his office of restoring and returning the Jewes to repentance (see Mar. 9. 12.) to preach repentance, and so prepare for this famous coming.

12. But I say unto you that Elias is come already, and theyacknow­led'gd [...] knew him not, but have done unto him whatsoever they listed, likewise also shall the son of man suffer of them.]

Paraphrase 12. But I say unto you that it is another person that is prophecyed of under the name of Elias, which cometh, and that person is come and gone already, but not acknowledged, by the principall men of the Jews, but despised by them, and put to death by Herod, and so Christ himselfe shall also be, before this great day that now ye heare of.

13. Then the Disciples understood that he spake to them of John the Baptist.

14. And when they were come to the multitudes, there came unto him a cer­tain man, kneeling down to him and saying,

15. Lord have mercy on my son, for [he is note c lunatick, and sore vexed, for oft-times he falleth into the fire, and oft into the water.]

Paraphrase 15. the changes of the moon have such a power on him, that at such times the divell v. 18. or water, whichsoever is next.

16. And I brought him to [thy disciples,] and they could not cure him.

Paraphrase 16. those disciples of thine that stayed beneath when thou wert retired.

17. Then Jesus answered and said, O faithlesse and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.

Paraphrase 17. Upon this Jesus rebu­ked those disciples, accused them of infidelity and pervers­nesse, that when he had been with them so long, given them power to heale diseases, and cast out devills, and in some cases pre­scribed prayer and fasting, v. 21. as the means of doing it, they now neglected that means, and so were not able to cast out this devill, this impotency of theirs therefore was very culpable, and so here charged upon them by Christ, and having done, he calls for the lunatick to be brought to him.

18. And Jesus rebuked the devill, and he departed out of him;] and the childe was cured from that very hour.

Paraphrase 18. And when he came, Jesus commanded, and child that evill spirit that brought that disease upon him; and the devill and the disease departed from him together.

19. Then came the Disciples to Jesus apart, and said, Why could not we cast him out?

20. And Jesus said unto them, because of your unbeleife: for verily I say unto you, [If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove, and nothing shall be unpos­sible to you.]

Paraphrase 20. I have given you the power of doing all miracles, and directed you to the means, which ye are to use, in the doing them, and if you did sin­cerely beleive, though in never so weak a degree, the things that I have said to you, and obeyed and practised accordingly, ye should by me be enabled to doe any thing, that is most impossible among men, as even to remove a mountain out of the place by speaking to it, (which is literally affirmed to have been done by the gift of miracles) or any thing else, as strange, and as difficult as that.

[Page 87] 21. But this [...] Howbeit this kinde goeth not out but by prayer and fasting.]

Paraphrase 21. Now that which ye fail'd in was this, that ye used not fasting and prayer to this purpose, for that is the method that must be used to the ejecting of, this sort of diseases, and of devils, viz. great intention of devotion joyned with faith, and if that be not used, it will not goe out, and your not using that means, was a want of faith in you, v. 20.

22. And while they abode in Galilee, [Jesus said unto them, the son of man shall be note d delivered vp. betrayed into the hands of men,

23. And they shall kill him, and the third day he shall be raised again.] And they were exceeding sorry.

Paraphrase 22, 23. Jesus kept himself as private as he could, Mar. 9. 30. telling his disciples the reason of his doing so, be­cause having done so many miracles among them, and wrought so little effect upon them, as that he foresaw he should soon be put to death by them, he thought it not yet seasonable to doe any more, till by the addition of his resurrection from death, he should be more likely to be received and beleived on by them. (See note on c. 8. b.)

24. And when they were come to Capernaum; they that received [the halfe sh [...]kels, or, doub [...]e drachmes, [...] note e tribute­ money] came to Peter, and said, Doth not your master pay tribute?

Paraphrase 24. The tribute that every Jew yeerly paid to the Tem­ple, to the value of fifteen pence.

25. He saith, Yes. And when they were come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom doe the Kings of the earth take cu­stome or tribute? of their note f own children, or ofothers children. strangers?]

Paraphrase 25. And when they were retired into the house, and Peter was a musing within himself about this businesse of paying or not paying the tribute-money, and was about to ask Jesus concerning it, Jesus prevented, and asked his opinion, From whom, saith he, doe all kind of Kings exact tribute or head-money (so the Syriack renders it) from those of their own family, their own children, &c. or from other folkes only?

26. Peter saith unto him, [Of strangers. Jesus saith unto him, Then are the chil­dren free.]

Paraphrase 26. Never of those of their own houshold. Jesus replyed, Then this tribute which is paid to God for his Temple belongs not to me, who am his Son, nor to you who are now do­mesticks of his.

27. Notwithstanding lest we should [offend them, Goe thou to the sea, and cast an hook, and take the fish that first comes up, and when thou hast opened his mouth, thou shalt findstater, [...] see [...]ote e. a piece of money,] take that and give unto them for me and thee.

Paraphrase 27. make them beleive, and say that I contemn the temple, (or despise the autho­rity that requires it) which will be an occasion to them to reject, and sin against my doctrine, goe and cast an angle into the lake, and the first fish which thou catchest, when thou openest his mouth, thou shalt in it find a piece of money worth two shillings sixpence, which makes two di­drachmes, or head-mony for two persons▪

Annotations on Chap. XVII.

a Note: [...] V. 10. Elias must first come] By this question of the three Apostles made unto Christ, at his coming down from the mount, may be collected what was the prime matter of the discourse betwixt him, and Moses, and Elias, v. 3. (For that their question should referre to Christs resurrection from the dead, incidentally men­tioned v. 9. is not possible, because the Scribes did not beleive that the Messias should die, or rise, nor conse­quently that Elias should come before that.) Of this discourse, what was the subject matter of it, there is no­thing said either in this Gospel, or in that of Saint Marke, but only this, that the disciples asked him, say­ing, Why then say the Scribes that Elias must first come? By the Scribes are here meant their Doctors of the Law, those that were skilfull (not onely in the Law, but) in the doctrine of the whole old Testament, and so of the Prophets, among whom, Mal. 4. 5. they found, that Elias was to come, before a set time or period, that is before the great and dreadful day of the Lord; This therefore being it that was asserted by the Scribes, the great and dreadful day of the Lord, the thing, before which, said they, Elias must first come, and the Disciples question, Why then do they say that Elias must first come? being an objection against what they had heard discoursed of in the mount, it necessarily follows, that that which was discoursed of in the mount, was the ap­proaching of that great and dreadfull day of the Lord. Now what is meant by this great & dreadfull day of the Lord appears by the first, 2d, & 3d verses of that Chapt. Behold the day cometh, that shall burn as an oven, & all the proud, yea & all that doe wickedly shall be as stubble, and the day that cometh shall burn them up, that it shall leave them neither root nor branch. But unto you that fear my name shall the sun of righteousnesse arise with healing in his wings, and ye shall goe forth and grow as calves of the stall, and ye shall tread down the wicked, for they shall be as ashes under the soles of your feet, in the day that I shall doe this, saith the Lord of hosts. What was the ultimate completion of this Prophecy (and of the like Joel 2. 11, 22, 23, 33. though Elias be not mentioned there) is clear enough, the eradicati­on of the wicked obstinate Jews, v. 1. and the delive­ry and preservation of all the humble, faithful penitents out of that destruction, v. 2. together with the advan­tages, that should come to the faithful by that means, as from a victory over enemies, and persecutors v. 3. So in Joel, the fire devoureth before, and the flame consu­meth behinde, the land from a garden of Eden becomes a desolate wildernesse, yea and nothing shall escape them, v. 3. and much more to the same purpose, noting the utter destruction of the Jews, and then, Fear not O land, be glad and rejoyce, for the Lord will doe great things, v. 21. Be not afraid. v. 22. be glad ye children of Si­on, v. 23. and ye shall eat in plenty, and be satisfied, and praise the name of the Lord, that hath dealt won­drously with you, and my people shall never be ashamed, v. 26. And it shall come to passe, that whosoever cals upon the name of the Lord shall be delivered, for in mount Sion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. These two then being the parts of that great and dread­full day, the destruction of the unbeleiving Jewes that stood out and persecuted and crucified Christ and Christians, and the rescue of a remnant, the persevering beleivers, and John Baptist being the Prophet, sent into the wildernesse, like Elias, to foretell this destruction, and to preach Repentance for the averting of it, there is little reason of doubting, but that that Prophecy of Malachy was exactly thus fulfilled, and that conse­quently this was the matter of the discourse of Elias and Moses with Christ, though as in a vision somewhat ob­scurely and darkly delivered, upon which the Disciples discerning this to be the day spoken of by Malachy, but not discerning that Elias was yet come (and so that that precedaneous part was yet fulfilled) ask Christ this question, why then 'tis resolved on by all that Eli­as must first come? first, that is, before this great and terrible day of the Lord, which they now heard was approaching, and had nothing to say against it, but the known Scripture-prediction that Elias was first to [Page 88] [...]ome. That which hath been thus explained from this advantage of the Disciples question, is indeed the very same with what Saint Luke (the onely one of the four Evangelists, that mentions any thing of this discourse of Elias and Moses with Christ) relates of it, c. 9. 31. [...], they related his exodus, or going out which he should accomplish at Jerusalem, which that it agrees perfectly with what hath here been said, see Note on Luke 9. c. and 2. Pet. 1. c. And for this di­scourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it, because Elias was he that call'd fire from heaven upon the enemies of God, and so might fitly represent the destruction of e­nemies, and Moses, beside the destructions wrought on the Aegyptians, and Pharaoh, deliver'd the Israelites out of that thraldome and persecution indured there, and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers.

b Note: [...] V. 11. Restore] [...] the word here used is rendred by Hesychius and Phavorinus, to finish or per­fect. 'Tis true indeed the ordinary books read [...], but that is a false reading, as it is evi­dent by that which it immediately follows, [...], the substantive signifies perfection, comple­tion. According to this notation of the word, this would be the importance of the place, he shall finish or perform, establish, settle all things, both perform all that was prophesied of Elias at his coming, and cloze and shut up the first state of the world, that of the Mosaical oeconomy, making entrance, as an harbinger, on the se­cond, that of the Messias. In this sense it is, that it is said, that the law and the Prophets were untill John, noting him to be the conclusion and shutting up, finish­ing and closing that state, and that was to be the office of Elias; under whose name John was prefigured. And thus the word [...] clearly signifies, Acts 3. 21. the establishing, setling, completing or fulfilling of all things which God hath spoken by the mouth of all his prophets, &c. and so saith OEcumenius [...], [...], for all things to come to an end. But 'tis also certain that this word hath ano­ther signification belonging to it, to restore or reduce. So Acts 1. 7. when the Disciples demand of Christ, [...]; Dost thou at this time restore, or reduce the kingdome to Israel? (that kingdome which was prophesied of, that in the Messias's time, the saints of the most high should take the kingdome and possesse the kingdome for ever, even for ever and ever, Dan. 7. 18.) Christs answer is, that they were not to know the times and seasons, but be fitted for the ministery by descent of the Holy Ghost, and preach the Gospel over all Judaea and Samaria, &c. and by that time, Christ had said, Mat. 10. 23. that the son of man should come, that is, should really per­form that which was meant by those Prophecies, which they conceived to signifie his illustrious delivering and redeeming of Israel, Luke 24. 21. and (in that of Acts 1. 7.) of his restoring the kingdome to Israel. And so for this place in S. Matthew, it must be observed, that Mal. 4. 6. where Elias's coming is foretold, 'tis there ad­ded in the Septuagint, in stead of [...] he shall turn the hearts of the fathers (not to, but) with the children, [...], (the word here used) he shall reduce, or restore, the heart, &c. And 'tis evident that this place referres to that, though it repeat not the re­mainder of that verse, but only [...] in stead of it; And doing so, it must then signifie John Baptists preach­ing of repentance, (which is the signification of [...], and the importance of that verse in Malachy,) and by that means converting them to the faith of Christ, that is, by his preaching, endeavouring, though not very succesfully to doe so. This then being the meaning of that Prophecy in Malachy of a spiritual re­storing, bringing them to repentance, or preaching the doctrine of repentance to the Jews, they understood it in a more carnal sense, of restoring them to their splendid state again which they enjoyed before their captivities; and late conquest of the Romans over them. Thus is the word used by Origen against Celsus of the Jewes, [...], We affirm confi­dently, that they shall not be restored, and Christ ac­knowledging the Prophecy, gives it the right interpre­tation, and shewes how 'twas fulfilled in John Bap­tist.

c Note: [...] V. 15. Lunatick] The word [...] here coming from [...], the moone, is directly parallel to the English Lunatick from Luna the Moon also. Yet some mistake hath arisen from thus rendring of it. For the English word Lunacy and Lunatick is vulgarly taken to signifie a mad man, and nothing else, to wit that species of madnesse, which comes on men at such a set time toward the full of the moon, as ordinarily 'tis ob­servable in those that have any intervals. But here it is apparent by the nature of the disaffection, and the effects of it, falling into the fire, and water, &c. that it was not any madnesse that this mans son was affected with, but a plain Epilepsy, or falling-sicknesse, which farther appears by the relation of this same story made by S. Luke c. 9. 39. where 'tis said that the spirit taketh him ( [...], of which Epilepsy is compounded) and presently he cries, [...], and it agi­tates, shakes, boyles within him, and thereby causeth him (as the boyling of a pot) to foam at mouth, and hardly departeth from him, that is, costs him an horrible pain in coming to himself again, as in the Epilepsy 'tis ob­served, and [...], shakes him shrewdly, works a great weaknesse on all his faculties, All clear and evi­dent symptomes of an Epilepsy; Now the reason why this is here express'd by [...], is because this dis­ease being in the head, as well as madnesse is, the Moon hath the same influence on one, as on the other. And generally the changes of the Moon affect those that are subject to this disease, and cast them into fits of it; Now whereas it is said here in the 18th verse, that Christ re­buked him, and the Devil went out of him, nothing this person to be possess'd with the Devil, and so Luke 9. 32. the spirit takes him, and 42: the devil threw him down, cast him into a fit, and again Jesus rebuked the unclean spirit. The clear meaning of all this is, that as in those dayes it was ordinary for the Devil to have power over mens bodies, and having so, to exercise it in bringing diseases upon them, (see Note on c. 10. a.) so it was here the Devil, that possess'd him, cast him into frequent fits of Epilepsy, of which there was no way of curing him, but by casting out the Devil. See Note on Joh. 7. b. This will generally be observable in all the daemoniacks, which appear to be, by the Devil that possesseth them, brought into some disease or other. And so when men are by the Censures of the Apostles delivered up unto Satan, 'tis said to be [...], to the destruction of the flesh, that is, to the bringing some sore disease upon them.

d Note: [...] V. 22. Betrayed] Some difference there is betwixt [...], and [...], tradere, and prodere; the latter is ordinarily taken for treachery, falsenesse to him, whose part we take, whether by going over to the ene­mies part, or betraying secrets, but the former is some­what more, not only to reveal those things to the ene­my, that may be hurtful to the friend, but to deliver him (master, captain, friend, fort) into the enemies hand, who desires to have him and mischief him. So in * Athenaeus, l. 5. of Quintus Oppius, [...]. a prisoner delivered up to custody. So Psal. 88. 8. [...], I was imprisoned, and went not forth. And this is it that is peculiarly affirm'd of Christ here and in other places, he shall be delivered into the hands of men, and of sinners, the Roman souldiers; and Mat. 26. 3. he shall be deliver'd to be crucified. And [Page 89] therefore although the English word Traytor is origi­nally all one with the Latine, traditor, and so to betray with [...] here, yet because the ordinary use of the word is for revealing of secrets, or advantages, &c. and is not thought peculiarly to denote that, to which the Greek here belongs, of delivering into the ene­mies hand, It was therefore most reasonable to render it in this phrase (not so subject by custome to mistake) to deliver up.

e Note: [...] V. 24. Tribute-money] The [...] signifies two drachmes. The word [...] is a Greek word, first [...], saith Julius Pollux, that is, an handful, as con­taining so many oboli aenei, pieces of brasse money, as would make an handful, to wit, six. This word from the Greeks came not only to the Romans, but after the time of the Seleucidae, to the Jewes also, so Ezr. 2. 69. we have [...], the Greek word, with a very light change, which is by the Septuagint rendred [...], by us drachmes. Now four Attick drachmes make one shekel, or [...], so saith Hesychius and Phavorinus, [...] (not [...], as 'tis corruptly read, but) [...] and so v. 27. it appears, one [...] was two of these half shekels, which served there for two mens tributes. See Note on c. 26. d. Now the truth is, the [...], he shekel of the Jewes, and the A­lexandrians, the shekel of the Sanctuary is double as much as the ordinary shekel, or [...], And there­fore Exod. 30. 13. when there is mention of the half shekel, which was to be paid for the use of the Temple, the Septuagint reads [...] the half of the didrachme, or half shekel, which is all one with a whole didrachme Attick. This summe was yearly paid by every Jew, above twenty yeares old, to the use of the Temple, and so continued till Vespasian transferr'd it to the Capitol, so saith Josephus, [...], he commanded that every Jew should pay the yearly tribute of two drachmes to the Capitol, as they did before to the Temple in Jeru­salem.

f Note: [...] V. 25. Owne children] That the own sons here are not the natural subjects of the kingdome, and [...] those, whom they have conquer'd, and brought under their dominions, will appear, 1. because the naturall subjects ordinarily do pay tribute, and the law was clear, Exod. 30. 13. that every Jew should pay his half shekel to the Temple. And 2. because to the state of the Jewes which now exacted this tribute (not the Publicans or officers of Caesar, this being not col­lected by them, till 'twas transferred to the Capitol, that is, in Vespasian's time) there were no such sorts of men, that were so conquer'd by them, which could own that title of [...] in that notion. The words and sense will be clear, if it be understood thus, that no King im­poses taxes on his own children, or family, but on [...], alieni filii, that is, the children of other men, as [...] is another mans servant, opposed to [...], his own [...]vants, c. 25. 14. (as that is oppos'd to [...], or [...], his own children and ser­vants) and therefore by proportion, this tribute to the King of heaven ought not to be exacted from the [...] of that King, but from others; Some possibility and co­lour there is that this tribute here might be a Tax paid to the Romans imposed under the form of the [...] ever since Pompey had overcome the Jewes, or else imposed on them by Augustus, and a passage in Jo­sephus de Bell. Jud. l. 7. c. 10. (where he saith that A­grippa remitted them the tax which was yearly paid by them) makes it more probable; and it might well be that this was by the Romans imposed under the form of the [...], the known tax among the Jewes, as in Cicero's orations against Verres we every where see, that the Praetor of Syria required the tenths of that Province, which was we know first instituted by God to be paid the Priests. And so Christs pleading an im­munity (who yet was to fulfill all righteousnesse, that is, to observe the Judaical law) and mentioning the Kings of the nations, is thought to encline also. But because 1. that tribute in Josephus, remitted by A­grippa, was paid by each house, not by each head, and this here is for each head, and 2dly, because, though Christ as man was resolved to fulfill all righteousnesse, and accordingly paid this, yet as God, or here as the son of God, he was not bound to it, at least 'twas not the custome (which is all that Christ here saith) in other places for the children to pay their fathers those taxes which others paid; and thirdly, because 'tis not so much as intimated that this was paid to the Kings of the na­tions, but only that among them 'tis not the fashion for Kings sons to pay (which Christ only accommodates to his own purpose,) and fourthly, because Christ was to live as obediently to the Roman laws (as farre as they were of force in Judaea) as to the Jewish, and to give example of obedience to all that are set over us by Gods providence (and so did in his good confession to Pilate, and making no resistance at his crucifixion,) and fifthly, because there is no evidence but only conjecture, that there was any such Roman tax on every head at that time, or that that was [...], but on the contra­ry, the Caesarean tribute-money is denarius a Roman coyne (see Note on ch. 22. c.) and if it had been Ro­man, it would have been gathered by Publicans, and those in all probability would have been here named, whereas on the contrary the persons are here stiled as by a known title, they that received the [...]. For these reasons, I say, the former interpretation of the Jewish tax seems to be most reasonable, especially when 'tis not very likely that, (or imaginable how) Christ should call himself a child or son of the Roman Empe­rors, to whom that tax was payed. One only question may be farther asked, why the payment should fall par­ticularly on Christ and Peter, and not on the rest of the Disciples? To which I answer, 1. that it no way ap­pears by Christs paying for himself and Peter, that the others did not also pay, and secondly, that it may be ve­ry probable that those Receivers did at that time require it only of those that dwelt at Capernaum, and so of Christ and Peter, and that the rest paid it in their seve­rall cities.

CHAP. XVIII.

1. AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdome of heaven?]

Paraphrase 1. Upon Christs menti­oning his resurrection from death, c. 17. 23. and Mar. 9. 31. which they took to be a beginning of his kingdome here, the disciples enquire ambitiously (among themselves, Mar. 9. 33.) who shall have the chief place of dignity in that kingdome of the Messias here? (so again on the same occasion they fall on the same thoughts Mat. 20. 20. Lu. 22. 24. and look that way, Act. 1. 6.

2. And Jesus] called a little child unto him, and set him in the midst of them,

Paraphrase 2. And Jesus willing by an embleme, or visible representation to satisfie this question of theirs as farre as was useful to them,

3. And said, Verily I say unto you, [except ye be converted and become as little children, ye shall not enter into the kingdome of heaven.

Paraphrase 3. Unlesse you change your inclinations and desires, and take your selves off from this vain ambitious expectation and pursuit of a carnall kingdome of Christ, and of your recei­ving dignities and preheminencies in it, you can never be true disciples of Christ, this carnal ambition, and projecting being so contrary to the Christian temper.

[Page 90] 4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdome of heaven.]

Paraphrase 4. Two things therefore I shall teach you from this em­blem, first, that the state of Christianity is such a state, that he which is most lowly is most capable of eminence in it.

5. And whoso shall receive one such little child in my name, receiveth me.]

Paraphrase 5. Secondly that all the lowlyest and meanest persons are so dearly valued by me, that he that would do a grateful thing unto me, cannot find any fitter way to doe it then by cherishing, and treating kindly and tenderly any such mean lowly person, especially if it be by shewing kind­nesse and tendernesse to his soul, endevouring to advance that in the wayes of godlinesse.

6. But who so shall offend one of these little ones which beleive in me, it were better for him that amilstone such as is drawn by an Asse, [...] milstone were hanged about his neck, and that he were drow­ned in the depth of the sea.]

Paraphrase 6. Whereas on the other side, he that shall gall, discou­rage, drive from me and the Christian practise any such meanest person that comes to me, 'twere for his advantage, that the stone of a mill, not such as women turn with the hand, c. 24. 41. but so big that it is fain to be turned by an Asse, were hung as a weight about his neck, and he then cast into the sea, sure to be hurried presently to the bottome of it.

7. Wo unto the world because of offences: for it must needs be thatScandals [...] offences come, but wo to that man by whom the offence cometh.

Paraphrase 7. Upon this occasion I tell you before-hand, that great-falling off, and apostastising there will be amongst those that receive the faith, great discouragements to obstruct the recei­ving of it, many will be seduced from the right way, (which is a sad and wofull thing.) But though this be to be expected in re­spect of the wickednesse of some, and seduciblenesse of others, and though it be not imaginable that the word should by God be kept free from all such temptations to sin, (nay God hath thought fit to permit such for the tryal and exercise of Christians (yet will this be little matter of excuse, but rather of aggravation of their sin and wo, that shall be instrumental to this end, that shall be the authors of them.

8. Wherefore [if thy hand or footscandaliz [...] [...] offend thee, cut them off, and cast them from thee, it isgood [...] better for thee to enter into life halt or maimed, rather then having two hands or two feet, to be cast into fire everlasting.]

Paraphrase 8. And therefore I now forewarne you that if any that is nearest to you (friend, profit, pleasure, as dear to thee as a member or any part of thy self) go about to discourage thee in thy Christian course, to with­draw thee either in grosse from the Christian profession, or more particularly from any act of duty to the contrary sin, thou be sure to renounce it, part with it: (Mat. 5. 29, 30.) It being so much more eligible, and desirable for thee to attain eternal blisse, having in thy life time been halt or maimed, that is, passing through some difficulties or austerities, then by escaping those diffi­culties to run into sin, and so to hazard everlasting fire.

9. And if thine eye offend thee pluck it out,* good [...] and cast it from thee: it is † better for thee to enter into life [with one eye,] rather then having two eyes, to be cast into hell fire.

Paraphrase 9. having here for some years lost the benefit of one of thine eyes.

10. Take heed that ye despise not one of these little ones, for I say unto you; That in heaven their note a Angels doe alwayes behold the face of my father which is in heaven.]

Paraphrase 10. it is a matter of great moment, then, worthy your saddest care, that you doe not undervalue or neglect the good, and advantage of any the meanest person, to whose reformation, or establishment, ye are able to contribute any thing, but especially that you take care least by neglecting to do what is in your power to doe toward the recalling, or confirming, or else by any other means (though but occasionally) ye prove the undoing of any my meanest servants, for I tell you, The Angels which are by God appointed to be their guardians on earth, have yet their continual returnes and recourse to Gods glorious presence, are neer and high in Gods favour, alwayes having accesse to make requests, or complaints in their behalfes, and to receive commands from him concerning them, and therefore these, though little in their own, and the worlds account, are not yet to be slighted, or despised by any, or averted from their course of piety by that means.

11. For the son of man is come to save that which was lost.]

Paraphrase 11. For Christ that came to reduce those (see note on c. 11. k.) that are gone astray from the wayes of God, must be thought to require the same of you, to be most diligent and industrious to reduce the meanest person upon earth, that is in a course of any danger of ruine to the soul.

12. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seek­eth that which is gone astray?

13. And if so be that he find it, verily I say unto you, He rejoyceth more of that sheep, then of the ninety and nine, which went not astray.]

Paraphrase 12, 13. For judge in rea­son, I pray, by this ordinary resemblance, If an ordinary man on earth have a possession on which he sets any conside­rable value, be it an hundred sheep, and if one of them be strayed from the rest, and that be discerned by him, doth he not set so great a value on that one lost sheep, as at the present to leave the whole number besides (knowing them safe in the pasture or fold) and goe and search diligent­ly and solicitously for that one, and upon the finding it, is he not affected with more joy at the first sight of it, then he is at the be­holding his whole flock, which had never run that hazard?

14. Even so it is not the will of your father which is in heaven, that one of these little ones should perish.]

Paraphrase 14. And just thus it is with God, he is very un­willing that any the meanest person upon earth should be lost, that might with any care or methods of ours be reco­vered to piety.

15. But if [...] Moreover, If thy brother shall trespasse against thee, goe and tell him his fault between thee and him alone, if he shall hear thee [...]hou hast gained thy brother.]

Paraphrase 15. To this purpose, these directions I shall now give, which I require to be used in the Church for ever. If any fellow Christian of thine doe thee any injury, and by so doing offend against God, thy charity to him, as it must be sure to put off all thoughts of revenge against him, to forgive him freely, v. 22. so will it oblige thee to use all prudent methods to reduce him to a sense and reformation of his fault (and by the same reason this is to be extended to all other wilfull crimes of which thou seest him guilty, those being as fit to exercise this part of thy charity towards his soul, as any injury done to thee immediately) and let this be the method, first go and admonish him of it privately, so that it have nothing of shame or reproach joyned with it, and if he mend upon such admonition, there's an end, thou hast reason to rejoyce as at the finding the stray sheep, that thou hast been so happy an instrument of his repentance.

16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established.]

Paraphrase 16. But if this first me­thod of thy charity succeed not, another essay must be made, take with thee one or two other men, either that the crime which thou layest to his charge, be so confirm'd to him by sufficient testimony Joh. 8. 17. that he be no longer able to deny it (as that, which cannot be contra­dicted or denyed, is said to be established, Heb. 6. 16.) or that the authority of these added to that of thy private admonition, may be of more force with him, induce him to condemn himself, at least be more likely to doe so, be more weighty in the pre­sence of two or three.

[Page 91] 17. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man, and a Pub­lican.]

Paraphrase 17. But if he be still re­fractary, either through non­conviction of the fact, or non-contrition for it, if this second admonition work not on him, then make it a matter of publick cognizance, tell it to the rulers of the assemblies (saith S. Chrysostome, see Power of Keys, c. 2. §. 12.) or tell it in the presence of all the people, that before them the Governour may rebuke him, (as Timothy is appointed to doe 1 Tim. 5. 20.) But if this last method succeed not neither, if he be still refractary, thou art then to look on him as a desperate deplored sinner, (see Power of Keys c. 2. §. 9.) fit for the censures of the Church to overtake him.

18. Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.]

Paraphrase 18. Which ye therefore to whom now I speak, the de­signed rulers of the Church, and your successors the Bishops, are in this case to proceed to, to use the Keys given to you, as Stew­ards of the house c. 16. 19. for the ejecting of such, And I assure you, whomsoever (see note on c. 11. k.) ye shall thus cast out of the Church on earth, shall, without repentance, and submission to your censures and reformation upon them, and sincere de­sire to reconcile, and approve themselves to you, be by me excluded from steaven, These censures of yours, inflicted by this com­mission from me, shall be back'd by me, And so whomsoever ye shall upon sincere repentance receive into the peace of the Church again, he shall by me be pardoned also.

19. Again, I say unto you, that if two of you shall agree on earth as touching any thing note b that they shall ask, it shall be done for them of my father which is in heaven.]

Paraphrase 19. As for the second of the three admonitions, spoken of v. 16. (see note on c. 7. b.) this I assure you, that as the assize of three men among the Jews had some power, so shall any two or three Christians, joyning in such a reprehension, be considerable in this matter, having the priviledge of Gods presence (as in their prayers thus united, so in their united admonitions) to give them authority, assistance and blessing.

20. For where two or three are gathered together in my name, there am I in the midst of them.]

Paraphrase 20. For where two or three are met, or assembled for this piece of discipline, (as for any holy action besides) there am I present with them in a special manner, and will not suf­fer the actions, which thus they undertake by my appointment, to be set at nought by any.

21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?]

Paraphrase 21. When Christ had gone thus farre by way of re­turne from the last to the second, and before he proceeded from that to the first, Peter interposed this question (the answer to whcih comes home to the first of the three also) Sir, seeing I am bound to forbear my brother, or fellow Christian, that inju­reth me, and not to act any revenge upon him, as we were taught by thee, Mat. 5. 39. and seeing now, upon admonishing him that hath injured me, in case he repent, either on the first, or second, or third admonition, I am to proceed no farther against him, but forgive him, and rejoyce that I have done so much good upon him, v. 15. yet because he that hath thus trespassed, and repented once, may possibly trespasse again, and repent again, (see Luke 17. 3, 4.) I desire to be taught by thee, how oft I am to do this, to forgive him, that though he repent of his injury, aske forgivenesse, and promise to doe so no more (see v. 26. 29.) yet oft times relapses again, How oft must I be thus indulgent to him and forgive him upon his request? must I doe it often, or seven times?

22. Jesus saith unto him, [I say not unto thee, untill seven times, but untill seventy times seven.]

Paraphrase 22. This rule is to hold eternally, not only for a great, but an unlimited number of trespasses, supposing that the trespasser repent and promise amendment for the future, Lu. 17. 4. (o­otherwise thou art not so bound to passe by his trespasse, but that thou maist by the means prescribed v. 15. &c. endeavour his refor­mation, for in that case that is the greatest charity he is capable of.)

23. Therefore is the kingdome of heaven like unto a certain King, which would take account of his note c servants.]

Paraphrase 23. To which purpose (to shew you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren, be they never so great, if you expect any remission from God for your sins committed against him) I shall give you this parable, Gods dealing with men under the Go­spel is very fitly resembled to a King calling his servants to account.

24. And when he had begun to reckon, one was brought unto him, which ought him ten thousand talents.]

Paraphrase 24. And when he did so, one of his servants upon account was found to owe him a great summe cast up by ordinary valuation to be a thousand eight hundred seventy five thousand pounds.

25. But for as much as he had not to pay, his Lord commanded him to be sold and his wife, and children, and all that he had, and payment to be made.]

Paraphrase 25. But he being not able to pay that sum, his master ap­pointed him to be used as debtors, which are not able to pay, are wont to be used among the Jews, sold, they and their wives and their children, to be servants, and bondmen, [...] Kings 4. 1. and by that sale the debt to be paid.

26. The servant therefore fell down and worshipped him, saying, Lord, have pa­tience with me, and I will pay thee all.]

Paraphrase 26. Hereupon the in­debted servant fell down on his face, and besought him that he would stay a while, till he might be able to pay him, and not use this extremity towards him, promising, if he would doe so, that he should lose nothing by him.

27. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt.]

Paraphrase 27. And his master was merciful, and quitted him of the former sentence, v. 25. and frankly forgave him that vast summe, upon his bare request.

28. But the same servant went out and found one of his fellow-servants, which ought him an hundred penc [...] and he laid hands on him, and note d shook him took him by the throat, saying, Pay me that thou owest.]

Paraphrase 28. But when this was done, this servant, that had been thus mercifully and magnificently dealt with by his master, having had ten thousand talents forgiven him, met with one of his fellow-servants, which ought him somewhat, one hundred denarii, valued to three pounds two shillings sixpence of our money, a contemptible summe in comparison with what had just now been forgiven him, and he presently apprehended him in a most rigid manner, requiring him to make present payment.

29. And his fellow-servant fell down at his feet and besought him, saying, Have patience with me, and I will pay thee all.]

Paraphrase 29. And this fellow-servant of his besought him with as much humility to forbear him, as he had v. 26. b [...]sought his masters forbearance for six hundred thousand times as much.

30. And he would not: but went and cast him into prison, till he should pay the debt.]

Paraphrase 30. And that servant that had had so much forgiven him, would not forgive so little, but dealt with him in the extremest rigor, cast him into prison never to be released, but upon pay­ing the whole debt.

[Page 92] 31. So when his fellow-servants saw what was done, they were very sorry and came and told unto their Lord all that was done.]

Paraphrase 31. For this all the fellow-servants that saw it, were much troubled, both for the unhappy lot of him that suffered, and the unreasonable behaviour of him that thus dealt with him, in so distant a matter from what himself had so lately found from his master, and upon this they came and informed their master of it.

32. Then his Lord, after that he had called him, said unto him, [O thou wicked servant, I forgave thee all that debt, because thou desiredst me.]

Paraphrase 32. O thou unconsciona­ble man, thou canst not but remember, how I lately forgave thee all that vast summe owing to me by thee, (with which this of thy fellow-servant to thee beareth no proportion) and that upon thy bare request, having no motive, beside my own compassion to an helplesse creature, to invite me to so great a mercy.

33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee?]

Paraphrase 33. Was it not then reaso­nable for thee that hadst recei­ved pardon of so vast a debt from thy master, or superior, to have (in like manner as I gave thee example) shewed pity to thy fellow-servant, to whom thou wert so much more obl [...]ed then I to thee, and to have remitted him so small a summe, when I forgave thee six hundred thousand times as much.

34. And his Lord was wroth, and delivered him to the note e jaylour [...] tormentors,] till he should pay all that was due unto him.

Paraphrase 34. Upon this, the master was most justly enraged against him, and used him as he had done his fellow, v. 30. and though he had before remitted him, yet upon this unworthy impious behaviour he revoked his designed mercy, and cast him into prison.

35. So likewise shall my heavenly father doe also unto you, ife ye from your hearts forgive not every one his brother their trespasses.]

Paraphrase 35. By this resemblance ye see what measure ye must ex­pect from God in this matter, For just so shall God deal with you, remit nothing of that rigour against you, which you use against others, deal most severely with you, if ye doe not clearly, plenarily, and sincerely (without any reservation, or designe to have God execute any vengeance for you, or the like) forgive all injuries, how great soever, (being certainly farre below the proportion of yours against God) that are done to you by any man living.

Annotations on Chap. XVIII.

a Note: [...] V. 10. Angels] That Angels are Gods ministring spirits, and doe performe his commands in guarding his servants here below is the doctrine of Scripture, Heb. 1. 14. and so severall times in the Revelation, where the seven Spirits c. 1. 4. and c. 4. 5. (that is, saith Andreas Caesareensis, seven Angels) are said in heaven to behold his face, in the same manner as is here affirmed of them. But whether the [...], their Angels here, be to be defined singular Angels pecu­liarly design'd to particular persons, is not here distinctly affirmed, onely that they are, as God sees fit, employ­ed in services for the benefit of these little ones▪ that is, of Christians: And of that there is no doubt. Thus saith Origen contr. Cels. l. 6. [...], the Angels that are appointed to pre­side over them, as guardians, to counterwork the trea­cheries and policies of Satan; That these are said con­tinually to behold the face of God, is, saith [...]n Cat. Jubi. p. 21. Dionysius Alexandr. [...], because they continually and stedfastly behold the beauty of God, and never fall off from that dignity and preferment (as Lucifer did) which they enjoy by their nearnesse to the true, reall, eternall good. But there is besides this, a more peculiar notation of the phrase, as to behod the face, signifies to wait, attend as a servant, Psal. 123. 2. as a Minister to be ready at hand, to doe whatsoever is commanded. Thus in Elias Levita, speaking of the word Mitateron, he is, saith he, [...] princeps facierum, Prince of faces, that is, Angelus qui semper videt faciem regis excelsi, &c. an Angel which always beholds the face of the high King, &c. that is, of God. And both these put together make up the full sense of the words, which yet farther note a more eminent sort of Angels.

b Note: [...] V. 19. Shall aske] It is somewhat uncertain what is the meaning of [...] here. For that it is not in the Active, which is ordinarily used for asking (see c. 21. 22.) is clear, and if it be rendred in a Passive sense, then it will be whatsoever they shall be required to, and referre to the one or two, that are taken v. 16. that is, required to goe along with the admonisher; which being here part of Christs institution, it may conse­quently be said of it, as a promise from Christ, [...] &c. it shall be unto them from my father, that is, my father shall give authority to that, which they being thus called, or required, [...] shall agree on. The reason of which is given v. 20. For where two or three are thus assembled in my name, ac­cording to my appointment, there am I in the midst of them. This hath that degree of appearance of truth, that I thought fit here to mention it, but not so much certainty, as to put it in the margent, or to im­pose it as the primary sense in the Paraphrase.

c Note: [...] V. 23. Servants] The servants here, that the King or Lord is supposed to call to account, seem to be those, which are intrusted by him to negotiate for him, such as are mentioned, c. 25. 14. and Lu. 19. 13. And pro­portionably his reckoning with them here, v. 24. is all one with that, [...] Mat. 25. 19. and the same phrase [...] is used in both places, which in S. Luke (who calls him a King also, as he is here) c. 19. 5. is express'd by commanding his servants to be called, that he might know how much every one had gained by trading, that is, what every man had gotten, and had ready, to bring him in, above the money which he received. That is there set down to be a very strange encrease, one pound had been improved into ten, v. 16. another into five pounds, v. 18. and in S. Matthew, five are encreased into five more, two into two more. And so in both Evangelists some such encrease is brought in by every one, but only by him that had laid it up in a napkin, and been perfectly idle, done nothing with it. Agreeably to this it here followes, that one of these servants, when he comes to be reckon'd with is found upon account, to be endebted to his Lord ten thousand talents, which at the rate of 750 ounces of silver to a talent and of five shillings an ounce, arises to one thousand eight hundred seventy five thousand pounds, a vast sum of money. And that being required, he was no way able to make payment, and so was adjudg'd by his Lord (as such debtors are wont) to be sold, &c. upon this his petition to his Lord is, that he will bear with him a while, and he will repay him all, that upon account was due unto him, all the ten thousand talents, And thereupon his Lord mooved with pity towards him not only [...], released him from that sentence of selling and imprisoning, before decreed against him, but also remitted him [...], the whole debt the ten thousand talents, for which he was cast into prison. 'Tis true indeed that the word [...] here used, and rendred debt, doth also signifie usury, or interest, and so might be thought to signifie here not the whole debt, but only the interest, that would be [Page 93] due for the forbearance of it for the space that he now desired. To this also the words of the servant's request seem to incline, which were only these that he would have patience, that is grant him some time, promising if he would, to pay him the whole summe, and not de­siring the forgivenesse, or remission of that. But al­though [...] sometimes signifies use, yet it signifies a loane or debt also, and so it is express'd to doe here, v. 30. 32. 34. and the Arabick reads Colla mah alaihi, all that was upon him, all that he was lyable to, or responsible for, now that was plainly not only all the interest that his desired forbearance would arise to, but even the principal it self. For though the servant doth not beg the absolute remission of that, but uses the ordinary forme of insolvent debtors, which desire pati­ence, or release from prison, and labour to encline the Creditor to that, by fair promises, that he shall lose nothing by them, yet Gods mercy express'd by this of the Lords, and the example set to us, in the former passage, v. 22. of plenary and absolute forgivenesse of what is already suffered (and not only of what may follow) will certainly extend it to the whole summe, and not suffer it to be restrained to no more then the Creditors request; the interest for forbearance. And so the other part of the Parable, his dealing with his fellow-servant doth demonstrate also, for there that which he would not forgive, was (in all reason) an­swerable to that, which the Lord had forgiven him, (differing only in the quantity of it, so few denarii on eight parts of an ounce, to so many Talents, and an­swerable to that is the brothers trelpasse against me in proportion to thy sins against God) and that is there called [...] (in a word which is not capable of that ambiguity) the debt, v. 30. not the interest, and [...], all that debt, and therefore this is most reasonably to be pitch'd on as the meaning of the place, and the Conclusion from thence, this plain truth, that Gods pardons here in this life are not to us Ab­solute, while we become uncharitable to our brethren, but, according to the petition in our Lords Prayer, answerable to our dealings with others, and so condi­tional, and are no longer likely to be continued to us, then we perform that condition.

d Note: [...] V. 28. Took him by the throat] The word [...] is not only to choak or throttle, but also, according to the use of the Hebrew [...] (which sometimes is rendred [...], 1 Sam. 16. 14. sometimes [...]) signifies to pluck, to exagita [...]e, to trouble, to hale, to shake, to terrifie, and so it may here signifie.

e Note: [...] V. 34. Tormentors] [...] saith Hesychius, it not only signifies one that explores, and examines, and puts upon the rack (in which notion it cannot be taken here) but also a keeper of a common gaol, and so it must do here, the usage in this verse being proportionable, and parallel to that, which this man had dealt to his fellow-servant, v. 30. which was casting him into prison, untill he should pay the debt, which argues the [...] here, to whom he is de­livered, to be the keeper of that prison and no more, there being no use of the rack, or torment in this bu­sinesse.

CHAP. XIX.

1. AND it came to passe that [when Jesus had finished these sayings,] he de­parted from Galilee, and came into the coasts of Judea beyond Jordan.

Paraphrase 1. when all those occasions were over, on which he spake those things,

2. And great multitudes followed him, and he healed them [there.]

Paraphrase 2. no lesse in Judea now, then before in Galilee.

3. The Pharisees also came unto him, tempting him, and saying, Is it lawfull for a man to put away his wife for every cause?

4. And he answered and said unto them, [Have ye not read, that he which made them at the beginning, made them male and female?

5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh.]

Paraphrase 4, 5. Ye cannot but re­member the strict union, and conjunction betwixt man & wife which was appointed by God in the creation, Gen. 1. 27. where as soon as the man and woman were created, We finde this conclusion made by Adam, (or rather the historian) Gen. 2. 24. that the man was to forsake all and cleave to his wife, and continue with her as inseparably as with another part of the same flesh, (see note on Lu. 16. b.)

6. Wherefore they are no more twain, but one flesh. What therefore God hath joyned together, let no man put a sunder.

Paraphrase 6. And therefore thus are they to be thought of, as two by God united into one, and then sure that which hath been thus instituted by God, must not by man be altered, it ought still to continue among you, as it was first instituted, 'tis utterly unlawfull (unlesse in case of falsenesse to the husbands bed Mat. 5. 32.) to put the wife away.

7. They say unto him, Why did Moses then command to give a writing of di­vorcement, and to put her away?]

Paraphrase 7. To this the Pharisees objected, saying, What ac­count then is to be given of that precept in the Law, wherein Moses appointed the husband (in some cases mentioned by him Deut. 24. 1.) to give a bill of divorce unto the wife, in this manner permitting him to put her away?

8. He saith unto them, [Moses, because of the hardnesse of your hearts suffered you to put away your wives, but from the beginning it was not so.]

Paraphrase 8. God in the Mosaical oeconomy, knowing you Jews to be so imperswasible and obstinately bent to your own lusts and rages, that in case you were obliged to live with hated wives, and not permitted divorces, it would probably cause in you some greater sin, for the preventing hereof allow'd a dispensation in his point, tolerated divorces, and took so much pity and care of the oppressed hated wife, as to provide this kind of releef for her, commanding to give a bill of divorce thereby as by an act of manumission to restore her liberty to her, with all decently to send her out of the family and in some sort endow her: But this you see (v. 4, 5.) was very distant from the appointment of God in the first institution of marriage.

9. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery, and who so marrieth her that is put away, doth commit adultery.]

Paraphrase 9. And accordingly I now define that whosoever shall use that liberty so frequent among you, to put away his wife, for any lesser cause then that of fornication, and then thinke it free for him to marry again, that man by marrying another, whilst his wife is alive, (from the obligation to whom he is not, nor can be freed) is consequently guilty of adultery, and so likewise he that marrieth her that is divorced, taketh another mans wife, which is adultery also.

10. His disciples say unto him, If the case of the man be so with his wife, [it is not good to marry.]

Paraphrase 10. Hereupon his own disciples began▪ to object, that if marriage brought such an inseparable conjunction with it, then sure the inconveniencies and hazards of marriage above the advantages and conveniencies of it would be so great, that it were more prudent not to marry at all, then to be subject to such possible inconveniencies.

[Page 94] 11. But he said unto them, All men cannot receive this saying, save they to whom it is given.]

Paraphrase 11. To this objection he gave this answer, that all men are not capable of that prudentiall ap horisme [that a single life is more profitable and fit for their turn, then marriage] but those only, whom God hath some way more then ordinarily fitted for it, by some speciall gift.

12. For there are some note a Eunuchs, which were so born from their mothers wombe: and there are some Eunuchs, which were made Eunuchs of men: and there be Eunuches which have made themselves Eunuches for the Kingdome of heavens sake. He that is able to receive it, let him receive it.]

Paraphrase 12. For some live unmar­ried, as being naturally ena­bled to doe so chastly, and without great difficulty, some, as being by men disabled (of which sort there were very many among the heathens, ordinarily called Eunuches) some out of firmnesse of resolution have gotten that mastery over themselves, that they can live chastly in a single life, and do so on purpose, that they may have fuller vacancy to set themselves apart for the duties of Christianity. Now he that finds this agreeable to his condition, and can thus conquer and subdue himselfe, he may doe accordingly, if he please, and shall do well, and wisely in so doing.

13. Then were there brought unto him little children, [that he should put his hands on them, and pray: and the Disciples rebuked them.]

Paraphrase 13. that by imposition of hands he would bestow his benediction upon them. And his disciples would have chid them away.

14. But Jesus said, Suffer little children and forbid them not to come unto me: for [of such is the kingdome of heaven.

Paraphrase 14. their meeknesse, humi­lity and docility, are the tem­per, which of all others is most like that which is required of disciples of Christ.

15 And he laid his hands on them,] and departed thence.

Paraphrase 15. And using that ceremo­ny of imposition of hands, frequent among the Jews in all kind of benedictions, he bestowed his blessing upon them.

16. And behold, one came and said unto him, Good master, [what good thing shall I doe that I may have eternall life?]

Paraphrase 16. what is the condition required of me to make me capable of Eternall blisse?

17. And he saith unto him, [Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandements.]

Paraphrase 17. thy calling me good, without conceiving me to be God is not right. But for thy question of the way to eternall blisse, this is soon answered, 'tis by obedience to Gods com­mandements.

18. He saith unto him, Which? [Jesus said] Thou shalt doe no murther, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witnesse.]

Paraphrase 18. Jesus said, those great precepts given by God to Moses, containing the heads of all duties both toward God and man, particularly those six of the second sort, containing the duty toward man.

19. Honour thy Father and thy mother, and, [Thou shalt love thy neighbour as thy self.]

Paraphrase 19. Thou shalt not design advantage to thy self by ano­ther mans losse, or desire any thing that is his, but consider his good, as well as thine own, which is the summe of the last commandement.

20. The young man saith, [All these things have I kept from my youth up: What lack I yet?

Paraphrase 20. All these parts of duty I have sincerely observed all my life, what more is required of me?

21. Jesus said unto him, [If thou wit be note b perfect, go and fell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and fol­low me.]

Paraphrase 21. If thou wilt ascend to that higher pitch, to which I come to raise men, if thou wilt be a Christian, then must thou, upon contemplation of the reward that is laid up in heaven for all that sincerely obey me, be contented to part with all the wealth of the world, whensoever that is required of thee, either directly (as now I command thee to sell and give to the poor all that thou hast, and so to follow me, as all my disciples have done, though they had not so much to part with, as thou hast) or by consequence when thou canst not obey any particular precept without danger of being undone by it.

22. But when the young man heard that saying, he went away sorrowfull: for he had great possessions.]

Paraphrase 22. When the young man heard Christ say this, he was much greived, because he had a very great estate, and therefore seeing he could not be a Christian at any cheaper rate, he forsook, or departed from Christ, would not pay so dear for that perfection.

23. Then said Jesus to his disciples: Verily I say unto you that [a rich man shall hardly enter into the kingdome of heaven.]

Paraphrase 23. It is very difficult for a wealthy man to undertake that condition, required of all by me, that will be Christians, and come to blisse now under the Gospel.

24. And again I say unto you, [It is easier for a note c camel to goe through the eye of a needle, then for a rich man to enter into the Kingdome of God.]

Paraphrase 24. The rich man setteth his heart upon his riches, and trusting in them, Mar. 10. 24. must part with as much of his humour, before he can be capable of being a Christian, of perfor­ming the condition by me required to attain blisse, as that beast, Camel or Elephant &c. which is of the greatest bulk, must part with, to be qualified to passe through the straightest place.

25. When his disciples heard it, they were exceedingly amazed, saying, [Who then can be saved?]

Paraphrase 25. If the way prescribed by thee to blisse be as straight as a needles eye, who then can undertake it? who can come to blisse upon such termes as these? who is there that according to this rule is qualified for salvation?

26. But Jesus [beheld them, and said unto them, With men this is impossible, but with God all things are possible.]

Paraphrase 26. look'd upon them (as exāples of the practicablenesse of this doctrine, of forsaking, parting with all to follow him) and tells them, to encourage them, that, it seems, those things which are in themselves so hard, and so unreasonable for meer men to doe, are yet very possible for God; and so this of con­temning the world, working such a change on a worldly mans heart, that he shall liberally bestow his wealth, and not place any confidence in it, is a work, that God doth ordinarily work in mens hearts, and enables them to doe with ease.

27. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee, what shall we have therefore?

28. And Jesus said unto them, Verily I say unto you, [that ye which have followed me, in the note d regeneration, when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.]

Paraphrase 28. ye that are now my disciples, and have by recei­ving the faith and baptisme left all to follow me, shall, assoon as I come to my king­dome, be highly honoured and rewarded by me, or, You that have received me and followed me, and persevered constant to me, continued with me in my temptation, Lu. 22. 28. shall in the new age, or state, (taking its beginning from the resurrection, and ascension of Christ) have a power in the Church instated on you, as my successors, somewhat proportionable to that of the severall Rulers of the Tribes among the Jewes, (a token of which are the keyes, after given to them, and promised, as here, c. 16. 19.) The power which my father hath given me on earth, shall at my departure be instated upon you, Lu. 22. 29.

[Page 95] 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive an note e hundred fold,] and shall inherit everlasting life.

Paraphrase 29. And whosoever shall for my sake part with any of the advantages and possessions of this life, whatsoever it is, he shall be so farre from being a loser by it, that he shall in this very life be by that means abun­dantly more richly provided for; in the same proportion, that he which in the harvest hath the most plentifull returns to his seed and pains-taking. (c. 13. 8.)

30. But many that are first shall be last, and the last shall be first.]

Paraphrase 30. But though you have advantage of other men in being thus early in Discipleship, yet 'tis very possible that some that come after you in time (as Paul) may labour as fervently, deserve as much, and consequently be as richly rewarded as you. (upon which followes the parable of c. 20. 1.)

Annotations on Chap. XIX.

a Note: [...] V. 12. Eunuches] The word [...] and [...] have a vulgar ordinary signification, which is known by the English use of the word Eunuch, that is, in the expressions of the Grammarians, [...], &c. And accordingly three sorts of them are ordinarily set down, 1. [...] castrati; [...], 2. [...], and 3. [...] and [...], But here the Context which sets it in opposition to marrying, makes it clear, that Eunuchisme is taken for the chastity of a single life, howsoever acquired, whether 1. by naturall temper, or 2. by some outward acci­dentall weakning, or debilitating of nature, as was frequent among the Gentiles, in order to some offices and services, to which men, that were thereby secured from desires, were designed; Such, if it were done by themselves, are called by the Apostles Canons, [...] self-murtherers, [...], enemies of Gods workmanship, Can. 22, 23. or 3ly, by firm purpose or resolution of mind, assisted by Gods grace, in order to his service; such were the ascetae, [...], those that imposed hardships on themselves, and combated with their own desires. Thus in Phavorinus, the word being deduced according to some Grammarians from [...], to have the mind well or wisely disposed, it signifies, saith he, [...], to have nothing to doe with any thing of venery or carnality, for, saith he, the Ancients [...], call'd all things of that kind, follies; Thus we know the Scripture hath express'd any such unlawfull commission, the doing folly in Israel, and so 'tis cited out of Aristophanes, [...], to abstain from sleep and all foolish things, where yet Aristophanes hath only [...], which the Scholiast expounds by [...], saith he. But 'tis possible that the place in Aristophanes is to be read [...] in stead of [...], and then there is no question, but that [...] sleep might be a civil word for things of that nature, as in the Wise man, [...] sig­nifies.

b Note: [...] V. 21. Perfect] What is the notion of [...] perfection here, must be defined by considering what is meant by entring into the kingdome of heaven, v. 23. For it appeareth that the not undertaking the condi­tion required of the young man by Christ, to his being perfect, doth also exclude him from entring into this kingdome, or render him uncapable of it. Now that kingdome of heaven, signifying that crown of eternall life and blisse, which was this mans aime, v. 16. the entring into that kingdome is the undertaking the con­dition now required by Christ, or the attaining that blisse by performing that condition, and therefore his going away v. 22. that is, forsaking of Christ, caused by the greatnesse of his riches, is all one with the rich mans not being able to enter into that kingdome v. 23. This again appeareth by the question and answer en­suing, v. 25. where when the Disciples aske, Who then can be saved? (whatsoever they mean by that, whether, who can be a Christian? as the word rendred escaping or being saved often signifies, (see Mat. 10. h. Lu. 13. b. and Rom. 10. a.) or whether who can come to heaven?) Christs answer is, by looking upon them, &c. intimating them to be examples of this possibility, capable of this salvation, this entering into the king­dome of heaven, as having perform'd the condition re­quited to qualifie them [...]or it. From these premises it seems necessary to conclude that the perfection here spoken of is Christianity it self, (and not only an heroick eminent degree of it) and that the condition here re­quired to it is matter of command, not counsel only, and such, as he that will not ascend to, (the young man here) cannot be called or deemed a Christian, can­not attain to blisse, as 'tis now offered under the Gospel. From hence it followes not, that no man is saveable, or a Christian, but he that sells all, and gives it to the poor, and so followes Christ, for there is no command elswhere given by Christ to all men to doe so, (and this command here given to this young man, and the like, in some degree, to the Disciples, to leave their nets, that is, their whole estates, and follow him, obliges none but those to whom it was given) but only thus, that he that loves any thing more then Christ, is no Christian, that whatsoever Christ shall at any time by any explicite command, as here, or else by his provi­dence (by making it impossible to preserve my fidelity to him, or obedience to any known command of his, without parting with my wealth &c.) require of me, I must impartially perform it, though it be with the losse of my estate, or even of life it self, and if I doe not resolve, and undertake to doe so, I cannot be saved, I am no Christian. Or if having vowed it, (as every Christian doth in Baptisme, vowing there, whenso­ever the world comes in competition with Christ, to forsake the world and follow Christ) I doe not in time of tryall perform it, I forfeit the priviledges of Christi­anity, all title to blisse. And this is it that maketh it so hard a thing for the rich man, and even so impossible for him that trusteth in riches, Mar. 10. 24. (that hath reposed any confidence in them, that depends, or looks on them as his felicity) to enter this kingdome, to be, and continue Christian, to attain this perfection or this blisse; for, where his treasure is, there will his hear [...] be also.

c Note: [...] V. 24. Camel] It was an ordinary proverb among the Jewes that An Elephant cannot passe through the eye of a needle to signifie the most impossible thing. Thus in the Babyl. [...] Talmud▪ Perek Haroe Barachoth, You perhaps are one of Pombeditha (an Academy of Jewes in Babylon) where they can make an Elephant passe through a needles eye; signifying them a vain-glorious people, that would boast of doing impossibilities, and in Gemara [...] there is no Elephant that enters by the hole of a needle. This proverb Christ was willing to change from the Ele­phant, which was a beast that few had seen, to a Ca­mell, which was very ordinary in Syria, and whose bunch on his back is apt to hinder his passage through any narrow entrance. This being thus premised, as the full account of the place, it is yet farther observable [Page 96] that Phavorinus on the word [...], saith, that 'tis not only the name of that beast, but [...], it signifies also a cable with which the mariners bind the anchors, and cites this place of the Gospel, as belonging to that signification of the word; & so Theophyl. that 'tis [...], a cable with which Mariners use to [...]ast their Anchors. Were the word to be found in that sense in other Authors, it would be an ingenious conjecture, but this word for a cable, (from which the English probably comes with a light change of [m] into [b]) is by Suidas, and the Scholiast of A­ristophanes written with [l] [...], and so in Hesychi­us (from whom Phavorinus ordinarily borrowes) for so sure should it be read [...] (which is now [...], And so this being the only place cited by Phavorinus, (and from him or with him observed by o­thers) 'tis more possible, that it was but a conjecture of that Grammarian, and so of no more authority then such; And therefore the proverbial speech among the Hebrews foremention'd (the using of which was not extraordinary with Christ, see Note on c. 10. i.) to him probably unknown, but to us made clear by their wri­tings, may remove all that difficulty, the not discerning of which put him upon that bolder interpretation. Mean while the application of that Proverb to the rich mans turning Christian, or entring blisse, is no farther to be extended, then to signifie the greatnesse of the distance, and so of the change or passage from one of these states to the other, the rich mans trusts, and joyes, and confi­dences being so contrary to the Christians, and so per­fectly irreconcileable with them. This is so farre af­firm'd by Plato 5. de Leg. [...], 'tis impossible to be ex­ceeding good, and exceeding rich, that Celsus, the heathen enemy of Christ and Christians, saith, that this speech of Christs was but a corrupting of that speech of Platos, See Orig. cont. Cels. l. 6. p. 294.

d Note: [...] V. 28. Regeneration] The word [...] signi­fies properly a new or second state, [...], say the Grammarians. 'Tis used among the Pythagoreans for the return of the soul, [...], when that soul which was once in him, that is dead, comes back to life again in another body. In sacred Writers 'tis used agreeably for the resurrecti­on, whether that of the future being of body and soul, or that which Christ is pleased to make preparative to it, the spiritual proselytisme, express'd by that phrase, Tit. 3. 5. the change and renovation of the soul and affecti­ons in this life, and as a token and signe of that work of Christs, it is used for Baptisme, that being born of water and the Holy Ghost, Joh. 3. And so hath Phavorinus observed, [...], 'tis set to signifie Holy baptisme, (see Note on Mat. 3. a. and Joh. 3. a.) Farther yet, and by the same Analogie, it may signifie that second or new state, that [...], in Isaiah, that age to come, that is, the state of the Church under Christ, or his spiritual kingdome, beginning at the Resurrection of Christ, and this, either in respect of the beginning of it, Christs Resurrection, which is fitly styled [...] the new birth of Christ, or else in regard that all other things (that is, the generall disposall of all things in the Church) are become new, 2 Cor. 5. 27. the Gentiles received into the Church, the Jewish Priest­hood, and ceremonies abolished, &c. If this last sense be here made use of, then it will be most agreeable to the ordinary punctation of our printed Copies which set a comma after [...], ye that have followed me, and another again after [...], in the re­generation, severing the latter from the former, and joyn­ing it so with [...] ye shall also sit, &c. that what is betwixt [...] &c. when the son of man shall sit on the throne of his glory, shall be as in a Pa­renthesis, to explicate what is meant by that time, and what that in the regeneration signifies, viz. when Christ shall be gone to heaven, and all power in the Church solemnly enstated on him. At which time they shall be placed in authority next unto him, as the four and twen­ty Elders, Rev. 4. 4. are next to him that sits, in the midst, upon the throne. And thus that which is in these words here proposed to Peter and the rest of the Disci­ples, by way of reward for following him, will be exact­ly proportionable to that other promise in the same kind made to them in the person of S. Peter, c. 16. 19. For the giving the keyes there, was the enstating on them a power in the Church, to which they were to succeed, un­der and after him, upon his Ascension, which very thing is clearly express'd by sitting on seats, and judging the twelve tribes; The expression being taken from the [...], or chief of the tribes among the Jewes, who had a dignity inferior, but (in that circuit) next to the Regall, to which Christ was by his Ascension enthro­ned. What this dignity and power was to be, is discer­nible both by that place of the donation of the keyes, and more particularly by that, which c. 20. is added upon this very occasion; There the sons of Zebedee, or their Mother, in their behalf, having on this present pro­mise of Christ, built an expectation of some earthly greatnesse, particularly of that (so familiar among them) of the [...], the chief of the tribes, thereup­on they petition, that they in the dispensing of these dignities among the Twelve, might have the [...] (as Judah and Joseph among the Jews) the praeemi­nence above the rest of the Twelve, whereupon Christ disabuses her, and shewes them that they were no kind of secular advantages (or such as would be very de­sirable to them) which were likely to come in to them by this meanes (see Power of keyes c. 5. §. 13. &c.) By which answer of Christ to the Disciples, reflecting on the dignity and office of Judge here mention'd, it is in some degree evident, (what S. Augustine affirmeth) that the judicature here spoken of, is that in the Church of Christ; Yet because it is by S. Paul also affirmed of the Saints, that they shall judge the world, 1 Cor. 6. 2. and because in S. Luke c. 22. 29. there is joyned herewith the eating and drinking at his table in his kingdome, and because Mar. 10. 30. (which is parallel to this,) beside the reward in this time (this world) there is mention of the world to come also, and ever­lasting life, therefore it will be most safe to interpret this judging here, of the Apostles power in the Church of Christ, yet so as may not exclude that future digni­ty also.

e Note: [...] V. 29. Hundred-fold] There is a saying in the Al­coran very agreeable to this, Quiopes suas erogant in via Dei similes sunt grano, quod septem spicas germi­navit, They that lay out their riches in the way of God, are like a grain of corn which hath shot out seven stalks. Now supposing every of those stalks or eares to have ten corns in it, that will be the seventy-fold spoken of, Mat. 13. But supposing fourteen or fifteen in each, (as in the most fruitful places and yeares it is) then it amounts to an hundred-fold, and so the hundred-fold, being the proportion of the most fruitfull messuage, is here set down as the harvest of the Christi­an (that suffers or gives for Christs sake) and that in this life.

CHAP. XX.

1. FOR the kingdome of heaven is like unto a man that is an housholder, which went outat day break, [...] early in the morning to hire labourers into his vine­yard.]

Paraphrase 1. If you doe not perfect­ly understand what was last said, (of the last shall be first, &c.) then a resemblance of it (and in that of all Gods dealing with men in the Church) you may have in a man of an estate, managing it himself, by the manner of his dealing with his hired labourers; First he went out as soon as it was light (answerable to Christs calling and sending the twelve at the beginning of mens receiving the faith c. 9. 38. and c. 10. 1.) into the market place, where day-labourers were wont to stand, expecting imployment, to hire labourers for his vineyard.

2. And when he had agreed with the labourers for a peny] a day, he sent them into his vineyard.

Paraphrase 2. And having agreed with a certain number for a set determinate wages of seven pence half-peny,

3. And he went out [about the third hour;] andor, found, for the Gr. & Lat MS. reads [...] saw others standing idle in the market-place.

Paraphrase 3. about nine of the clock in the morning.

4. And said unto them, Go ye also into the vineyard, and [whatsoever is right I will give you.] And they went their way.

Paraphrase 4. I will not bind my self to give you the wages of a whole day for this part of it, but according as you shall, for the time you are in, behave your selves in the vineyard, you shall be re­warded.

5. Again he went out [about the sixt and ninth hour,] and did likewise.

Paraphrase 5. about twelve at noon, and about three in the afternoon.

6. And about the eleventh hour he went out and found others standing idle] and saith unto them, Why stand ye here all the day idle?

Paraphrase 6. And about five in the evening he went out again, and found others looking for work, willing to be employed, but not entertain'd by any,

7.See v. 4. They say uuto him, Because no man hath hired us. He saith unto them, Goe ye also into the vineyard, and [whatsoever is right that shall ye receive.]

8. So when even was come the Lord of the vineyard saith unto hisbayliffe, or him that had the o­versight, [...] Steward, call the labourers and give them their hire, [beginning from the last unto the first.]

Paraphrase 8. beginning first with those that came in latest, and so ascending to them that came in first.

9. And when they came that were hired about the eleventh hour, they received every man a peny.]

Paraphrase 9. And when they came to be paid that had entred last upon their work, he gave them a whole dayes hire, upon their good discharge of that one hour in the vineyard.

10. But when the first came, they supposed that they should have received more, and they likewise received every man a peny.]

Paraphrase 10. But when they came which were hired first, and wrought from the morning all day, they thought that they should have more then they which had been lesse time in the vineyard, but they were mistaken in their expectation, had no more then the sum for which they were hired.

11. And when they had received it, they murmured against theMaster of the house, [...] good man of the house,

12. Saying, These last have note a wrought but one hour, and thou [hast made them equal unto us, which have born the burthen and heat of the day.]

Paraphrase 12. hast given them as much wages as we, which have laboured all day long.

13. But he answered one of them, and said, Friend, I doe thee no wrong, didst thou not agree with me for a peny?

14. Take that thine is, and go thy way, I will give unto this last even as unto thee,]

Paraphrase 14. Be thou content with that which comes to thy share, according to agreement, this man that came last to work (it being not his fault that he came not sooner, but his not being sooner call'd v. 7. and he having laboured honestly and cheerfully ever since he came) shall by me, who accept the will for the deed, be rewarded with the same reward that thou hast.

15. Is it not lawful for me to doe what I will with mine own? Is thine eye evill because I am note b good?]

Paraphrase 15. And sure thou hast no reason to complain. What reason is there that my bounty to others should be matter of envy and discontent to thee? or that thou should'st be the judge, how I am to deal with thy brother? Many reasons there may be which thou knowest not, why they that came in last to the vineyard, if they were not sooner called, or not so powerfully as others, should be rewarded as liberally as they that have longer la­boured; for a few acts of the will, if they be more intense and heroical, may in equitable estimation countervalue the work of a far longer time, as the theeves confessing Christ, when he was on the Crosse, when his Apostles had forsaken him, and so Paul called last, was in labour more abundant, and so ranked with the first, and so many that came in to Christ in the cool of the day, when persecution was over, might yet be as cordially intense and affectionate in his service, as they that suffered for him, and so some that come to repentance more aged then others, and those that at Christs preaching came in to Christianity, compared with those that had lived in the Jewish Church all their time, see note b.

16. So the last shall be first, and the first last; forthe called are many, but the choise or elect few many be note c called, but few chosen.]

Paraphrase 16. And thus that, which was said before c. 19. 30. is evident, that some that come after you in time, may prove as richly rewardable as you, For the known saying is very true, that they that have favours done them by God beyond others (as to be first called, was a special favour to the disciples, of which no reason can be given, but Gods will) doe not alwayes exceed all others in labour and Christian diligence (as the Apostle S. Paul called long after, and therefore by himself styled lesse then the least, and born out of due time, as called after Christs being gone to hea­ven, yet did labour more abundantly then all the twelve) nay some of them apostatize and fall off from Christ, as Judas did, and so of the whole nation of the Jews 'tis clear, that they were the men to whom God was first made known, and to whom Christ and the Gospel were first sent, they were first call'd to the faith, and first beleived on him, and yet few of them in comparison con­tinued faithful to him, but the Gentiles that are after called, doe especially beleive, and stick close to him, and consequently are ac­cepted of him.

17. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

18. Behold, we goe up to Jerusalem, and the son of man shall bedelivered, up [...] betrayed [unto the chief Priests and to the Scribes, and they shall condemn him to death.

Paraphrase 18. to the Sanhedrim there, who though they have not power to put any man to death, yet shall passe that sentence against him, that he is guilty of death.

[Page 98] 19. And shall deliver him to the Gentiles to mock, and to scourge, and to cruci­fie him,] and the third day he shall rise again.

Paraphrase 19. And shall presse the Roman Judge to put him to death after their manner of punishing the basest malefactors,

20. Then came to him the mother of Zebedees children with her sons, worship­ping him, and desiring a certain thing of him.]

Paraphrase 20. Upon this mention of his resurrection, which they presumed to be the time of his taking all greatnesse upon him, the mother of James and John, being put upon it by them, came with them to Jesus, and falling down to him, made a petition (see Power of Keys, c. 5. §. 13.) to him.

21. And he said unto her, What wilt thou? she saith unto him [Grant that these my two sons may sit the one on thy right hand, and the other on the left, in thy kingdome.

Paraphrase 21. Of that dignity which thou hast promised thy disci­ples, c. 19. 28. proportiona­ble to that of being heads among the tribes of the Jewes, grant that my two sons, James and John, may have the first places, as Joseph and Judah had among them.

22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptisme that I am bap­tized with?] They say unto him, we are able.

Paraphrase 22. Then Jesus told the two disciples, they begg'd they knew not what, all the dignity, saith he, that is to be had by being nearer to me then others, is that of suffering inwardly and outwardly, can you prepare your selves for that?

23. And he saith unto them, [Ye shall drink indeed of my cup▪ and be baptized with the baptisme that I am baptized with; But to sit on my right hand, and on my left, is not mine to give,save to those for whom, [...] but it shall be given to them, for whom it is prepared of my father.]

Paraphrase 23. 'Tis true indeed, the sufferings that befall me shall befall you also, afflictions, and persecutions, wherein you may rejoyce that you are made partakers with me, But for any priviledge of honour or dignity above others, they to whom my Father hath designed, shall have it, and I shall not goe about to change his designation, or assign it to any others, upon any absolute unconditionate will or favour of mine, to gratifie you, or satisfie your importunity, but dispose of it according to those rules, and conditions and qualification, which my father hath set down, and I from him have revea­led to you;

24. And when the ten heard it, they were moved with indignation against the two brethren.

25. But Jesus called [them unto him, and said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great, exercise authority up­on them.]

Paraphrase 25. those that were dis­pleased with the ambition of the other two, and said to them, 'Tis true that the rulers or kings of the nations are served and benefited by their subjects, receive secular advantages by their pre­minences (see note on 1 Pet. 5. a.) and the Emperours in like manner are over those Kings.

26. But it shall not be so among you: but whosoever will be great among you, let him be your minister.]

Paraphrase 26. But Prelacy and pre­eminence among you must bring along with it offices of burthen and humility, and not be after the manner of Gentile Princes.

27. And whosoever will be chief among you [let him be your servant.]

Paraphrase 27. must be the servant of all the rest, (for so the governours of the Church are to be)

28. Even as the son of man came not to be ministred unto, but to minister, and to give his life a ransome for many.]

Paraphrase 28. Even as Christs king­dome here is not administred in that way, which might bring in splendour, or profit to him, but in a way of charity, serving, relieving, providing, and dying for his people, in stead of requiring such offices from them.

29. note d And as they departed from Jericho, a great multitude followed him.

30. And behold two blind men sitting by the way side, when they heard that Jesus passed by, cryed out, saying, Have mercy on us, O Lord, thou son of David.

31. And the multitude rebuked them, because they should hold their peace; but they cried the more, saying, Have mercy on us, O Lord, thou son of David.

32. And Jesus stood still and called them, and said, What will ye that I shall doe unto you?

33. They say unto him, Lord, that our eyes may be opened:

34. So Jesus had compassion on them, and touched their eyes, and immediately their eyes received sight, and they followed him.

Annotations on S. MATTHEW, Chap. XX.

a Note: [...] V. 12. Wrought] The word [...] in the New Te­stament, when 'tis joyned with words that denote time, is to be rendred, to stay, or to spend. So Acts 5. 34. [...], to stay a little while. So Acts 15. 33. [...], to stay time, and [...], some time, c. 18. 23. So Acts 18. 21. [...] to stay or spend the feast, Acts 20. 3. [...], to stay three months. And so here it may possibly note the space of their being and labouring in the Vineyard; though it is not improbable that the right reading might be [...], laboured, which is very little distant from it. If it be not, yet most probably the word [...] must be taken in that sence of [...], as visibly it is Ruth 2. 19. [...]; where hast thou laboured, and [...] where she had laboured, and [...] with whom I laboured, where still the Hebrew hath [...] la­bouring.

b Note: [...] V. 15. Good] The word [...] good hath a peculi­ar notion in this, and some other places, and signifies bounty or liberality, as when works of Mercy are call'd [...] good works, Acts 9. 36. [...] doing good, Mat. 12. 12. [...] good fruits, Jam. 3. 17. and ordinarily in the Church-writers [...], working good. Thus [...] to work good, Gal. 6. 9. and [...], every good work, 2 Cor. 9. 8. appear by the Context to belong to works of mer­cy. Thus Rom. 5. 7. where the good man is so parti­cularly distinguished from the righteous man, and Tit. 2. 6. where the elder women are commanded to be [...] good, that is, merciful or kind to those of their fami­ly. Thus when Hesychius mentions the word [...] (which is, as hath been said, the Hebrew [...], or Syri­ack [...], with the Greek termination, which signifies bountiful or merciful) he explains it by [...], making these three words to have the same significa­tion: and so doth the Targum render the Hebrew [...] [Page 99] by [...] sometimes, that is, good. And so in this place the Master is said to be good, because he gave to him that had been in the vineyard but an hour, as much as was the wages of the whole day: This, though it were not matter of injury to them that had labour'd all day, be­cause they had the full hire, for which they had con­tracted, is yet matter of murmuring there, v. 11. and indeed hath somewhat of difficulty in it, how to recon­cile it with Gods rewarding every man according to his works, or actions, (which is everywhere said of God) and his giving a more liberal harvest to him that sow­eth plentifully, then to any that soweth lesse plentifully, 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jewes, and therefore if any part of it were here unmention'd by Christ, and briefly referr'd to by him, the sure way will be to supply it by the Authors among them, by whom 'tis fully set down. Now this is done by Gemara Hierosol. Cod. Berachoth. Of a King and labourers hired by him, and one of them paid for a little time the whole dayes hire, whereupon the rest of them grieve and murmure, and say, We have laboured all day, and this man [...], &c. hath not la­boured above two houres of the day, and, say they, [...] he hath received his hire in peace, that is, the full hire of a day for that small time; To these the Kings answer there is, He in that two houres hath laboured as much as you have done all the day. Here it is evident, the account of the businesse is laid up­on the superabundant diligence and earnestnesse of those that came late in, which God (though not tyed by con­tract, as with the other, but only by promise of giving them what shall be mee [...], v. 47. that is, dealing equi­tably with them) thinks fit to reward, through his mer­cifull interpretation and acceptance of it, as richly, as the whole dayes labour of the others. And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and li­berality of the Lord, v. 15. and not upon their supera­bundant diligence, for the time that they were in the Vineyard, yet is this other reason to be supposed here also, being not by this excluded, any more then Gods rewarding according to works is excluded by his being merciful (when indeed David makes a close connexion between them, Ps. 62. 12. Thou Lord art merciful, for thou rewardest every man according to his workes) and 'tis possible it might also be mentioned by Christ, though for brevity it be not here set down. And indeed this form of answer (here used by Christ, and set down) by way of [...], to repell and poze the disputer (Is it not lawful, &c. Is thy eye evil, &c.) is very fit to have been prooemial to this other of the equitablenesse of the payment, in like manner, as Rom. 9. 20, 21. is prepara­tory to the fuller and more satisfactory answer v. 22. However this is clear, that in Christs application of the Parable to his designed businesse, this is more then in­timated. For the whole parable being briefly applied in these words, [...], &c. So the first shall be the last, and the last the first; the reason is distinctly annexed, For, or because many are the called, but few the chosen, Many of the called (that is, those that were hired, and admitted into the vineyard) are not the chosen, that is, are not thought fit to be rewarded at all by Christ, which à majori concludes, that some that came in later deserved as well as they that were first called in in the morning, which cannot be, but (as saith S. Paul of himself) by their labouring more abundantly for the time, then they had done which were longer there.

c Note: [...] V. 16. Called] What the word [...] signifies here, and how it differs from [...] is worth examining at large now once for all, which therefore I shall set a­bout; The word [...] and [...] in the New Testa­ment, are proportionable one to the other, and will mu­tually help to the understanding one the other. If we look on them in the Apocrypha, as we meet with them both in one place of the third book of the Maccabees; it will prove a useful rise; There [...] signifies guests invited to a feast, [...] (as in humane Authors, [...], Heraclitus [...]. to which is opposed [...] in Homer, and invocati in Plautus) and [...] the office of inviting and entertaining them; and Judith 12. 11. a banquet or invitation. So [...], is he that was to invite and entertain ( [...] in­vitator in the Glosse and [...], see Noted.) In the Greek translation of the Canonical books of the Old Testament the word hath another notion; as when those that were pitch'd on as special men by Adonijah to be of his party, are call'd [...], 1 Kin. 1. 49. and v. 41. the called of Adonijah, not because they had been invited by him to a feast, but such as were call'd by his name, that is, such as adhered to him. For so they that Absalom had pick'd out in the same manner to be his confidents are call'd [...], two hun­dred call'd men, 2 Sam. 15. 11. So that hitherto [...] signifies those that are pitch'd on either to receive speci­all favours, or over and above to be employed in special trusts, and the latter the special meaning of the word. So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius, where we find [...] sub­joyned to [...] approved officers, where probably it must signifie special pick'd Artificers. Besides this notation of the Greek from the Hebrew for calling, there is another for celebrare to celebrate, and so the words [...] and [...] signifie celebrem, as well as vocatum, and is rendred [...] illustrious, famous, sometimes, and [...] called, when it signifies [...] famous. Thus in the book of Exodus (c. 12. 16.) and in Levit. often, we find this phrase [...], call'd holy, where the Hebrew read [...], where yet we have no more reason to reprehend the Greek for either soloecisme, or mistranslation, then in the [...] for sure mercies, which yet is transcribed by S. Luke, who was skilful enough in that language, Acts 13. 34. The Greek, I conceive, is to have a sense assigned fit and proper for both the words and intenti­on of the original, and it will be this, that such a day, the seventh or the like, shall be the called, or the solemn ho­ly, holy signifying one set apart to a separate use, the ser­vice and worship of God, and [...] the solemn or called, a special celebrity, a known day, favoured by God with that privilege above others, and both together a solemn holy, or a holy solemnity, not, I conceive, as our ordinary English reads (and the sense, though not the words, beares well enough) an holy convocation, as if the [...] referred peculiarly to the calling or assembling the people together, but as it notes a special honouring and picking out of a day, and preferring it before others, A solemn, separate, festival day. So saith Phavorinus [...] (not, as the Copy hath it,) [...], it signifieth the best and principal day, and is the same that an holy day. And just agreeable to this notion of [...] for called, or renouned, or picked out (set apart in some speciall degree, allowed some privilege, which others were not vouchsafed,) is the notation of [...] in the Septua­gint, either as applied to a day, Numb. 28. 18. [...], just as before [...], or as to persons, Numb. 1. 16. [...], which we render the renouned of the congregation (as in Hesychius [...]) where yet the Hebrew hath (from the same root, that before) [...] the called, and is Numb. 26. 9. rendred [...], Senatours of the councel, or Patres conscripti, as it were. Thus farre will the Old Testament lead us into the sense of this word, and by the concent which is between the Translators of that, and the Writers of the New, [...] Actively taken (as it must be, when 'tis applied to God) signifies that [Page 100] peculiarity of favour now vouchsafed (unto both Jews and Gentiles, but first to the Jews, to whom Christ first came, and the Gospel was first preached) which had not before been allowed to any, a state of favour vouch­safed by Gods special providence, and grace, particu­larly that of having the way to heaven laid open to them, in the preaching of the Gospel. So Rom. 9. 11. Gods calling is set to signifie his peculiar favour contra­ry to [...], doing any thing on intuition of merit; and Rom. 11. 29. it signifies Gods favour in allowing the meanes of salvation, and place of repentance unto the Jews, and is joyned with the [...], gifts or graces of God, particularly that of special promise to them (that is, to their fathers) that they should not utterly be de­stroyed, of which two favours of God to that people for their fathers sakes (1. that they should not utterly be destroyed, 2. that the way to heaven, the knowledge of Christ should not utterly be obstructed to them, but that there should still be a possibility of returning) it is there affirmed that they are [...], absolutely immutable and irreversible, So 1 Cor. 1. 26. [...] signifies that invitation unto Christ, which, as it follows there, brought in those especially which were of the poorest spirits, not that others were not call'd, but that they did not ordinarily accept of the invitation. So Ephes. 1. 18. and 4. 4. the [...] hope of his calling is that Hope that results from the mercy of God in revealing his Son to them, or possibly in a Pas­sive sense, the Hope that was consequent to their belong­ing or retaining unto Christ, being Christians; and so when c. 4. 1. they are exhorted to walk worthy of that calling, that service, into which they were entred. So Phil. 3. 14. [...], the reward, or crown of the supernal calling of God, supposes the [...] or calling to be some service of ours, to which the reward given by God the Judge is styled [...], the reward of the calling. So [...] Thess. 1. 11. [...] is that great honour of retaining to Christ, being his followers; and that 'tis there looked on, as a special dignity, appears by the [...], which ought to be ren­dred, not vouchsafing, or counting worthy, but making worthy; for that is pertinent to dignities and privileges already enjoyed by any. So 2 Tim. 1. 9. the holy calling, is that honourable condition of being Christians, through the free mercy of God in revealing his Son to us, not upon the intuition of any merit of ours, but by his own free undeserved grace, call'd his purpose and grace in the middle of the verse. So Heb. 3. 1. [...] the heavenly calling is the retaining to Christ, which is mentioned as a high mercy of which they were [...] partakers; and lastly 2 Pet. 1. 10. where we are exhorted to make our calling and election firme, the calling is again those mercies of Gods in making us Christians, and the [...] election, either again the same (as [...] and [...] the called and the elect are the same, Revel. 17. 14. both expounded by [...] belei­vers, or faithful, which follow) because that of having Christ revealed to them, this favour vouchsafed to them, was an act of Gods free choice, without any kind of me­rit on mans part, (and so the word appears to be taken, Ephes. 1. by comparing v. 4. with v. 9. or else the purpose and mercy of Gods of rewarding beleivers eternally. And these are made firm, when that sancti­fying use is made of them, when men live proportionably to their talent given, God threatning otherwise to re­move and withdraw those mercies. By proportion with this signification of the Substantive [...] calling, we must render [...], one that hath received this mercy, and honour of reteining to Christ in any higher, or low­er quality. Thus [...] Rom. 1. 1. and 1 Cor. 1. 1, one that hath received this special singu­lar honour and mercy of Christ to be an Apostle, call'd from heaven to that office, and v. 6. [...], Chri­stians, though not Apostles, and v. 7. and 1 Cor. 1. 2. [...] though not dignified so farre as to be his Apostles, yet to be his servants or Christians; and c. 8. 21. [...], either (in proportion to 2 Tim. 1. 9.) they that are thus loved and favoured by God out of his special grace, or (according to S. Cyrill of Jerusalem his notion of [...] in his Preface to his Catechismes) they that are come in to the faith of Christ, not only bodily as Simon Magus, but in sincere purpose and resolution of mind, (see Note on Rom. 8. 28.) So 1 Cor. 1. 24. [...] the called, being oppo­sed to infidel Jews and Greeks, are servants, followers of Christ; so Jude 1. the word is used absolutely and Substantively [...], to them that are called, that is, to the Saints or Christians, sanctified by God the Father, and kept by Jesus Christ. Having gone thus farre, there are only three places behind; Two are those, in which [...] is set in opposition to [...], here, and c. 22. 14. In this place 'tis clear that [...] belongs to the notion of retaining unto Christ, entring into his ser­vice in the vineyard, and [...] to some special ex­cellence or diligence there, to which reward is conse­quent. Nay [...] may referre to the favour of being call'd before others, preferred before others in that re­spect, when others lie idle a great while, because they are not call'd, v. 7. But [...] such, as to whom God hath awarded the hire or reward, which we see was by God (who rewards every man according to his actions, or workes) awarded as plentifully to them that came in late to the vineyard, as to those that came in earlyest, and that signifies that they coming in late laboured more for the time then the other did, nay very many of those that were first call'd, viz. the Jews, came not in at all, and so were not all capable of that reward; And in both respects, 1. of them that being call'd first, were yet exceeded in diligence, and so overcome by those that came later and 2. of those, that forsook their own mercy, it is there said, that many are the called, but the chosen few, and the last shall be first, and the first last, those that had been vouchsafed earlyer mercies, greater graces for the obtaining salvation, called before others to the Gospel, nay perhaps allowed higher revelations here, are not yet found capable of higher rewards, grea­ter degrees of glory hereafter. And the reason is, be­cause (though not this of Gods vocation, which is free, yet) that other mercy, of eternal reward, is dispensed secundùm opera, according to proportion to that use that is made of that grace of vocation, that is, to every man according to his works. So in the second place, Matth. 22. 14. the called are those to whom the first graces are given of inviting, and calling to Christ, v. 3. 4. and yet farther, of bringing in to that spiritual feast, v. 10. but then those that were invited, and did not at all come in, and so were not worthy, v. 8. that is, capable of the farther grace of reward, or reception there, and he that coming in, came without the wedding garment, that due reformation and change of mind, required of him in obedience to that call, were not allowed those higher vouchsafements, but even those which they had taken from them, and they punished for the abuse of them, cast into utter darknesse, where there is crying out, &c. The last place, Apoc. 17. 14. is very remarkable, where [...], called, chosen, faithful, are set down either as all one, or else as divers degrees of Chri­stians, and [...] the last or highest. 1. [...] reteiners to Christ, or to the faith of Christ, then [...], those that had lived like such, that had not in vain received the Gospel, 3. [...] the faithful servants that con­tinued faithful unto death, performed all the trusts that God had reposed in them. By what hath been thus shortly said, may be discerned what probably is the meaning of this word in the several places in the New Testament, which here once for all was not amisse to have mentioned. Of the word [...] see Note on 1 Pet. 2. c.

[Page 101] V. 29. In this place after v. 28. there is a large ad­dition in the ancient Greek and Latine MS. thus, [...], (either miswritten for [...], or [...]) (for [...]) [...]. But doe yee seek to encrease from a little, and from the more to les­sen. But when ye enter, and are invited to supper, lie not down in the most eminent places, lest a more honoura­ble then thou come in, and he that made the invitation come and say unto thee, Get thee lower, and thou be put to shame. But if thou lie along in the inferior place, and one inferior then thou come, then he that made the invita­tion shall say to thee, Come up higher, and this shall be for thy advantage. That some such thing was spoken by Christ upon some occasion, appears by Luke 14. 8. And of this there is no other mention in this Gospel, unlesse it be here.

CHAP. XXI.

1. AND when they drew nigh unto Jerusalem, and were come to Bethphage unto the mount of olives, then sent Jesus two disciples,

2. Saying unto them, Goe into the village over against you, and straightway yee shall finde an asse tyed, and a colt with her, loose [them] and bring them unto me.

Paraphrase 2. the foale of the asse, Mar. 11. 2. and Lu. 19. 30. 1. (see c. 26. 8. and c. 27. 44.)

3. And if any man say ought unto you, ye shall say, The Lord hath need of them, and straightway he will send them.

4. All this was done, that it might be fulfilled which was spoken by the Prophet, saying,

5. Tell ye the daughter of Sion, Behold, Thy King cometh unto thee, meek, sit­ting upon an asse, and a colt the foale of an asse.]

Paraphrase 4, 5. Thus Christ roade not for any wearinesse (ha­ving gone formerly through all Palestine on foot, and this being now a small journey from mount Olivet to Jerusalem, but thereby (by using this that belonged to Judges, Speak you that ride on white asses) to signifie his approbation of those due acclamations which he knew would that day be given him, v. 8. as to the Messias, that so the prophecy Isa. 62. 11. and Zach. 9. 9. might be accomplish'd, wherein we read, That the King of the Jews, the Messias, should come riding upon an asses foale, which though it were a meek, was yet also a royall gesture or ceremony.

6. And the Disciples went, and did as Jesus commanded them.

7. And brought the Asse and the colt, and put on them their cloathes, and they [set him thereon.]

Paraphrase 7. set him upon the foale, see v. 2.

8. And a very great multitude [spread their garments in the way, others cut down branches from the trees, and strewed them in the way.

9. And the multitudes that went before, and that followed, cryed, saying, note a Ho­sanna to the son of David,Blessed in the name of the Lord be he that cometh. [...] Blessed is he that cometh in the name of the Lord, Ho­sanna in the highest.]

Paraphrase 8, 9. while they fitted the beast for him, used this cere­mony of laying garments spread in his way, a rite usuall among them at the creation of a king (2 Kings 9. 13.) o­thers used the ceremonies used at the feast of tabernacles, cutting and carrying of boughs, and crying in Hebrew, Save now, which being here done to Christ under the title of the son of David, was their proclaiming, or acknowledging him to be the Messias, which was to come (see Mat. 11. a.) and this they did in more words, saying, Blessed in the name of the Lord be he that is thus peculiarly sent by God to bring reconciliation or peace, (Lu. 19. 38.) to us sinful men, Glory be to thee in the higest heaven, for thou art the eternal God, that dwellest there.

10. And when he was come into Jerusalem, all the city was moved, saying, Who is this?

11. And the multitude said, This is Jesus the Prophet of Nazareth of Galilee.

12. And Jesus went into the Temple of God, and cast out all them that sold and bought in the Temple,money­merchants. and overthrew the note b tables of [the money-changers] and the stalls, [...] seats of them that sold Doves.

Paraphrase 12. those which returned money by exchange.

13. And said unto them, It is written, My house [shall be called the house of prayer, but ye have made it a den of note c theeves.]

Paraphrase 13. The Temple shall be set apart peculiarly to Gods service, or imployed onely as a place of prayer, but your practise hath made it farre otherwise, you have made it a kind of market place, a receptacle of cunning merchants that make gain and advantage of their brethren, by attending the festivals of the temple, and selling to them that bring not sacrifices with them.

14. And the blind and the lame came to him in the Temple, and he healed them.

15. And when the chief Priests and Scribes saw the wonderful things that he did, and the children, crying in the Temple, and saying, Hosanna to the son of Da­vid, they were sore displeased.]

Paraphrase 15. And when they of the Jewish Sanhedrim saw his miraculous cures, v. 14. and the childrens acclamations as to a King, or Messias, they were much troubled at it.

16. And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea, [Have ye never read, Out of the mouth of babes and sucklings hast thou note d per­fected praise?]

Paraphrase 16. Doe you not remem­ber that prediction, Psal. 8. 2. that, Out of the mouth of babes, &c. that is, from the testimony of such weak and feeble creatures, Christs divinity and power should be proclaimed, and great matters should come from such weak and mean beginnings?

17. And he left them, and went out of the City into Bethany, and he lodged there.

18. Now in the morning as he returned into the city, he hungred.

19. And when he saw a fig treeat some distance from the way, [...], see note on Mar. 2. 6. in the way, he came to it,See Mar. 11. 13. and found nothing thereon▪ but leaves only, and said unto it. Let no more fruit grow on thee hencefor­ward for ever. And presently the figtree withered away.

[Page 102] 20. And when the disciples saw it, they marvelled, saying,how is the fig-tree wi­thered pre­sently? [...] How soon is the fig­tree withered away?]

Paraphrase 20. And the next morn­ing, Mar. 11, 20. passing by, the disciples saw it, and wondred, saying, How wonderful is it, that the fig tree upon those words of Christ should be withered and dead all of it thus instantly?

21. Jesus answered and said unto them, Verily I say unto you, If ye have faith and doubt not,See Mat. 17. 20. ye shall not only doe this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done.

22. And all things whatsoever ye shall ask in prayer beleiving, ye shall receive.]

Paraphrase 22. But this you must set upon not in any confidence of your selves, but in all humility of prayer to God, and whatsoever ye shall thus pray for, beleiving that I according to my pro­mise will grant it to you, ye shall certainly receive from me, see Mar. 11. 24.

23. And when he was come into the Temple, the chief priests and the elders of the people came unto him, as he was teaching, and said, [By what authority doest thou these things? and who gave thee this authority?]

Paraphrase 23. Thou hast no autho­rity from the Sanhedrim to do what thou doest, from whence then hast thou it? or why dost thou teach, and do what thou doest without it?

24. And Jesus said unto them, I also will ask you one thing, which if you tell me, I in like wise will tell you by what authority I doe these things.]

Paraphrase 24. To this question Jesus thought fit to give answer by making this other question, which would retort, and stop their mouths, as it appears it did v. 27.

25. The baptisme of John whence was it? from note e heaven, or of men?] And they reasoned with themselves, saying, If we shall say, From heaven, he will say unto us, Why did ye not then beleive him?

Paraphrase 25. Had John the Baptist commission from God to doe what he did, or came he only of himself?

26. But if we shall say, Of men, [we fear the people,] for all hold John as a prophet.

Paraphrase 26. we shall be in danger to be stoned by the multitude, Luke 20. 6.

27. And they answered Jesus, and said, We cannot tell. And Jesus said unto them, [Neither tell I you by what authority I doe these things.]

Paraphrase 17. Then sure it is not needful for me to give you ac­count of my commission, or authority, when 'tis granted by you, that a man may lawfully preach, and baptize, and entertain di­sciples, as John did, without the approbation of the Sanhedrim.

28. But what think you? A certain man] had two sons, and he came to the first and said, Son, goe and work to day in my vineyard.

Paraphrase 28. But is not this a strange thing that you that undertake and pretend so much to be Gods knowing and obedient servants, should yet stand out the most obstinately of all others against his commands and messengers sent from him, when the worst and meanest of men the Publicans and the mul­titude forsake their former wayes, repent and beleive the Gospel? I will tell you a story, or parable, There was a man that

29. He answered and said, I will not, but afterward he repented and went.

30. And he came to theor, other, for the Gr. and Lat. and most of the MS. read [...] not [...] second, and said likewise, and he answered and said, I goe Sir, and went not.

31. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, that the Publicans and harlots [go into the kingdome of God before you.]

Paraphrase 31. receive the Gospel, when ye reject it.

22. For John came unto you [in the way of righteousnesse, and ye beleived him not: but the Publicans and the harlots beleived him. And ye, when ye had seen it, repented not afterward that ye might beleive it.]

Paraphrase 32. shewing you a way (preaching repentance as the only way) to rescue you and your whole nation from destruction, and ye despised his menaces, Nay when even the Publicans and viciousest people were wrought on by him, yet did not this work upon you neither.

33. Hear another parable, There was a certain housholder, which planted a vineyard, andset a mound a­bout it and hewed a wine-presse, [...] hedged it round about, and digged [a wine-presse in it, and built a tower, and let it out to husbandmen, and went into a farre countrey.]

Paraphrase 33. a hollow trough, wherein they tread grapes; and built a fair lodge for the vine-dresser to dwell in, and having furnish'd it so compleatly that no man could require any more to be done to make it tenanta­ble, he let it out to those that deal in that commodity, who for the fruit of it were to pay him a set price, upon agreement, Cant. 8. 11. and having so done, himself took a journey a great way off.

34. And when the time of the fruit drew near] he sent his servants to the hus­bandmen, that they might receive the fruits of it.

Paraphrase 34. And when the har­vest time came, when they were to receive the fruit and pay the rent,

35. And the husbandmen took his servants, and beat one, and killed another, and [stoned another.]

Paraphrase 35. at another they threw stones, though they killed him not.

36. Again he sent [other servants more then the first,] and they did unto them likewise.

Paraphrase 36. a greater number of servants, then those which he had sent at the first,

37. But last of all he sent unto them his sonne, saying, They will reverence my sonne.

38. But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, [and let us seise on his inheritance.]

Paraphrase 38. and then we may take possession of his inheritance, as our owne.

39. And they caught him, and cast him out of the vineyard, and slew him.

40. When the Lord therefore of the vineyard cometh, what will he doe unto those husbandmen?

41. They say unto him, He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, which shall render him the fruits in their seasons.]

Paraphrase 41. And the Pharisees ex­press'd a great indignation a­gainst these false and bloody servants, affirming them worthy of utter destruction, that the Lord might provide him better Officers, which should pay him his rent duly; though when Jesus upon this answer of theirs approved the reasonablenesse of it, and affirmed it should thus befall them indeed, Lu. 20. 16. (by which they began to discern, that he spake the parable against them,) they with indignation depre­cate the sentence, Lu. 20. 19.

[Page 103] 42. Jesus saith unto them, [Did you never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner, note f this is the Lords doing, and it is marvellous in our eyes?]

Paraphrase 42. Did you never observe a notable passage in the Psal­mist, Psal. 118. 22. referring proverbially to some famous building, the Temple or the like, (wherein one stone which the builders had laid aside, as good for nothing, proved at length to be very fit for the prime place in the building, the utmost corner stone) and by that Psalmist ap­plied to David (whom the princes with Saul and the chief of Israel refused, and persecuted, but after he became king) and which yet farther prophetically belongs to Christ (who being refused and rejected a long time by the chief priests, and elders, and the Sanhedrim of the Jews, and by them put to death, was to rise again, and become a glorious head of his Church?

43. Therefore I say unto you, [the kingdome of God shall be taken from you, and given to a nation bringing forth the fruits thereof.]

Paraphrase 43. The Gospel and the priviledge of being the only Church and people of God, shall be taken from you, and given to such as shall practise those things which the Gospel requires.

44. This whole verse is left out in the Gr. & Lat. MS. And whosoever shall fall on this stone shall bebruised or shrewdly shaken, [...] broken, but on whomso­ever it shall fall, it shall note g dash him to pieces. grinde him to powder.]

Paraphrase 44. He that, on occasion of Christ, shall by any thing that befalls him, be discouraged, or fall into unbeleif, this shall be a great wounding of his soul, a great sin thus to fall off in time of tribulation; but he that not out of weaknesse, but of contumacy, shall resist and provoke his wrath, and judge­ments, and so bring this stone, this vengeance of Christ down upon him, it shall come down most heavily, and dash him in­to a thousand pieces.

45. And when the chief priests and Pharisees had heard his parables, they percei­ved that he spake of them,

46. But when they sought to lay hands on him, [they feared the multitude, be­cause they took him for a prophet.]

Paraphrase 46. they durst not, know­ing that the people generally took him for a Prophet, that is, one that had liberty of speech, and was not to be restrained, or apprehended, nor disparaged by them, v. 26.

Annotations on Chap. XXI.

a Note: [...] V. 9. Hosanna] The word Hosanna is contracted of [...], Save I beseech thee, A form of acclamation, which the Jewes were wont to use in their Feast of Tabernacles, in which also they used to carry boughs in their hands, (See Nehem. 8. 15. 1 Mac. 13. 5. 2 Mac. 10. 7.) and also to sing Psalms, as it is in the Maccabees, that is, to crie Hosanna. Both these of Boughs and Hymnes were usual among the Grecians in any time of sacred festivity. See Hesychius on the word [...], which, saith he, is [...], a bough of Laurel (as here of Palme) which they held in their hands when they praised their Gods. From these two put together it is, that, as Elias Levita tells us in his Thisbi, those boughs there used, were called Hosannaes, and to bind up Hosannaes, is, properly, to bind up bundles of willow­boughs, which, saith he, where they were to be had, were most used by them, though those that are prescribed in Nehemiah are Olive, and Pine, and Myrtle. This ceremony thus largely used to Christ, with all the so­lemnities of strewing garments and boughs in the way, as at the inauguration of a King, as in Davids Corona­tion, Psalm 118. 25. and Psal. 20. 9. and as at the Feast of Tabernacles (by which was noted, or prefi­gured Gods pitching his tabernacle in our flesh, his [...], dwelling, or pitching his tent or ta­bernacle, among us, Joh. 1. 14. his dwelling in the tents of Sem, Gen. 9. 17.) is a token of the peoples acknowledging him to be the Messias, the Shiloh, whom they expected, who is therefore express'd by the [...], he that cometh, that is, he that was thus solemnly sent, and anointed by God (see Mat. 11. a) And the addition in the next words of Hosanna [...] in the highest, will be best understood by comparing it 1. with Psal. 148. 1. (where [...] in his highest signi­fies poetically in the heavens, immediately precedent) and then with Luke 19. 38. where it is, peace in hea­ven, and glory in the highest, that is, glory and praise to him in heaven, who had used this means of reconciling heaven with us, that is, God in heaven to us sinners upon earth.

b Note: [...] V. 12. Tables] The word [...] table here is that from which those that dealt in returning moneys, or in bills of exchange, and made advantage and gain by so doing, are call'd [...] Matth. 25. 27. ordina­rily among Authors. Thus among the Jewes in the Gemara, Sanhedrim, c. 7. §. 11. [...], I have a great deale of mo­ney, but there is no Trapezite, or Money-Merchant, with whom I may place it. Here the Trapezite seems to signifie that sort of men who (as Merchants among us) return money for others to some other place, or help them to doe it, and by so doing receive some themselves, and help them to advantage sometimes. Hence it was that the Israelites being by the Law to come up to Je­rusalem (how farre soever they dwelt from) and there to sacrifice, and to offer the half shekel for the use of the Temple, Exod. 30. 13. (which by the length of their journey sometimes they were disabled to doe) These trapezitae set up their tables in the very Temple, that so they might traffick with all that had use of them, in like manner as others brought oxen, and sheep, and doves, to sell there to them which had not brought their sacrifices with them. These traders are here called [...], [...] that is, men that dealt in money (for, as the Grammarians tell us, [...] for which the printed Copy of Thomas Magister reads [...], it is a piece of money with the image of an oxe upon ii) and so also [...], Joh. 2. 14. and that is the very same, [...] [...] being ordinarily taken for [...] that is, mo­ney indifferently, and it is a mistake of those, which from the nature of this word, think it fit to translate it money-changers in this and that other place, (Quibus si­clus non esset ex lege Dei, Ex. 30. 13. in promptu ibi invenirent apud num­mularios seu permutatores alterius mo­netae, &c. Drusius Praeter. mean­ing thereby those that change one piece of money into a­nother, other coynes greater or smaller into that of a shekel) whereas it is dealing in money by way of re­turn, or exchange. From whence it is that Hesychius puts these four words in the same sense, one to explain the other, [...] (in like manner as Thomas Magister renders [...] by [...] (for [...]) and explains it by [...]) and [...], the three former used in the Gospel, and all to be interpreted by the fourth, an Vsurer, that is, one that made gain by loan of money, though this were not the usury directly forbidden by their Law, but ra­ther a way of merchandize, giving then so much money here, for so much more in another place; where the thing that is paid for, is not so much the use of the money, as the conveying it from one place to another, or the sa­ving others that trouble of conveyance. 'Tis true, [...] coming from [...] to cut or shave, signifies to divide any thing into small pieces, as in Plato, mans na­ture, saith he, seems to me [...], [Page 304] to have been cut into very little pieces. And in S. Chrysostome, who speaking of his homilies, more then one of the same matter, saith, [...], we have cut it into many minute parts for several dayes. And Hesychius [...] (or as it should be written, [...], to divide into thin parts, but that doth not signifie the changing Gold into Silver, or a shilling into three groates, &c. but to divide the wedge of Gold or Silver into little parts, and then stampe them and make coyne of them, and such are generally called (be they bigger or lesser pieces) [...] (as 'tis plain John 2. 15.) that is money, and by Analogy [...] numularii, they that deal in money for advantage, returning it by way of exchange, in the sense, in which among authors [...] and [...] are used; as in Themistocles Epistles, where Philostephanus the Corinthian [...], is the same of whom before he had said, [...], he that made gain by re­turning of money. All these traders and traffiquers that had set up in the Temple, Christ removes from thence, and, as S. Marke addes, c. 11. 16. would not permit that any should bring [...], [...] (that is, not only vessel, but any other utensil, as in Nicolaus Damasce­nus of the Sordo-Libyes, of whom he saith, [...], they have no [...] but a cup and a sword, where the sword is called [...], as well as a cup, and so is a sheet, Acts 10. 11.) any kinde of commodity, through the Temple, which was observed also among the Jews. For so saith Maimonides in Halacha Beth Habbechira. c. 7. no man may come into the mount of the Temple with a staffe, or shooes, or with a wallet, or with money folded up in a napkin, (all which are contained in the Greek word [...].) And that which is observed in this kind of some Temples by Plutarch, seems very probably to be meant by him of this Temple of Jerusalem, as Pe. Cunaeus hath observed.

c Note: [...] V. 13. Theeves] By [...] theeves here are meant those that by merchandize make gain of others, not those that are robbers indeed; so Joh. 2. 16. 'tis [...], a house of merchandize. Of this see our learned Countryman Mr. Fuller Miscell. l. 4. p. 6. p. 499.

d Note: [...] V. 16. Perfected praise] The Greek [...]. in this place, is the Septuagints translation of [...] thou hast founded, or ordained, strength. There is little doubt but our Saviour repeated this place, as it was in the Hebrew of the Psalme, or in the Syriack dialect (as it appears he did in the repeating of the beginning of Psalm 22. by the Syriack Sabacthani) and not in the Greek, and therefore the Greek made use of by the Evangelist, or his Interpreter▪ must still continue to have a sense that the Hebrew words will bear, and so belongs to the childrens singing Hosannaes (for though those which did so, were not infants or sucklings, but as they are called v. 15. [...] Children, yet were they of an age farre lesse able to judge, then the Pharisees that re­jected Christ; and if that which was said by the Psalmist of very infants, were true, then much more may it be admitted of these) which was a testimony of his Divinity; and so was the ordaining strength, that is, a strong and glorious effect from weak meanes, and again the perfecting praise, that is, compacting, put­ting together a song of confession or parise, (see 2 Cor. 13. c.) a testimony of him, such as the Scribes and Pha­risees could not think fit for him to accept, but he by remembring them of that Prophecy of the Psalmist, acknowledges and owns it, as a good and valid testimo­ny, and gives them reason to do so too.

e Note: [...] V. 25. Heaven] Heaven here signifies God, one of Gods titles among the Hebrewes being [...] heaven.

f Note: [...] V. 42. This] Both in the Greek of Psal. 118. 23. and here [...] is put for [...], the Feminine for the Neuter, because the Hebrew [...] is so used; and so Psal. 27. 4. the Greek hath [...], for [...], one thing have I asked, because the Hebrew [...] is Feminine.

g Note: [...] V. 44. Grind] [...] here is by the Grammari­ans rendred [...], and [...], and [...], not only to winnow, but to thresh the corne, either by breaking it with an instrument, a flaile among us, or by bringing the wheel over it, or by treadiag it out, which was the custome among the Jews, (see note on chap. 3. i.) and accordingly [...], which is set to render [...], is it self rendred by Phavorinus, [...], to tread, or rubbe, or beat the eares of corne. Now this phrase here applied to men (as 'tis also in the Prophets of the Old Testament, I will thresh you with a threshing instrument, &c. seems here to signifie that sad conditi­on of the people of the Jews, all of them that should hold out against Christ, Christ shall come upon that people, as with his threshing instrument in his hand, c. 3. 12. shall break and dash them to pieces, violently sepa­rate the straw from the wheat, the multitude of unpro­fitable, that is, unbeleiving impenitents from the little sound corn among them; the few sound beleivers; and then break all that straw into small pieces, as the man­ner of their threshing was; see Note on chap. 3. i▪ So we have the word Dan. 2. 44. [...], he shall beat small and break into chaff all the kingdomes.

CHAP. XXII.

1. AND Jesus [answered and spake again unto them by parables, and said,]

Paraphrase 1. Continued his discourse c. 21. 44. and went on in parables, saying,

2. The kingdome of heaven is like unto a certain King, which made a note a marriage feast. marri­age for his son.]

Paraphrase 2. It hath, and shall be the fate of the Gospel now preach'd to men, and first to the Jews, to meet with such reception, as a King is by parable supposed to meet with, who at the mar­riage of his son made an entertainment.

3. And sent forth his servants [to call them that were bidden] to thefeast [...] wed­ding, and they would not come.

Paraphrase 3. to call upon the appoin­ted guests for whom the feast was provided, and to bring them in.

4. Again he sent forth other servants, saying, Tell them which were bidden, Be­hold I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready, come unto thefeast. marriage.

5. But they made light of it, and went their wayes, one to his farm, another to his merchandise.]

Paraphrase 5. But of the whole num­ber of those that were invited, none came, some preferring their other affairs in the world before coming to a feast, took no great heed to the invitation, but sent back their desires to be excused Lu. 14. 18.

[Page 105] 6. And the remnant took his servants, and intreated them spightfully, and slew them.

Paraphrase 6. Others most barba­rously treating the servants that were sent on no other message to them but this of inviting them to a feast, killed them reproachfully which came thus to ob­lige them.

7. But when the king heard thereof, he was wroth, and sent forth his armies, and destroyed those murtherers and burnt up their city.

8. Thed said he to his servants, [Themarriage­feast wedding is ready, but they which were bidden were not worthy.

Paraphrase 8. The feast is prepared, and in it your duty is per­formed, but those which were the prime guests invited to it, have behaved themselves most unthankfully, and unworthily, there is no reason they should be waited for any longer, (meaning hereby the Jewes to whom the Gospel was first to be preached, Acts 3. 26.)

9. Goe ye therefore into the [high wayes, and as many as ye shall find, bid to the marriage.]

Paraphrase 9. places, where divers wayes meet, where in all reason▪ the greatest company was to be met with, (that is, unto the Gentile heathen people of the world) and all that you can meet with there, be they never so vile in your eyes, invite and bring them to the feast, (preach the Go­spel to them.)

10. So those servants went out into the high-wayes, and gathered together all as many as they found, both bad and good, and the wedding was furnished with guests.]

Paraphrase 10. And this was accord­ingly done (the Gospel preach'd unto the Gentiles without any distinction) and they received it universally.

11. And when the king came in to see the guests, he saw there a man which had not on a weddingfestivall garment, [...] see note a. garment,

12. And he saith unto him, Friend, how camest thou in hither not having a wed­ing garment? And he was speechlesse.

Paraphrase 11, 12, 13. When this was done, the Feast furnish'd with guests, the Gospel recei­ved by the Gentiles, then shall Christ come to visit, and di­scern whether all come in to this feast in such manner as is required, if any man that continues in his sinnes, his heathen practises, croud in under that profession, Christ will expostulate with him, and shew him the great unreasonablenesse of this, and he shall never be able to plead any excuse in this matter, but fall under the terrible sentence of Christ as a Judge, and be delivered up to the Officers, or Sergeants for a sad and direfull execution.

13. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darknesse: there shall be weeping and gnashing of teeth.]

14. Forthe called are many, but the elect few. many are called, but few are chosen.]

Paraphrase 14. See note on ch. 20. 16. c. and 1 Pet. 2. b.

15. Then went the Pharisees and took counsell, how they mightinsnare, [...] intangle him in his talk.

16. And they sent unto him their disciples with the note b Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest for any man, for thou regardest not the person of men.]

Paraphrase 15, 16. This parable did so gall and incense the Phari­sees, which were visibly con­cern'd in it, that seeing they had nothing to lay to his charge, they now consult how to get some advantage against him, and to that purpose, knowing him to be a free speaker that would not disguise his thoughts for fear of any man, they send some of two contrary parties, some Pharisees, others that adhered to Herod the Roman Governour, that whatsoever answer he should make to their question, one party might be offended with him; and they came and asked him flatteringly, but insidiously, saying, We know that without all fear of men, or partiality, thou wilt tell us truly what is our duty to­ward God.

17. Tell us therefore, [What thinkest thou? Is it lawful] to give tribute to Caesar, or no?

Paraphrase 17. What is lawful by Gods law in thy opinion? Is it by that lawfull

18. But Jesus perceived [their wickednesse, and said, Why tempt ye me, ye hypo­crites?]

Paraphrase 18. their treacherous de­signe, and said, Why endevour ye to ensnare me under pretence of reverencing me? v. 16.

19. Shew me [the tribute-money. And they brought unto him a peny.]

Paraphrase 19. the money or coyn in which ye are wont to pay the tax; and they brought him a coyn that was half the Alexandrian, but a whole Atticke drachme, and so the fourth part of the shekel of the Sanctuary, or half the ordinary shekel. See note on ch. 17. c.

20. And he saith unto them, [whose is this image and note c superscription?[

Paraphrase 20. The inscription of this coyn is Caesar Augustus such a year after the taking of Judaea; This being a record of the conquest of the Romans over this nation, and the right by them acquired, by the dedition of Hyrcanus, (see note b.) and an expression of the yeares since that taking, about ninety yeares (for so long agoe did Pompey subdue, and take Jerusalem) shew that now 'tis unlawfull to seek change, after so long continuance of that power so fairly, and legally acquired. Besides, the coyning of money is part of the supreme power, or regal prerogative, incommunicable to any other, and your acknowledging this to be the currant coyne, supposes Caesar, whose signature it hath, to be your lawful Prince, to whom therefore the tribute is due, as the legall protector of your civil commerce; Look therefore upon the coyn for the stating of your question, whose image and signature it hath on it.

21. They say unto him, Caesars. Then saith he unto them, Render therefore unto Caesar the things that are Caesars, and unto God the things that are Gods.]

Paraphrase 21. They confest it to be the image or signature of the Roman Emperour, and Christ thence concluded, that they that acknowledge Caesars supremacy over the Jewes ought not to dispute, but pay him that tribute that is due to him as supreme, there being nothing derogatory to God in so doing. But the law of God requiring that every one should have that which belongs to him, and particularly Kings their due acknowledgments, and tri­butes, which are due to them, as acts of piety are due to God.

22. When they had heard these words, they [marvailed, and left him, and went their way.]

Paraphrase 22. admired the prudence of his answer, and so departed without hopes of gaining any advantage against him.

23. The same day came to him the Sadducees, which say there is no [resurrecti­on,] and asked him,

Paraphrase 23. future estate after this life.

24. Saying, Master, Moses said, If a man die having no children, his brother shall [marry his wife, and raise up seed unto his brother.]

Paraphrase 24. Doe the part of the next of kin to his wife, and the children which he begetteth of her shall be accounted his dead brothers children or seed.

25. Now there were with us seven brethren, and the first, when he had married a wife, deceased, and having no issue left his wife unto his brother.

[Page 106] 26. Likewise the second also, and the third, unto the seventh.]

Paraphrase 26. Untill all the seven were married, and dead without children.

27. And last of all the woman died also.

28. Therefore in the resurrection whose wife shall she be of the seven, for they all had her?

29. Jesus answered and said unto them, [Ye do erre, not knowing the scriptures, nor the power of God.]

Paraphrase 29. This errour of yours in beleiving no resurrection, proceeds from your not considering the several places of Scripture, nor the power of God in ordering the life to come in another manner then is used in this.

30. For in the resurrection they neither marry nor are given in marriage, but are as the Angels of God in heaven.

Paraphrase 30. As for your argument against it, 'tis soon answered, by telling you, that in that other world those that are there live not like husbands and wives, but are in that respect no otherwise then the pure spiritual Angels of God, which have no bodies about them, all such relations which are here among men, are swal­lowed up in that other world.

31. But as touching the note d resurrection of the dead, have ye not read that which was spoken unto you by God, saying,]

Paraphrase 31. But to make it evi­dent to you by that part of Scripture which hath authority among you Sadducees, that is, by the Law, by you acknowledged for the word of God, that there is another life, it is there you know, thus written,

32. I am the God of Abraham, and the God of Isaac, and the God of Jacob? [God is not the God of the dead, but of the living.]

Paraphrase 32. Which being spoken after their decease, was an evi­dence that there is another life after this, which they that are dead to this have their parts in, or otherwise how could God be said not only to have been, but still to be their God after their death?

33. And when the multitude heard this, they were astonished at his doctrine.

34. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

35. Then one of them, which was a lawyer, aked him a question, [tempting him,] and saying,

Paraphrase 35. on designe to ensnare him in his answer, or to heare what he would say,

36. Master, which is the great commandement in the law?

37. Jesus said unto him, Thou shalt love the Lord thy God [with all thy heart, and with all thy soul, and with all thy mind.]

Paraphrase 37. with all thy will, and affections, and understanding, Mar. 12. 32.

38. This is the first and note e great commandement.

39. And the second is like unto it, [Thou shalt love thy neighbour as thy self.

Paraphrase 39. Thou shalt think thy neighbour as worthy to enjoy what belongs to him, as thou thinkest thy self, and allow thy neighbour, whatsoever thou expectest from him, either by way of ju­stice or charity, nay whatsoever thou desirest to receive from God himself.

40. In [...] On these two commandements note f conspire hang all the law and [the prophets.]

Paraphrase 40. the Prophets as Inter­preters of the law, and its precepts.

41. While the Pharisees were gathered together,] Jesus asked them,

Paraphrase 41. The Pharisees being by this occasion drawn together about him, v. 34. before they went away again from him,

42. Saying, [What think ye ofthe Christ, [...] Christ? Whose son is he?] They say unto him, The son of David.

Paraphrase 42. What is your opinion of the Messias? Whose son, or of whose progeny doe you find in the Scriptures that he shall be?

43. He saith unto them, how then doth David [in spirit] call him Lord, saying,

Paraphrase 43. Writing by inspirati­on, prophetically,

44. The Lord said unto my Lord, Sit thou [on my right hand, till I make thine e­nemies thy footstool?]

Paraphrase 44. next unto me, till I subdue all thine enemies un­der thee.

45. If David then call him Lord, how is he his son?

46. And no man was able to answer him a word, neither durst any man (from that day forth) ask him any more questions.]

Paraphrase 46. This question pozed them all, and quite put them out of their course (to which formerly they had received some discouragement, v. 22. 33.) of asking him questions, to take ad­vantage from him, v. 15. 35.

Annotations on Chap. XXII.

a Note: [...] V. 2. Marriage] That [...] and [...] signifie both in this place, and Joh. 2. a marriage-feast, we have before observed (see Note on c. 9. e.) that here the [...] signifies the garment that was customary at such feasts, that is, a better sort of array then those that were used upon ordinary dayes, will be obvious to any man that is conversant in ancient customes; So in the Wardrobes of great men, there were robes to put on for that use, mentioned by Juvenal, when he speaks of the treched [...]pna, that runs about to feasts, or entertain­ments. These were vestes discubitoriae, fine and florid, such as Trimalcios in Petronius, in whom they are also called vestimenta Triclinaria, and in Xiphilin, in the life of Adrian, [...], the festival garment, and this, it seems, so necessary, (as repentance and reforma­tion of life, the new garment, or array of the soul, which is here Parabolically express'd by it) that without it, even they that were invited to come, were not yet permitted to taste of the feast, or remain among the guests.

b Note: [...] V. 16. Herodians] The Herodians were not a di­stinct sect from the Pharisees and Sadducees (see Note on c. 16. a.) but some of them Sadducees, as appears by comparing Mat. 16. 16. with Mar. 8. 15. They are byDrusius in Praeter. a learned man said to be Grecians, which King Herod brought with him out of the desert, and which became a certain Sect after that time, for which he cites Aruch; But this was by a great mistake in him of the Hebrew [...], as if it were [...] Grecians, when 'tis no more but jonim doves, or pigeons, which Herod brought with him out of the desert, and from which sprang a certain sort of Pigeons, (not Sect of men) dif­ferent from others. The Herodians by many of the Ancients are thought to be those that (conceiving the Prophecy of Jacob concerning the Scepter departing from Judah to be accomplish'd in Herod the great, who was not a Jew, and yet swayed the scepter there) belei­ved him to be the Shiloh promised by Jacob at that time; So Epiphanius, that they were Jewes, idle, and hypocrites, that thought Herod to be the Christ [Page 107] promised in the Prophets. So Tertullian, Herodiani qui Christum Herodem esse dixerunt. So Chrysostome on Mar. 12. so Theophylact, and S. Hierome, Dial, cont. Luciferianos, though in his Comment on this place, he utterly reject it. Nor indeed is it any thing probable, that now at this time, 30 years after Herods death, there should remain any of this beleif, that Herod was the Messias; It is therefore in the next place observable, that the Syriack for Herodians reads Herods followers, and that may give us an hint of ano­ther interpretation, which seems to be the most pro­bable: Of the Jewes some part acknowledg'd, and adhered to the Caesarean or Roman authority, some part look'd upon it, as an usurpation, and of this gene­rally were the Pharisees. This difference or contro­versie was thus occasion'd. About 150 years before the birth of Christ, the government of Judaea came into the hands of the Zelots or Maccabees, Among them Judas Maccabaeus being in fear of Antiochus entred in­to a league with the Romans, which continued about 90 years. Then Hyrcanus and Aristobulus the sons of Alexander falling into contention for the Kingdome, & the younger brother Aristobulus getting possession of it, Hyrcanus applied himself to the Romans for redress; And by Antipaters mediation besought Pompey (be­ing then neer) to come with an army to his relief; Pompey did so, and thereupon besieged Jerusalem, Hyrcanus's party within soon delivered it up, And Aristobulus's party retired into that part, where the Temple stood, and Pompey storm'd the Temple, and took it, and so the city came into the Romans power, and Hyrcanus was restored to the high-priesthood, and Kingdome of Judea, but so as to hold (as he obteined) it being under the Romans protection, which they did (those of them that were of Hyrcanus's party) by con­sent, and not by force, by a choice which the factions among themselves put them upon, and by way of de­dition, and soDe Bell. I [...]d. l. 1. c. 8. Josephus plainly saith of the Jews, that they had made a dedition of themselves. Mean while they of Aristobulus's party look'd upon the Romans as Usurpers, and forcible possessours. And thus it continued till our Saviours time. And at this time some of each party, Pharisees on one side, and Hero­dians, that is, followers of Herod, on the other, came unto Christ, meaning to insnare him, whatsoever he said, and to take advantage either to inflame the Pha­risees (which were the most eminent men among the Jews) if he should say that tribute was to be paid, or to bring him into danger of Herod, and the Roman party, if he should say, 'twas not to be paid. And though Christs answer be punctually in favour of the Roman Emperour, especially to those that took the tribute to be his right, yet because in prudence Christ thought fit to give such an answer, as might best avoid the opposite danger, this very prudence of his is after by false ma­litious persons improved into an accusation against him, Lu. 23. 2. as if he forbad to give tribute to Caesar, see Mar. 12. Note a.

c Note: [...] V. 20. Superscription] The tribute-money or de­narius, that was to be paid to Caesar by way of tribute, had on it, saith Occo, the picture or image of Caesar, and in it these letters written, [...], Caesar Augustus, such a year, after the taking of Judea. This latter, no question, is that which is here meant by the [...], inscription or superscrip­tion of the coine, from whence Christ concludes Caesars right by title of Conquest to require tribute of the Jews.

d Note: [...] V. 31. Resurrection] The argument against the living of souls now after death, and before the Resur­rection, which is taken by some (see Brevis disquisitio) from this place of Mat. 22. 31, 32. lyes thus: Christ proves the resurrection of the dead, v. 31. by this Ar­gument, God saith, he is the God of Abraham &c. long after Abrahams death, and God is not the God of the dead, but of the living, which proof being put into forme must lye thus, Abrahams body shall rise, and likewise Isaacs and Jacobs, therefore the bodies of the dead shall rise; The Antecedent is proved thus, Abra­ham shall live again now he is dead, therefore his body shall rise; That Antecedent thus, God is the God of Abraham now he is dead, therefore Abraham shall live again now he is dead. If this Antecedent were denyed, then the plain words of Scripture were denyed, and therefore the argument, or consequence must be denyed, or nothing; And that will thus be proved, God is not the God of the dead who are so dead that they shall never live again, therefore it being granted that God is the God of Abraham, since the time of his death, it must follow, that, though he be now dead, he shall live again. Christs argument being supposed thus to proceed, might readily have been answered (by them that deny the resurrection of the body) in case the continued life or not dying of the soul were granted; For they might reply thus, Abrahams soul lives all this while since his death, and therefore Gods being the God of Abraham, granting him to be the God of none but the living, doth not conclude that Abrahams body shall rise; For he who lives in soul, may be sa [...]d to be living, though his body never rise. Now because 'its certain that Christs ar­gument was a good argument, concluding unanswera­bly what he meant to prove, therefore the not dying of souls, on concession of which the refutation of Christs argument is, or may be grounded, is not to be thought a truth. To this objection against the immortality of souls from this manner of Christs arguing against the Sadducees, the answer might be easie enough, by re­membring the disputers, that the Sadducees, with whom Christ disputed, are not supposed to grant the immor­tality of the soul, any more then the rising of the body, and therefore this argument, of Christs, though it would not hold against him, that did acknowledge the im­mortality and continued life of the soul, without ever having the body united to it, would yet be a good argument ad homines, against the Sadducees, and that were sufficient to salve the matter; Or secondly, that the resurrection of the Body is a necessary consequent to the life of the Soul, and that the proving that the Soul lives after death, is therefore used by Christ, as an argument sufficient to inferre that the body shall certainly revive also; But this is not all, They that make use of this arguing of Christ to favour their opi­nion of [...], do mistake the thing, that Christ went about to prove against the Sadducees; For it being certain that the Sadducees denyed all other life, beyond this that here men live in the flesh, (affirming that there is no spirit, no soul of man subsisting after death, and in consequence to that, that the body after death rots, never to rise again) 'tis as certain that Christ here confronted his argument (out of the Law, which was the only Scripture which those Sadducees acknow­ledged) against this whole doctrine of the Sadducees (not only against one part of it, the resurrection of the Body) and by that testimony of the Law (which they could not deny) demonstrated to them that there was another life after this. Of this whole matter (not only of that which concerned the Body) 'tis cleer that the Sadducees question, and objection (of the wife that had seven husbands) proceeded, concluding, as farre as it did conclude, (but being indeed a very weak ridicu­lous argument) against all future being; for if the death of the Husband voyded the relation between him and his Wife, as 'tis certain it did, and he and she live to­gether again any way after this life, the Sadducee thinkes that relation must revive also, and upon that his argument proceeds, and doth so as well (that is, equally, or no worse) on supposition of another life of spirits, as of bodies spiritualized also. For if there were [Page 108] those relations of Husband and Wife in heaven, they would sure be there before the resurrection of bodies, as well as after, unlesse the Sadducees beleived Christs doctrine to be, that procreation (and the like, which could not be done without bodies) continued in heaven, as here on earth, which it no way appears that they did, or that that was the thing here particularly oppo­sed by them. The only matter of difficulty now re­maining is, [...] whether [...], of which the Sadducees ask v. 23. and [...], which Christ un­dertakes to demonstrate v. 31. doth not peculiarly sig­nifie the resurrection of the Body. To which I answer positively, that it doth not, but denotes another life (besides this and after this) a continuing or being kept alive by God after departure out of this life; As that which is call'd Rom. 9. 17. raising up (and in Luke the phrase is [...], the same that there) is in the Hebrew, from whence 'tis cited, Exod. 9. 16. to make to stand, and is rendred by the Septuagint, keeping alive, or safe; And the literall notion of the word [...] goes no farther; for [...] is standing or sub­sisting, and [...] in composition signifies re or again, so [...] is the resubsistence or second state of men, [...] that after this life▪ consisting first of the immor­tality and continuance of the soule in state of separation, and at length in the reunion of the body to it, whereby it becomes perfect; 'Tis true it sometimes signifies the resurrection of the Body distinctly, but that is when 'tis joyned with the word [...] of the flesh, or [...] of the body, or [...] of the dead, in the neuter (as [...] signifies cadavera, or dead bodies) or when without any of these, the context of the Author doth appear to restrain it to that sense, and indeed in later Ecclesiastick Writers, it may perhaps be found to be commonly used for the resurrection of the Body but all this no whit prejudiceth the notion, which I have gi­ven of it in this place, where [...] is the Mascu­line (as appears by comparing it with the story in S. Luke, where 'tis distinctly [...] in the parallel) and where the context doth not so restrain it, but rather enforceth the enlarging of it, in like manner as [...] v. 23. may be the character of the Sadducees, who denied all future life or subsistence of soule, or body after death; And thus [...] seems to note Luke 14. 14. the reward there spoken of, being that which is opposed to our rewarding one another here in this life, and so the phrase denoting all which is not of this life, that is, that blisse, which the just enjoy after this life. And the phrase which the Jewes used to signifie this, is, the age, or world to come, which these Sadducees distinctly denied, and the Pharisees beleived and affirmed; And sure S. Paul one of those Pharisees Christianized, did reckon of this continued life of the soul, contrary to the mor­tality or sleeping of it, when Phil. 1. 23. he saith that he desires [...] (which sure is a phrase to expresse the separation of soul and body) and to be with Christ, which I suppose must conclude a being of the soule, and that an happy one, unlesse Christ be imagin'd still to be asleep; and so again when he calls the [...] travelling out of the body, a travailing to the Lord, 1 Cor. 5. 8.

e Note: [...] V. 38. Great] This Commandement by which the worship of the one God is commanded, Deut. 6. 4. is not onely one of those which were written in their Phy­lacteries, fasten'd on their posts, and read in their houses daily, but to note it to be the great commandement indeed above others, it is observable, that in Deut. the words in the Hebrew, which begin and end it, have the last letter written very big, and noted in the margine to be so written.

f Note: [...] V. 40. Hang] The word [...] may fitly, and according to the notion and use of it in sacred Authors, and according to the importance of this place, most properly be rendred conspire or agree, for so the Hebrew [...], which signifies an agreement of minds, a covenant, or league, Gen. 44. 30. is rendred [...], where we read, is bound up with, noting an huge kindnesse and conjunction of affections between Jacob, and Benja­min. As in Chrysostome Epist. K. [...], is, earnestly to desire his Epistles. So Judith 8. 24. where we vulgarly read their hearts depend on us, 'tis most proper to render it, their hearts agree or conspire with us, or are bound up with us. So Lu. 19. 48. the people [...], as they heard him they took his part, were of his side, agreed with him. So in Chrysostome, Ep. [...]. He affects you much, and is an earnest lover of me, and Ep. [...], loving and tendring. So in [...] Palladius, [...], placing all her affection on the young maide. And so here in these two com­mandements all the law and the Prophets conspire, that is, the whole old Testament agrees, conspires with these, these are the summe of all that is said there. But if it be rendred hang, then the meaning will be, that all commanded in the Jewish received Scripture, de­pends upon one of these two, hangs on one of these great pegges, that is, is, in the last resort, reducible to one of these heads.

CHAP. XXIII.

1. THEN spake Jesus] to the multitude, and to his disciples,

Paraphrase 1. Then Jesus having quit himself from the Pharisees and Sadducees, spake

2. Saying, [The Scribes and Pharisees sit in Moses seat,]

Paraphrase 2. The Scribes and Phari­sees &c. those that are of the Sanhedrin are by you to be looked on, as your lawfull Rulers, that have authority over you, succeeding Moses, and the seventy elders, Num. 11. 16.

3. And therefore whatsoever they bid you observe, that observe and doe: but doe not ye after their works, for they say and doe not.]

Paraphrase 3. And therefore do ye live in obedience to all their lawful commands, in all regular subjection, and obedience. But let not their actions be your examples, for they live not according to their own prescriptions.

4. For they binde note a heavy burthens, and grievous to be born, and lay them on mens shoulders, but they themselves will not move them with one of their fingers.]

Paraphrase 4. For many severe ordi­nances they impose on others over and above what the Law exacts, but will not themselves be perswaded to take the least pains to doe those things, which by the clear law of God are most necessary.

5. But all their works they do for to be seen of men: they make broad their note b phylacteries, and enlarge thefringes note c borders of their garments.]

Paraphrase 5. All that they exercise themselves in most industri­ously, are the performances, which will bring them in most of praise. The law which they were commanded Deut. 6. 8. to bind upon their hands &c. that is, to lay it near their hearts, to practise it diligently, they write in rolls, and hang them in their foreheads, and bind them on their wrists, &c. count them as a kinde of charmes, and make them as large as they can, to be seen of men, and one to exceed the other. And for the fringes of their garments, which they were indeed commanded to weare, Num 15. 38. Deut. 22. 12. to remember them of the law, and as a peculiar fashion to discriminate them from other men, they either for an ostentation of piety which those were to remember them of, or to expresse the greater strictnesse in separating from all others, weare these fringes very large, And so whether for observances invented and prescribed by themselves only, or for those which the law prescribes, all their care is to be praised of men.

[Page 109] 6. And love the uppermost roomes atmeales, [...] feasts, and the chiefe seats in the syna­gogues,]

Paraphrase 6. They love to have the first place, if it be but at an ordinary meale, And in the Consistories they are ambitious of the headships, and when they teach in the synagogues, or are there to hear others teach, and, as the manner was, sit in chaires, while they do so, they are ambitious of getting the uppermost chaires.

7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.]

Paraphrase 7. And to receive the civi­lities, and adorations, and commendations of men above all others, as the greatest doctors and leaders of others; which is an evidence of their temper, what 'tis that they principally designe in all their religious performances.

8. But be not ye called Rabbi, for one is your master even Christ, and all ye are brethren.]

Paraphrase 8. But doe not ye contend thus for superiorities, for pre­cedence one above another, for you are all fellow servants, by being fellow Christians.

9. And call no man your note d father upon the earth, for one is your father which is in heaven.]

Paraphrase 9. And give not up your faith absolutely to be swayed, and ruled by any man, as children are to be swayed wholly by the [...] parents bare will, and as these men, Pharisees &c. have their admirers and followers in religion, whereas indeed God your father in heaven is onely he, to whose doctrine and precepts ye owe this absolute faith, and obedience.

10. Neither be yee called Masters, for one is your master, even Christ.]

Paraphrase 10. And doe not ye pre­tend to be leaders or teachers, but all fellow disciples that receive the faith from me, and so communicate it to others.

11. But he that is greatest among you, shall be your servant.]

Paraphrase 11. As for any precedency or superiority, which shall hereafter be instituted in the Church, ye are not to look upon that, but as an office of burthen, and duty, of watching and waiting on them, over whom ye are placed.

12. And whosoever shall exalt himself, shall be abased, and he that shall humble himselfe, shall be exalted.]

Paraphrase 12. And indeed for this, this ought to be the Rule that whosoever is ambitious of dignity in Christ's Church, ought never to be admitted to it, but he that shall thinke himself unwor­thy of it, is fittest to be advanced to it.

13. But wo unto you, Scribes and Pharisees, hypocrites, for [yee shut up the kingdome of heaven against men, for yee neither go in your selves, neither suffer yee them that are entring to go in.]

Paraphrase 13. yee keep the multitude from embracing the Gospell or doctrine of Christ, to which they are generally enclin'd, yee suppresse the meaning of the Scriptures, which belong to the Messias, And not only reject Christ your selves, but prohibite others from beleiving on him, which were it not for fear of you, would willingly im­brace him.

14. Woe unto you Scribes and Pharisees, hypocrites, [for yee devour widowes houses, and for a pretence make long prayer: therefore] ye shall receive the greater damnation.

Paraphrase 14. For in stead of shew­ing mercy and charity to them that are left destitute, ye on the other side are greedy and rapacious, grinde the face of the poor, and devour the remainder of their substance, whom ye ought in reason to relieve, and that ye may doe these acts of uncharitablenesse more securely, yee pretend to great piety, and for a colour, or faire shew, (that you may be the more trusted and so have opportunities to doe it the better) use to make long prayers: But for this, for your making piety a colour and guise, under which to practise the greater sinnes,

15. Woe unto you, Scribes and Pharisees, hypocrites, for yee compasse sea and land [to make one note e proselyte, and when he is made, yee make him twofold more the child of hell then your selves.]

Paraphrase 15. to get one Gentile to your religion, and when he is so, by teaching him the worser part of your doctrine, that which fortifies him against the receiving of Christ, and by pressing him to that legall strictnesse, (which is commanded you as Jews, but belongs not to him) you put him into a far worse, and more dangerous estate, and make him more vehemently to oppose the Gospell, then your selves, or your own children, naturall Jewes.

16. Woe unto you, yee blind guides, which say, whosoever shall note f swear by the Temple, it is nothing, but whosoever shall sweare by the gold of the Temple, he isobliged, [...] a debtor.]

Paraphrase 16. Wo unto you which take upon you to be the lea­ders of the blind, Ro. 2. 19. and are blind your selves, saying, If a man swear by the temple he is not obliged by that oath, but he that swears by the Gold of the Temple, in any promissory oath, he renders himself a debtor, in any assertory, he is guilty of perjury, if it be not true.

17. Yee fools and blinde, for whether is greater, the gold, or the Temple that sanctifieth the Gold?

Paraphrase 17. What a sottish sense­lesse folly is this, which your deep learning hath advanced you to? For sure the Gold of the Temple which receives all the sacrednesse it hath, above other gold, meerly from being the Gold of the Temple, cannot be more sacred then the Temple it self, nor consequently the oath by the gold obliging, when an oath by the Temple it self is not.

18. And whosoever shall sweare by the Altar it is nothing: but whosoever sweareth by the gift that is upon it, he isobliged. guilty.

19. Yee fooles and blinde, for whether is greater, the gift, or the altar that sanctifieth the gift?

20. Whoso therefore sweareth by the altar, sweareth by it, and by all things thereon.]

Paraphrase 20. The swearing by the altar conteins in it that other oath, which yee take to be so much more obliging, that by all the free-will offerings presented at or on the altar, and so cannot possibly be lesse obliging then that alone.

21. And whoso shall sweare by the temple, sweareth by it, and [by him that dwelleth therein.

Paraphrase 21. by God, who although he have his throne in heaven, yet is pleased to own the temple, as his place of residence or dwelling upon earth.

22. And whoso shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

23. Wo unto you, Scribes and Pharisees, hypocrites, for [yee pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, note g judgment, mercy and faith, these ought yee to have done, and not to leave the other undone.]

Paraphrase 23. in matter of paying tithes you are as exact, as any the strictest lawyer would re­quire of you, descending to the tithing of herbes, of which there was doubt and dispute, whether they ought to be paid or no: but for the great morall duties, both of the second and even the first table, just dealing and works of mercy towards men, and the great duty (even of the Law) Faith in God, you are farr from the practise of these, which being the most considerable weighty duties, ought most precisely to be walk't in, to be made your work and care; and the other, though not to be left undone, yet counted inferiour to those.

[Page 110] 24. Yee blind guides, which [streine at a gnat, and swallow a camel.]

Paraphrase 24. are very scrupulous in small, and very adventurous in the greatest matters.

25. Woe unto you, Scribes and Pharisees, hypocrites, for [yee make clean the outside of the cup and of the platter, but within they are full ofviolence and incon­tinence [...], see note on 1 Cor. 5. h. extortion and excesse.]

Paraphrase 25. Yee are all for washing of outsides, as of your vessells to eat and drink in, so also of your hands, and whole bodies, and in the mean while leave your souls full of all abominable impurities, such as Gen. 6. 11. are exprest by [corrupt, and full of violence] which is as if you should make clean only the outside of a cup or platter, and leave the inside, where the drink and meate is put, full of all kinde of filth, see Lu. 11. 39.

26. Thou blind Pharisee, cleanse firstthe inside of [...] that which is within the cup or platter, that the outside of them may be clean also.

Paraphrase 26. Thou hypocrite, that art so like a blind man as to wash one part only, and then thinke all is clean, see to the cleansing thy heart, which is as it were the inside of the vessell, and that is the true way of cleansing the outside, the actions also, at least let the first care be taken for the inside, and the outward cleanesse will have its place, and praise, will be to some purpose.

27. Woe unto you, Scribes and Pharisees, hypocrites, for [yee are note h like unto whited sepulchres, which indeed appear beautifull outward, but are within full of dead mens bones, and of all uncleannesse.]

Paraphrase 27. Yee may fitly be resem­bled to sepulchres, which are fain to beewhited over, that they may be discerned to be such, and so avoyded, being otherwise grown over with grasse, and not discernible from other ordinary ground, by the outside, Lu. 11. 44. whilst yet within like reall sepulchres, yee are full of all pollution.

28. Even so, yee also outwardly appear righteous unto men, but within yee are full of hypocrisie and iniquity.

Paraphrase 28. Even so are yee, the fairest in outward guise, and shew, but in your hearts, designes, and actions that flow from thence, the most noisome, and polluted that can be, nothing but contrariety to your professions, and in stead of justice, and charity, which yee pretend, the most greedy and ravenous oppres­sors. v. 14.

29. Woe unto you, Scribes and Pharisees, hypocrites,that [...] because [yee build the tombs of the Prophets, and garnish the sepulchres of the righteous,]

Paraphrase 29. You doe honour unto the prophets slaine by your forefathers.

30. And say, If wee had been in the dayes of our fathers, we would not have been partakers with them in the blood of the Prophets.

Paraphrase 30. And expresse your dis­like of them that killed them, and say, that if you had then lived, you would sure never have used them, as your fathers did. And this you doe, that men seeing this indignation of yours against your fathers bloodinesse, may believe all wicked whom you persecute.

31. Wherefore yee be witnesses unto your selves, that yee are the children of them which killed the Prophets.

32.And do yee fill up, [...], or and ye have filled up, for the Gt. and Lat. M. S. reads [...] implestis. Fill yee up then the measure of your fathers.]

Paraphrase 31, 32. Hereby, you do avowedly confesse, that you are the children of those bloody men, and consequently that if you go on in their sinnes, it is most just that all the vengeance, due to them, should with advantage fall on you; and now are yee going on in their steps (see note on c. 10. f.) and all your declaiming against their bloudynesse, all your condemning of them, is but a piece of hypocrisie, you being now as bloodily disposed, as any of them, and as ready to perfect that work of cruelty begun by them, and so bring all that blood on you, see Lu. 11. 47.

33. Yee Serpents, yee generation of Vipers, how can yee escape the damnation of hell?]

Paraphrase 33. And being of such a serpentine viperous race, and filling up the measure of your fathers sinnes, in going on still in their bloudy course, v. 37. how is it possible for you to escape that finall destruction which attends all this guilt, and those torments of hell consequent to it?

34. Wherefore [behold I send unto you Prophets, and wise men, and Scribes, and some of them yee shall kill and crucifie, and some of them shall yee scourge in your synagogues,] and persecute them from city to city.

Paraphrase 34. I tell you plainly, that I am that God, that send to you Prophets, and others lear­ned in your religion, which receiving the faith c. 13. 52. shall preach it to you. And I now foretell you, that contending that they are no Prophets &c. some of them yee shall kill in zeale, and fury, others ye shall presse the Romans to crucifie, (which is the very thing which your fathers, whom ye condemn, did before you, for they contended that they were not Prophets) others yee shall scourge in your publick judicatures, though ye do not put, or cause them to be put to death. And the issue of it will be,

35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of note i Zacharias, son of Barachias, whom yee slew between the Temple and the note k Altar.

36. Verily I say unto you, All these things shall come upon this note l gene­ration.]

Paraphrase 35, 36. That not refor­ming the sinnes of your fa­thers, and all other bloody men that have been before you, (the foulnesse of whosecrimes ought to have warned you from the like guilts, though they were not all your lineall progenitors, as Cain) but still continuing and going on in them, and filling up the measure of their sins, you shall now in this age, have all that destruction come upon you, which hath been merited by the shedding of those just mens blood, (a grievous and in scripture style a crying sinne, that is said to have called to God for the avenging of it) such was Abel, whose blood was said to cry, and such Zacharias the sonne of Baruch, who is like to be slaine in this generation, between the porch of the Temple, and Altar without in the Court, and immediately to usher in that destruction upon you.

37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, [how often would I have gathered thy children together, even asa bird her young [...]es. [...] an hen gathereth her chickens under her wings, and yee would not!]

Paraphrase 37. How many passionate invitations, and cals have I given you to bring you to re­pentance, to perswade you to be gathered under the wings of the divine presence, that is, to become proselytes to me, to be born again, and lead new lives, (see note on Lu. 13. d.) but yee refused all?

38. Behold, your house is left unto you desolate.]

Paraphrase 38. Behold, your desola­tion of Temple, and City, and whole nation is irreversibly at hand.

39. For I say unto you, yee shall not see meafter a while, till you would say, note m henceforth, till yee shall say, Blessed in the name of the lord be he that cometh, set c. 21. 9. Blessed is he that cometh in the name of the Lord.]

Paraphrase 39. And after I am once gone from you, yee shall see me no more, receive no more admonitions from me, till I come to take vengeance of you, at which time you shall be forced to confesse me, And those that will not confesse me now, would then be most glad (if it would be accepted) to use that acclamation which the children did, when yee were displeased with them, c. 21. 9. to obtain any mercy from me.

Annotations on S. MATTHEW, Chap. XXIII.

a V. 4. Heavy burthens] Heavy burthens imposed on men by the Pharisees, may be discerned by their own writers. R. Joshua before Christs time, among the se­veral things, that are pernicious to the world, numbers [...], plagas Pharisaorum, the strokes, or severities, of the Pharisees. And these are mentioned in the Talmud [...] 3. §. 4. tr. Sotah, Plagas Pharisaeorum vocat superfluos cultus, ac ritus molestos ab ipsis in religio­nem lege Mosaicâ praescriptam subintroductos, by the strokes of the Pharisees he means, superfluous worships and troublesome rites, introduced by them under hand into the Jewish religion. And Maimonides, Appellarunt additamenta illorum quibus legem gra­vem reddiderunt, plagas, they called the additaments by which they made the Law heavy, strokes or seve­rities.

b Note: [...] V. 5. Phylacteries] The Phylacteries were a great part (though a great mistake, and deceit) of the reli­gion of the latter Jewes, upon Gods commandment Deut. 6. 8. Exod. 13. 16. of binding those words for a signe upon their hands and as frontlets between their eyes, and writing them upon the posts of their dores, and of their gates, (which certainly were but figura­tive expressions, of that which was before mention'd, Deut. 6. 7. Thou shalt teach them diligently unto thy children, and shalt talk of them, when thou sittest in thy house, and when thou walkest in the way, &c.) this carnall people which were apt to turn all inward piety into outward formality, and matter of ambition and ostentation, would needs understand this precept lite­rally, and made them scrolls of parchment, in which they wrote four Sections of the Pentateuch, 1. the nine former verses of Deut. 6. 2ly, the nine first verses of the 13 of Exod. 3ly, the eight last verses of the same chapter. 4ly, from the 13 to the 22 of Deut. 11. These rolls of parchment were by them prepared with a great multitude of ceremonies and decrees made by them of the creatures of whose Skins that parchment was to be made, of the Knives, with which 'twas to be cut; and a great deal more: Being made, they fitted, and applied them to the foreheads, and to the wrists, and they were call'd by them in Hebrew, Tephillin, because the speciall use of them were in their prayers, and here [...], either because they were to help, keep the Law in their memory, or because they were a kind of amulet, or charme against fascinations, and diseases, against the malus genius, saith Paulus Fagins; This being the nature of the Phylacteries, a carnall obser­vation of their own, set out with many ceremonies, and yet by them affix'd on God, as if commanded by him, The Pharisees the most exact among the Jewes, that would goe beyond all others in performances, and withall, the most ostentatious of any, and willing to be differenced from all others, [...] by such markes of ex­traordinary piety, did [...], weare these of a greater breadth, then any others, and are here said properly to doe this, [...], that they may be looked on by men.

c Note: [...] Ib. Borders] The [...] are the fringes, that God commands the people to use, Num. 15. 38. and weare on the borders of their garment, with a blew ribband on the fringe. And the use of it there assign'd was, 1. that they may look upon it, and remember all the Commandements of God, and doe them, 2. that they seek not after their own hearts, and their own eyes, after which they use to goe a whoring, that is, that they take not up the customes or fashions of other nations, which they were very apt and prone to doe, ever since they came out of Aegypt, and therefore are by this forewarned that they keep themselves a peculiar people to God, in outward fashions, and consequently in in­ward purity of heart (in order to which the other was design'd) discriminated from all the nations of the earth. By this it appears, how this custome of the fringes differs from the other of the Phylacteries; That was wholly a traditon, and invention of the Jews, on a mistake of Gods command, and then an enlarging of this to vanity and ostentation; But this hath a truth in Gods precept, was really commanded by him, in order to a pious end, which end being forgotten, they wholly contented and satisfied themselves in the outward ob­servation of them; and the Pharisees made that as pompous as they could, labouring to exceed all other men in the bignesse of their fringes, or [...], and pla­cing piety in that, as being most discriminated thereby from the Nations (in order to which this fashion was prescribed by God) and in some measure from other Jewes, which wore them not so bigge, and so are par­ticularly in this, as in many other things [...], according to the meaning of their name in Hebrew; vain-glorious separatists, and are thus looked upon by our Saviour in this place.

d Note: [...] V. 9. Father] The Wiseman, the principall of the school of the Prophets, who had the great autho­rity among them, no man contradicting what he said, was by them then called [...] Father. So Maimonides com. ad Peah, c. §. 1. [...] The Parents must be honoured, and the wise men, which are the Fathers of all. and in this respect, and this sense of the word Father among the Jewes, all Christians being now taught of God by Christ are ap­pointed to acknowledge no father in earth.

e Note: [...] V. 15. Proselyte] A Proselyte, is one that being a Gentile by birth and religion, comes over to the Jewish religion, either in whole, or in part; For there are three sorts of strangers, and two of Proselytes among the Jewish writings. The first sort of strangers are those which continue open Idolaters, who were not permitted to live, or have any place of being in the Land of Israel, the 2d sort of strangers are the first of Proselytes, which though they embraced not the whole Jewish religion of Circumcision, Washing, and Sabbatizing, &c. yet renounced the Idolatry, and [...], or multitude of the Gentile Gods, and assen­ted to some foundations of the Jewish religion, which they call'd the seven precepts of the sons of Adam, and of Noah, of which we shall have a fitter occasion to say more, on Act. 15. These were call'd Proselytes of the gates, were permitted to live among them, to come into one court (the outer) of the Temple (call'd atrium Gentilium, divided by a low wall or Sept from the other, [...] call'd by S. Paul [...] Ephes. 2. 14. a half-wall of partition, on which saith Josephus, was written [...], that no stran­ger might got into the inner court) and, in brief, were by the Jewes allowed to have portionem in vita futura a portion in the life to come, whether that be Heaven, or the Kingdome of the Messias, Maimon, de poen. c. 3, §. 5. And yet of these 'tis observable, that after the Jewes came under the Roman yoke, and so were una­ble to keep their Proselytes of the gates within their prescribed rules, having no jurisdiction over them, their wise men determin'd, that they should have no com­merce with them, which was accordingly observ'd; till S. Peters Vision (Act. 10.) assured the Christian Jewes, that this was not required of them. The 3d sort of strangers, and 2d of Proselytes are those, which embraced the whole Jewish religion, submitted to be Circumcised, and to perform the whole number of the precepts of the Law; and these are admitted to privi­ledges proportionably, and differ nothing from a Jew, but only that they are not born in the land (as the Mamluchi among the Mahomedans) of whom 'tis Dial. cum Tryph. p. [...]75 Justin Martyrs affirmation, [...], the cir­cumcised proselyte is as one that was born in the land. To which purpose they apply that of the prophet, The stranger, [...], saith he, that is, the Proselyte, shall [Page 112] be joyn'd unto them, shall be joyned to the house of Jacob, [...], one and the same law being given to all that are circum­cised. Of this sort were the Sichemites, Achior, (Judith 14. 10.) Nebusaradan, (saith Gemara, San­hedrim c. 11.) Vrias the Hittite, and Herod the Idu­maean (whose kingdome in his successors is therefore call'd [...] the kingdome of the strangers) Nicolas, Act. 6. and these are call'd [...] proselytes of righteousness, and [...] proselytes of the cove­nant. Of these say the Jewes, that above all things they must be circumcised, and Tacitus hist. l. 5. having mention'd the Jewes custome of circumcision adds, transgressi in morem eorum idem usurpant, nec quic­quam priùs imbuuntur quàm contemnere divos, &c. And, because some other nations had gotten a traditi­onary custome of circumcising, without forsaking hea­thenisme, or undertaking any degree of Proselytisme, as the Aegyptians, and from them, saith [...] l. 1. Diodorus Sicu­lus, the men of Colchos, and of old the Ismaelites, and now the Turkes, It is therefore resolved among the Jewes, that if any such shall become a Proselyte, though he cannot be circumcised again, yet on the eighth day of his proselytisme, some blood must be fetch'd of that part, which they call [...] the breaking of the skinne (for a testimony of their Proselytisme) which, they confesse, Moses knew nothing of, but is an institution of their own. These Proselytes of the Covenant may perhaps be meant by the children of the Covenant, Act. 3. 25. the multitude there being mixt of Jewes and proselytes, c. 2. 5, 14. and both those spoken to in the 3d. chap. the Jews under the title of Children of the Prophets, that is, of Abraham &c. the rest under the title of Children of the Covenant, which being made with Abraham belonged not only to Israelites, but to all the kinreds of the earth, as it followes there. Now of these latter sort of Proselytes his place here seems to be understood, wherein Christ reproacheth the diligence of the Pharisees, who took such pains to make a Proselyte, that is, to bring a gen­tile, that was no way bound to it, to be Circumcised, and to undergoe all the Judaicall law, which God had never proposed to the Gentiles, thereby demonstrating, that it was not true purity and reformation of heathen vices, that they thought to work in their Proselytes, but did it onely to get more companions to their faction of holding up the externall ceremonies, of Circumcision against the reformation now preached by Christ. From whence it appears not onely why the Pharisees were called hypocrites for so doing, this being no way an act of piety, which they pretended to doe so zealously, but also, why the Proselyte so made by them, is said to be worse then they, or then their own children, made doubly more then they the child of hell (that is, worthy of punishment) 1. because before the coming of Christ, the Pharisees were bound to observe the whole Law, and so though Christ, the substance being come, did take it away, that is, the typicall parts of it, yet the Pharisees were more excusable, if they continued in the observation of it, whereas the Gentiles were never obliged to it, and so had not that excuse, if they should resist Christ upon that ground of his destroying the Mo­saicall law, which was the great scandal against Christs doctrine. Secondly, because the Pharisees being now engaged in this faction against Christ, these new Prose­lytes of theirs, to approve themselves to their Masters, express'd more bitternesse against Christ then them­selves had done, and by their instigation were made in­struments of more mischief after to Christians. So Act. 13. 50. the Jewes [...], instigated and inflamed the worshipping, that is, Prose­lyte women against the Apostles, and it followes, [...], they raised a persecution against them.Dial. cum Tryph. p. 274. So sai [...]h Justin Martyr, [...], the proselytes doe not onely not beleeve, but doe, doubly to what the Jewes doe, blaspheme the name of Christ, and kill and reproach us, who doe beleive, and make all hast to be like you; The truth of this was very observable in the Gnosticks, who being Gentiles first, then Christians, at last in appearance turn'd Jewes, and then became the most bitter persecutors of the Orthodox Christians. Three other things observable, concerning these two sorts of Proselytes, will come in more naturally in other places, to which they more immediately re­ferre.

f Note: [...] V. 16. Swear by the Temple] It seems by this which Christ here affirms of the Pharisees that they had a tradition, that those oathes onely were obligatory, which were conceived by God or something immediately con­secrated to him; meaning thereby not the Temple and Altar, which had onely an universall consecration (being set apart to his service) but other particular oblations and gifts, [...] which were by the voluntary piety of men devoted unto him; Of this sort is the Gold of the Tem­ple, and the Gift on the Altar, wherein, it seems, they placed a more especiall sanctity, then in the other. This Christ looks on as a pityfull nice piece of deceit, either to frustrate the obligation of some oathes (it being or­dinary with them to swear per Templa tonantis, saith the Poet, by the Temple, when, it seems by him, they did not think themselves obliged by such an oath) or to make a nice distinction of sanctity, where indeed there was none, the whole sanctity of the gold, or gift flowing from the Temple or Altar, to which, and the God in it, they were consecrated. What should be the colour or pretence of this doctrine of theirs, it would be hard to guesse, unlesse perhaps it was, that they con­ceived the Temple, by its having been demolish'd to have lost its sanctity, and not to have recover'd it at its rebuilding, and increase by Herod; whereas the gold or the gift, which the piety of the Jewish Donour had consecrated, might be allowed by them to have that sanctity; but this being so weak a reason leaves it ly­able to the censure of Hypocrisie, which Christ here layes upon it, the true cause surely being, that by per­swading men that the gold and gifts brought to the Temple, were the holiest things in the world, holier then the Temple, or Altar it self, they might bring men to great liberality that way, and so make gain of their doctrine.

\1Note: [...] \2e words are to be taken, which affirme the Law to be a Schoole­master, or leader of children to Christ, these being but those initial elements, fitted for those of tender years, and grosser understandings, yet designed also to adum­brate those things which are now more clearly taught us by Christ. As for the Law of God, as that was given to Moses, and comprehended all the duties to God and man, 'tis evident that faith in God is a part, and weightier part of that, and so reducible to the first and great Commandment, (as that phrase Mat. 22. 37. comprehends the whole first table of the Command­ments) being certainly comprised in the love of God, and supposed in it, and not onely so, but it is particu­larly contained in the first commandment of that first table, I am the Lord thy God, thou shalt have no other Gods but me; the former of which are federal words, and so are to be answered by our beleeving what God promiseth in his Covenant, viz. that he is our God, a merciful and a gracious Father, and so to be filially depended on, trusted in, and obeyed, as well as loved by us, and the latter part commanding us to have God for our God, must again be interpreted to require from us a beleeving of him, both as that signifies a fi­ducial relyance, and affiance on him, a belee­ving his promises, and as it is a beleeving whatso­ever he shall say, whether bare affirmations, (our doctrinal points, either in the Old or New Testament, revealed to us) or more especially his commands and threats, as our beleef of them is all one with fearing and obeying him, Gods veracity being one of those his attributes, to which our beleef must be answerable, if we will be deemed to have him for our God. As for the promises of another life, which are a principal part of the object of a Christians faith, if they be not thought to have been revealed under the Law of Moses, which is conceived to look onely toward an earthly Canaan, and so the felicities of this life onely; This sure is a mistake, caused in many, perhaps, by not distinguishing betwixt lesse clear revelations (such indeed were those under the Law, in comparison with the lustre that Christ brought into the world) and none at all; or per­haps, by most through not observing, that those diviner promises were revealed before the Law, (and be­ing found inefficacious among the sensual world, God was farther pleased to adde, under Moses, those earthy promises to attract even sensual men, and give them a present tast of those good things, which he had laid up for them that would adhere to him.) These therefore being long before revealed to Adam, and Noah, and by tradition from them stedfastly beleeved by all the people of God, were supposed in the Mosai­cal Law, as known already, and therefore needed not therein to be more particularly repeated; Besides, Moses in his giving the Law to the Jewes, set down, over and above the Law it self, a story from the Cre­ation to his time, wherein many passages there are, which give certain evidence of another life, and the joyes of that, as the reward of a godly living; as when of Enoch it is said, Gen. 5. 24. that Enoch walked with God, and was not, for God took him, when he was [Page 116] but 365. years old, which must needs inferre, that some­what extraordinary befell Enoch (which the Apostle calls translating him, Heb. 11. 5.) and also that that life, to which God took him, was much more desireable, than that which here he parted with, else his untimely death (farre sooner than others there recited, both be­fore and after him) could not be proposed, as a reward of his walking with, that is, pleasing, God, Heb. 11. 5. This translation of Enoch then being known among those in whose time it happened, and by Moses recor­ded for all the Israelites to know that came after, must needs be to all them a testimony beyond all doubt of this truth, that there remained a blessed life, after this, for those who pleased God. The like was that of Elias in the time of the Kings, who was visibly carried up to heaven, and this both by the sonnes of the prophets foretold before-hand, and testified by Elisha, who suc­ceeded him in his prophetick office, and was an eye-wit­nesse of it. The same appears by that passage of Gods being by himself styled, in the Law, the God of Abraham, &c. after their death; whence our Saviour concludes against the Sadducees, that Abraham lived with God, and that there was another life revealed by God in that style. To this pertains the speech of Balaam, Num. 23. 10. Let me dye the death of the righteous, and let my last end be like his. But above all, the express words of Daniel, long before Christ, and so under the Law, Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And in a word, though the Law given by Moses have not, in the letter, the mention of any other life, but that in the land of Canaan, yet all the ceremonies of the Law were principally (no doubt) designed to this end, to adumbrate and so re­veale this truth unto them, and that in such a manner, as was most for the turn of such childish and gross and rude minds, viz. by sensible representations, which the Apostle, that well knew their meaning, interprets to this sense, throughout the Epistle to the Hebrewes, and assures us, that Abraham, Isaac and Jacob expected a city that had foundations, whose builder and maker was God, Heb. 11. 10. meaning Heaven undoubtedly by that phrase; And so of Moses, v. 26. that he had respect to the recompense of reward, that sure, which was after this life, (for he came not to Canaan) the pleasures and honours of which were on this intuition, despised by him, v. 25. Thus much hath been here added on this occasion, for the refuting the doctrine of those men, who can discern none, but temporal, carnal promises, under the Law, whom for farther satisfaction (if it be yet needfull) I referre to the judicious and perspicuous Treatise of P. Baro, De praestantia & dignitate divinae legis, (dedicated to Archbishop Whitgift, but first read in his Lady Margarete Lectures at Cambridge) Lib. 1.

h Note: [...] V. 27. Whited sepulchres] There is little difficulty to determine what is meant by [...], sepulchres washed over with white lime, on purpose that they may be discerned by passengers, and avoided lest they con­tract legal pollution by them; For thus the Jewes were wont to mark Sepulchres, Calcem aquâ maceratam ef­fundit in locum immunditiei, they use lime macerated with water, and poure it upon the place of uncleanness, Yad. Tum. Met. c. 8. And Rashi ad Gemar. Moed Kat. c. 1. f. 5. renders the reason, quòd ipsa alba sit instar ossium, quam ergo videntes, eò non accederent, because lime is white like bones, and therefore they see, and go not neer it. So among the Christians in l. 3. p. 90. Opta­tus, Corpora (occisorum) per dealbatas aras aut men­sas poterunt numerari, the bodies of the slain may be yet numbred by the whited altars or tables, that is, by the tombs in fashion of an altar, or table, laid over them, and whited. [...] All the difficulty is, in what respect it here followes that they appear [...] outwardly fair, when Lu. 11. 44. it is said of them, that they are [...] as graves that appear not. And this will be fitly salved, by considering, that this faireness is not all one with their being whited before, but denotes the reason, why they had need of being thus whited; these graves were, it seems, grown over with grass, and so were undistinguishable from other ordinary ground, were outwardly as fair green grass, as if there were no graves under, and so as they are properly said to ap­pear [...] outwardly fair, so most fitly is it said of them in Luke, that they are [...] undiscer­nable graves, [...] or monuments, so that the men that go over them are not aware of thei [...] being graves, and so are polluted by going over them. And that makes it necessary that they should have some marke set upon them, be washed over with lime, proportionable to which was Christs reproving of these Pharisees hypo­crisie, that so as fair as they were outwardly, they might not deceive and pollute silly disciples, which were not aware of their wickedness. See Mr. Pocock Miscell. c. 5.

i Note: [...] V. 35. Zacharias son of Barachias] Who this Zacharias was, is questioned among learned men, and it falls out there were very many of the name, to each of whom some part of this character here set is competi­ble. There was Zachary the Prophet, who besides that he was a Prophet, was the son of Barachiah also, Zach. 1. 1. but of him no author reports that he was slain, and betwixt the Temple and the Altar he could not be slaine, because the Temple in his time was destroyed, and so there was neither Temple nor Altar then; and though he were chief of those which caused the re­edifying of the Temple, yet in that he offended not the Jews, nor in any other part of his Prophecy, nor indeed is it imaginable, that so immediately after they came from under the scourge (from the captivity) they would kill their Prophet, or defile their Temple. A se­cond Zacharias was the father of John the Baptist; and though the Scripture neither mention him to be the sonne of Barachias, nor to have been killed, yet for the latter (that of his death) two traditions there are, one indeed ofProt evang. Jaco [...]i, and Pet [...]us Alex­andrin. in Canon. Writers of no great authority, yet pretend­ing to be very ancient, that he was killed by Herods offi­cers because he would not tell where his sonne John was, for whom Herod sent. And with one passage of that narration, viz. that his blood continued upon the threshold like a stone, agrees that which is affirmed by Tertullian, contra Gnost. c. 10. The other is asserted byHom. 25 S. Basil, and before him bytr. in Mat. 26 Origen, and repeat­ed in the same manner byOr. in Nativ. Gregory Nyssene, Cont. An­thropomor­phit. Cyrill of Alexandria, Theophylact and others, that there be­ing a place in the Temple, where the Virgins were wont to be by themselves, and to pray, and Mary after the birth of Christ, continuing to come to that place, she was prohibited by those that knew she had a childe, but maintained by Zacharias the Priest, who affirmed her still to be a Virgin, whereupon the men of that age set upon Zachary as a manifest transgressour of the Law, and killed him betwixt the Temple and the Altar. But this tradition is rejected by S. Jerome. And indeed which soever of those two causes be assigned for the cause of his death, it will not be very proper for this place where Christ speaks of their killing of Prophets (and such this Zachary was not, but only a Priest) and those Prophets particularly sent to them, v. 34. 37. as instruments to gather them, v. 37. that is, to reduce them unto repentance by denouncing judgements against them; And upon this ground it is, that the learned men which believe this Zachary to be here meant, doe not yet beleive either of the two assigned causes of his death to be the true one; but his foretelling the destruction of the city and temple (as Stephen after did, and was stoned for it) and so executing the Prophetick office; which as it is not very appliable to this Zachary, who [Page 117] was no Prophet, so it also takes away all force from the authority of those antient Writers in this particular, and the tradition by them mention'd (which are the on­ly basis whereon this opinion can stand, and in reverence to whom it is that I set down this opinion so largely) they and the tradition being as positive for that cause of his death, as that he was at all killed. There was a third Zachary, and he a Prophet, and slain by the peo­ple at Joashs command, and that for testifying against them, being sent particularly by God to reduce them, 2 Chron. 24. 19, 20. This death of his was by stoning v. 21. (as here, and stoned them which were sent unto you, as he also was said to be sent v. 19.) and that in the very place here mentioned betwixt the Temple and the Altar, express'd thereby In the court of the Lords house, (see note k.) and of him 'tis peculiarly menti­oned, that when he dyed, he said, The Lord look upon it, and require it, which makes the mention of this mans death very proper to be joyned with Abel, whose blood cryed for judgement from the ground. The most con­siderable objections against this interpretation are, 1. that this Zacharias was the son of Jehojada, v. 20. which is answered by those that favour it, by saying that it was very ordinary for men to have more names then one, especially those that had Jehovah in their names. Thus Jehoiakim the King is also Eliakim 2 Kings 33. 34. and so Jojakim the Priest, Judith 15. 8. is Eliakim. Thus Judas Luke 6. 16. is also Lebbaus and Thaddaeus Mat. 10. 3. And, say they, 'tis possible that Zacharias might be set in this Gospel, as in Luke it is, without mention of his Father, or with mention of Jehojada, and some Scribe might set [...] in the margine, taking it for Zachary one of the small Prophets, who was so, and this might afterward creep into the text. To which purpose 'tis observable that S. Jerome upon search found in the Hebrew Go­spel, call'd the Gospel of the Nazarites, the name of Jehojada for this of Barachiah. A second objection against this is, that this Zacharias being slain by Joash so long agoe, could not fitly be set down as the last of that catalogue, whose blood brought down judgement on the Jews, it being in all reason that beginning so high as the righteous Abel, the speech should descend much lower then to that Zacharias, and it is not very easie to give a probable answer to, or account of this. A third exception there is farther against this interpretati­on, viz. that here 'tis said that they (that is, those of that present generation) kill'd him, which some have answered by saying, that that people (of whom that generation was a part, continuing in their sinnes) are the they, and that 'tis ordinary in Scripture to charge the acts of parents upon their posterity, which goe on in their sinnes. And accordingly the reason why those words, [...] whom ye have kill'd, are here ad­ded and annex'd to Zacharias, might be this, because Cain indeed, who had killed Abel, was not their proge­nitour, and so that people could not be said to have kil­led Abel. But for Zacharias whom their progenitours kill'd in the discharge of his office to that people, they, who doe not yet obey his prophecy by repenting, may justly be said to joyn with them that did kill him. But there is yet a fourth Zacharias, and he, saith Josephus, l. 4. c. [...]. the son of Baruch, which might well be all one with Barachias, as we know Ananus is with Ananias, and he was slain by the Jewish Zelots [...], in the midst of the Temple, and that so immediately before the fiege of Jerusalem, that as Christ mentions Abel the first that was slain, so he might very fitly mention this Zacharias also, as the last instance of their bloodinesse upon holy and eminent men. This I find to have been pitch'd on in the Spa­nish bible of Cypriane de Valera, where upon this verse, is this note, whom ye kill'd, that is, shall kill, He fore­telleth the history of Zacharias the son of Baruch, which Josephus de Bell. Jud. describeth, whereby the measure was fill'd up, v. 32. for which Jerusalem was destroyed. The only objection against this is, [...] the [...], whom ye slew, whereas this man was not now slain at the time of Christs speaking; but this is readily answe­red, 1. that the Aorist may fitly be rendred, whom ye shall have slain, and that it must be so, because the blood of Christ, and Stephen, and James, and all that should fall by them in those forty yeares, was contained in the [...] all the righteous blood here men­tioned, [...] as ingredients in that judgement on the Jewes. 2dly, 'Tis ordinary in Prophecies to use the time past for the future, and so Revel. 2. 19. when Antipas is mention'd, [...] [...] who was kill'd, (who yet was notSee the Praemonition Concern. the Apocalyps▪ kill'd till after the time of that vision) 'tis clear it must be so taken. So 1 Thess. 2. 16. speaking of the destruction of the Jewes v. 15. which was not then come at the writing of that Epistle, he saith, [...] in the Aorist, the wrath of God hath overtook them, or come hastily upon them, [...], to a final utter de­struction, that is, their measure of iniquity is filled up, and so this destruction secured to them, as if it were al­ready fallen upon them. And so this is the most full interpretation of the place, and clear from all diffi­culty.

k Note: [...] Ib. Altar] There were two sorts of Altars, one the [...] the alter of incense, within the Temple ( [...] in Philo) the other [...] the altar of holocaust or burnt offering, that was with­out in the court, ( [...], see Note on Apoc. 6. e.) Of both of them Philos words are perspicuous and worth setting down, [...], the law appointed two altars to be made, differing in matter, and place, and uses: [...], For the one was built of choice unhew­ed stones, and was set in the open court by the ascent or staires of the Temple, and was for the bloudy sacrifices, [...], The other was made of gold set in the inner court within the first veyle, which cannot be seen by any other, but only by those of the priests that are clean, and this was for the offering of incense. And so that which was said of Zacharias, 2 Chron. 24. 21. that he was stoned in the court of the house of the Lord, that is, in the court of the Temple (as [...] Temple here, [...] and [...] house Luke 11. 51. are directly all one) might be well enough agreeable to what is here said, that he was slain betwixt the Temple, and the altar, to wit, this altar of holocaust, peculiarly [...] (as here) which was without in the court, and to that also belongs as properly, that which Josephus saith of the other Za­charias son of Baruch, that he was slain [...], in the midst of the Temple, that is, not of the [...] or sanctuary, rendred temple here, but of the [...], that is, the whole fabrick of the court, &c. Beyond this Altar and court was Salomons Porch built before the Temple, or at the entrance to it, and the space betwixt that por­tall and the Altar of incense was (saith Codex Mid­doth c. 3.) 22. cubites. Thither the Priest was wont to enter at other times with incense at that Altar to sancti­fie the prayers of the people; But on dayes of Expia­tion, he was not to approach so farre, but without the dore of the Porch to prostrate himself (as unworthy to approach the Sanctuary) and there to confesse the sins of the people, Joel 2. 17. where the Priests are said to weep between the porch and the altar, that is, betwixt Solomons Porch and the Altar of burnt-offering in the court, where, saith Kimchi on that place, [...] they stood to minister their [Page 116] ministery, that is, to officiate there. So Joma. c. 3. §. 8. the bullock stood [...], between the porch and the altar, & the Priest laid his hands upon him, and confess'd, and said, [...], &c. I pray thee, Lord, I have offended and been rebellious, and have sin­ned before thee, I and my house, I beseech thee Lord, for­give now the offences, and rebellions, and sins, where­with I have offended, and rebelled, and sinned against thee, I and mine house, &c. And they answer, Blessed be the name of his kingdome for ever and ever. So Ezr. 10. 1. Ezra is said on the fast day to weep, and cast himself down before the house of the Lord, that is, in that court before the porch of the Temple, and 1 Mac. 7. 38. the Priests entred in (to the court of the Temple) and stood between the Altar and the Temple) weeping, where though the Greek translatour read [...] before the altar and temple, yet Joseph Ben Gorions Hebrew reads distinctly [...] between the porch and the altar.

l Note: [...] V. 36. Generation] [...] generation signifies not a whole saecle, but rather the third part of a saecle, or hundred years, as in Homer when of Nestor 'tis said,

[...].

the two generations signifie about 60. years, and so in l. 2. p. 144 Herodotus, [...]. 300. generations are equivalent to 10000 years, and Clem. Alex. Strom. l. 2. [...], [...]. 335. three generations amount to an hundred years. So Phavorinus, [...], the ancients used the word to signifie thirty years, and citing that of Nestors age in Homer, saith it signifies, that [...], he was above sixty yeares old. So in Hesychius the word is taken to signifie ei­ther the life of a man, or thirty years, or twenty five, or twenty, (as it is also taken for seven years by the Phy­sitians, and for ten clearly in Jeremies Epistle v. 2,) where the life of a man signifies not the ordinary space of a mans life from birth to death, for that may be sixty or eighty yeares, but so as the space of the life of fourteen men, children to one another, and succeeding one another, make up fourteen generations, Mat. 1. By all which it appeares what is meant here by the phrase this generation, such a space that they that were then alive might and should live to see it; And so Christ here foretels 1. the great persecutions from the Jewes, and 2. the great judgements and destruction, that should then come upon that people within few years, [...] about fourty saith Eusebius Eccl. Hist. l. 3. c. 7. within the space of the life of some that were then alive, as was said c. 16. 28. (see the Note there) and is more largely shewed c. 24. where that which was said of the destruction of the Jewes was occasioned by this speech of Christs in this Chapter (see Note on Lu. 18. 7. c.)

m Note: [...] V. 39. Henceforth] [...] here (as in some other places) signifies not from henceforth, as it were from that very time wherein he spake, for 'tis clear they saw him after this, but as Euthymius expounds the same Rev. 14. 13. (whether in two or one word, [...], or [...], it is all one) within a while, after, or no long time after, which seems to be the same speech which S. John expresses by the [...], Jo. 14. 19. yet a little while and the world sees me no more, and again c. 16. 16. [...] . (see Note on Rev. 14. 13.) so Joh. 1. 51. Verily I say unto you, [...], within a while ye shall see the heaven open'd, (which belongs not to any thing that was beginning at that minute, but within a few years after at his Ascen­sion) and the Angels of God descending and ascending upon the son of man, which clearly belongs to that which is set down by way of story, Act. 1. 9, 10. while they looked he was taken up, and a cloud received him out of their sight, and behold two men stood by them in white apparel, &c. Beside these places twice more is the word used Joh. 13. 19. and 14. 7. where it seems to be taken only as an Expletive (as [...], or as we use now) and no more.

CHAP. XXIV.

AND Jesus went out and departed from the temple, and his disciples came to him for to shew him the [buildings of the Temple.]

Paraphrase 1. the magnificent stru­ctures which Herod had built there.

2. And Jesus said unto them, [See ye not all these things? Verily I say unto you, there shall not be left here note a one stone upon another which shall not bepluckt a­sunder, [...] thrown down.]

Paraphrase 2. Of all this stately fa­brick of the Temple, which ye see, there shall within a while remain no one part undemolished, but all plow'd up from the very foundation.

3. And as he sat upon the mount of Olives, the disciples came unto him private­ly, saying, Tell us, [when shall these things be, and what shall be the sign of thy note b co­ming, and of theconclusion of the age? note c end of the world?]

Paraphrase 3. When this destruction of City, and Nation, and Temple (the two former threatned under the phrase of [all these things coming to passe] c. 23. 36. the latter, of not one stone upon another of the buildings of the Temple v. 2.) shall fall out, and what signes shall there be beforehand of this thy coming in judgment, and of the destruction of the Jewish state?

4. And Jesus answered and said] unto them, Take heed that no man deceive you.

Paraphrase 4. To this double questi­on, (concerning the time, and the signes of this approaching destruction) and first to the last part of it, what forerunners there should be of this destruction upon the Jews, Jesus gave answer, thus, by saying

5. For many shall come in my name, saying, I am Christ, and shall deceive many.]

Paraphrase 5. One sign or forerun­ner is this, There shall arise among you many false Christs, Jewes taking upon them to be the Messias expected, and accordingly calling the people to come af­ter them, as Assertors and Vindicators of the liberties of the Jewes, (see note d.) and each of them shall have many followers as­sociating themselves to them.

6. And ye shall hear of warres and rumors of warres, see that ye be not troubled; for all these things must come to passe, but the note d end is not yet.]

Paraphrase 6. And a second signe is great rumors, and discourses of warres, which will be apt to fright and discourage you, but these will be Panick terrors, precursory only to that great and sad ruine that shall follow, but not yet.

7. For note e nation shall rise against nation, and kingdome against kingdome, and there shall be famines, and pestilences, and earthquakes in divers places.]

Paraphrase 7. For there shall be a third change yet farther pre­paratory to it, great broyles, and civil warres, and commotions among your selves (see v. 9. and note on Lu. 21. d.) famines and pestilences &c. thorough all Judaea.

8. All these are the beginning ofthrowes, or, pangs of travaile, [...] sorrows.]

Paraphrase 8. These are the signes of the approach of those sad pangs, (which shall bring forth deliverance to my disciples, that adhere fast to me, but utter destruction to the obdurate Jewes) yet only of the approach, for there are other forerunners still behind.

[Page 117] 9. Then shall they deliver you up to be afflicted, and shall kill you; and ye shall be hated of all nations] for my names sake.

Paraphrase 9. For first it shall fall heavy on you Disciples; the orthodox Christians shall be every where delivered up by the unbelieving Jews to imprisonment and death it self, and be hated, and persecuted by them in all quarters of Judea, and whereever else they are dispersed (see note e.)

10. And then many shall be offended, and shall betray one another, and shall hate one another.]

Paraphrase 10. And then many Chri­stians shall by their sufferings be discouraged from following me any longer, and to secure themselves shall betray other their fellow Christians, and deal maliti­ously against them.

11. And many false prophets shall rise, and shall deceive many.]

Paraphrase 11. And this shall be an opportunity for another sort of false teachers to arise (see note d. and 2 Thess. 2. 3. and 1 Joh. 2. note a.) the Gnosticks, followers of Simon Magus, who by two allectives first promise of immunity from the present persecutions, then by allowing carnal liberties, shall corrupt and inveagle many Christian professors.

12. And because iniquity shall abound, the love of many shall wax cold.]

Paraphrase 12. And by reason of the extreme sharpnesse of the persecutions, great multitudes shall fall off from Christianity to that sect of the Gnosticks, who professe not to have so much love or zeal to Christ as to acknowledge or confesse him in time of persecution. See note on Luke 2. 6.

13. But he that shall endure to the end, the same shall be saved.]

Paraphrase 13. But the event shall prove this prudential compliance of theirs, and denying of their persecuted profession to be the greatest folly in the world, this very designe of avoiding dangers shall ingulf them into them, and (as for salvation hereafter, so) for security, sure the surest way to at­tain to both, is the constant adhering to Christ without wavering, (see note on c. 10. h. & v. 39.)

14. And this Gospel of the kingdome shall be preached in all the world, for a witnesse unto all nations, and then shall the end come.]

Paraphrase 14. And after this there shall be but one prognostick more, viz. that the disciples shall depart and preach the Gospel to them that are more likely to receive it, After the Jewes re­jecting the Gospel, it shall be removed from them, and preach'd to the Gentiles, and then speedily shall this destruction come, See 2 Thess. 2. 3.

15. When yee therefore shall see the note f abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (who so readeth, let him under­stand).]

Paraphrase 15. And therefore to pro­ceed from the signes to the thing it self, from the fore­runners, to this actual sad coming of mine in vengeance upon the crucifiers, observe what I now say unto you; As soon as ever ye see the Roman army, which will make such an horrid vastation, that you may resolve it the ultimate completion of that pro­phecy of Daniel, (which belonged primarily unto Antiochus, but secondarily also to these Romans) when, I say, ye shall see this army set down in a siege, and begirting the holy city (when you read that place in Daniel, remember what I now say, and re­member how pertinent it is to this purpose, though spoken also of another.)

16. Then let them which be in Judea note g fly to the mountains.

17. Let him which is on the note h house top, not come down to take any thing out of his house.

18. Neither let him which is in the field return back to take his cloathes.

19. And woe unto them which are with childe, and to them that give suck in those dayes.

Paraphrase 16, 17, 18, 19, Then is the season for every one that is in any part of the region of Judea to get out of it (as ha­stily as Lot was by the An­gel warned to get out of So­dome, Gen. 19. 17.) and to fly to the mountainous parts beyond Judea, or else he must expect to be destroyed in it. For this will be a very suddain venge­ance, such as on Sodome, and woful to them that are not in condition to fly speedily out of it.

20. But pray yee that your flight be not in the winter, nor on theSabbath [...] Sabbath day.

Paraphrase 20. This will be a sad con­dition indeed, if it chance to fall out in the time of winter, when long and hasty journeys are most miserable; or if on a Sabbatick year, a time of the great­est scarcity (for though there was a promise in the law, on their obedience, that the Rest of the Seventh year should bring no scarcity upon them, but that the year before should be blest with a double plenty, yet now that their disobediences had ripened them for their utter raine, the continuance of this miraculous mercy was not to be expected) for in such a year 'tis to be expected, that those, by whom ye passe, will have no more then they use for their own necessities, nothing to spare for you (at least to provide for such multitudes flying all at once (who yet must not stay to carry any thing with you, v. 17. And yet these difficulties, whatsoever they are, or can be, you must venture on, rather then stay in Jerusalem, o [...] thereabouts.

21. For then shall be great tribulation, such as was not from the beginning of the world to this time, no nor ever shall be.]

Paraphrase 21. For on them that are left in Jerusalem shall fall a more miserable siege, and other consequent pressures, then ever was or shall be heard, or read of in the world.

22. And except those dayes should be shortned,no flesh should e­scape. there should note i no flesh be sa­ved: but for the elects sake those dayes shall be shortned.]

Paraphrase 22. Such as if it should continue long, it would de­stroy every Jew that is in the land, and in all other places also. But that the prophecies might be fulfilled, which foretold that a remnant should survive this destruction, the time of this heavy distresse shall not be long, but the City being besieged, and taken, the armies of the Romans shall be gone, and the banish'd Jew-Christians, those that fled from the siege, v. 16. return quietly to their home again.

23. Then if any man shall say unto you, Lo, here isthe Christ [...] Christ, or there, beleive it not.

Paraphrase 23. Then in the time of that distresse and flight, if any shall perswade you, that here is he that shall deliver you (that is, the Messias, that shall free you from this distresse) if any shall put you in any hope of any deliverer, see that you do not heed, or follow after any such.

24. For there shall arise false Christs, and false prophets, and shall shew great signes, and wonders, insomuch that (if it were possible) they shall deceive the very elect.]

Paraphrase 24. For at this third sea­son a third sort of false Christs shall arise (see note d.) assu­ming to be sent by God to deliver you, and false prophets there shall be to perswade you to betake your selves to these false Christs, and these betwixt them shall pretend working of miracles, and giving you signes to draw you after them, and (coming in a nick of time so advantageous for that turn, when your danger appears to you so great and formidable, and so promise of delive­rance so welcome) they will be likely to draw many after them, even the most sincere persevering Christians, if it were possible for any deceit to work upon them.

25. Behold, I have told you before.]

Paraphrase 25. Therefore let this premonition of mine forearme and secure you against this danger.

26. Wherefore if they shall say unto you, Behold, he is in the desert, goe not forth; Behold, he is in thestore houses, cel­lars, places of strength, magazines, fortificati­ons. &c. note l secret chambers, beleive it not.]

Paraphrase 26. When therefore the news shall come that there is in the wildernesse an eminent person, which will fight your battels, deliver you from the Roman yoak, such was Simon, who had gathered an army of fourty thousand, and was in the desart country of Judaea, be sure you goe not forth after him, give no ea [...] to such rumours; Or if they shall tell you, that there is in such a frontier town, or place of defence, or in such a strong hold within the city of Jerusalem (for there John with his Zelots fortified himself) this deliverer, or Messias, or leader for you; depend not on any such reliefe, nor forslow your flight v. 17. upon confidence that he shall doe any thing for you.

[Page 118] 27. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the son of man be.]

Paraphrase 27. All such deceits may prove ruinous to you, for this judgment and vengeance upon the Jews shall come so, as that it cannot be avoided, but it shall at the same time fall upon several parts of the land, or in a moment, like lightning, fly from one corner to another, this day a great slaughter of Jews in this place, to morrow in another a great way off.

28. For wheresoever the carcasse is, there will the note m eagles be gathered to­gether.]

Paraphrase 28. And there is no pre­venting of it by getting into any place of appearing safety, for wheresoever the Jews are, there will the Roman armies (whose ensign is the eagle, and who will have a sagacity to finde out Jews, as the eagle Job 39. 30. hath to smell out carcasses) finde them out, and slaughter them.

29. Immediately after the tribulation of those dayes the Sun shall be darkned, and the Moon shall not give her light, and the Stars shall fall from heaven, and note n the powers of heaven shall be shaken.]

Paraphrase 29. This distresse shall make short work with this na­tion, For immediately upon this which I have now foretold you, the Temple, the city of Jerusalem, and the rest of the cities of Iudea, and that whole people shall be shrewdly shaken, all the whole government, Civil and Ecclesiastical, shall be destroyed.

30. And then shall appear the note o sign of the son of man in heaven, and then shall all the tribes of theland, [...] earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory.]

Paraphrase 30. And this shall appear to be a signall punishment upon the Jews, and they shall with sorrow (though too late) take notice of it, as a notable act of revenge of the crucified Christ upon those that were thus guilty of his death (see Praemon. to the Revelation.)

31. And he shall send his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.Between this and the 32. v. the Gr. and La. MS. inserts these words, [...] &c. as it is Lu. 21. 28. And when these things be­gin to come to pass, then look up, and lift up your heads, for your redem­tion draw­eth nigh. ]

Paraphrase 31. And he shall, as with an herald, and a loud sounding trumpet, gather together all the persevering beleivers, that remnant, whom he purposed to preserve from this destruction, wheresoever they are in any part of Ju­dea, see Rev. 7. 12. and rescue them from this common calamity, see v. 40, 41. and Rev. [...]. 3, 4, &c.

32. Now learn a parable of the fig-tree: when her branchis now be­come soft, and leaves sprout forth, [...] is yet tender, and putteth forth leaves, ye know that summer is nigh.]

Paraphrase 32. Now as by the sight of a figtree, the softnesse of the branch, and budding out of leaves, ye know and discern, that the winter is now past, and the summer is nigh ap­proaching.

33. So likewise ye, [when ye see all these things, know thathe is nee [...] [...] it is neer, even at the doors.]

Paraphrase 33. So in like manner re­solve ye, that these are most certain and infallible signes, by which when you see them, you may conclude that this coming of the son of man for the destructi­on of the Jews, and your rescue and deliverance is neer at hand.

34. Verily I say unto you, [This generation shall not passe, till all these things be fulfilled.]

Paraphrase 34. Of both which I now assure you, that in the age of some that are now alive, shall all that hath been said in this chapter, be certainly fulfilled (see Note on c. 23. 1. and Luke 18. 7. c.)

35. Heaven and earth shall passe away, but my words shall not passe away.]

Paraphrase 35. What I say is im­mutably firm and sure, the whole world shall be destroyed sooner then one word that I have now delivered shall prove o­therwise.

36. But of that day and hour knoweth no man, no, not the angels of heaven, but my father only.]

Paraphrase 36. But of the point of time when this judgment shall come (see Note on Heb. 10. a. and 2 Pet. 3. 10.) none but God the father knows that (see Note on Mar. 13. b.) and that must oblige you to vigilancy, and may sustain you in your tryals, (when you begin to faint by reason of persecutions from the Jews, v. 12. which this is to set a period to) by remembring that how farre off soever your deliverance seems to be, it may and will come in a moment unexpectedly.

37. But as the dayes of Noe were, so shall also the coming of the son of man be.]

Paraphrase 37. But this judgment on the Jews shall be like that on the old world, in respect of the unexpectednesse of it. See Lu. 17. 20.

38. For as in the dayes that were before the flood they were eating and drink­ing, marrying and giving in marriage, untill the day that Noe entred into the arke,

39. And knew not untill the flood came and took them all away, so shall also the coming of the son of man be.]

Paraphrase 38, 39. For as in the age before the deluge, the judge­ment had been preached six­score yeares together, and at last Noah by building of an arke did visibly forewarn them of the flood approaching, yet the people went on secure, and unmoved in their course, knew not so much as of his imbark­ing, till the very minute that the flood surprized them, and destroyed every person but Noahs family, that made use of the means prescribed them by God, so shall it be in this approaching destruction on this nation.

40. Then shall two be in the field, the one shall beapprehen­ded, and the other dis­miss'd, [...] taken, and the other left.

41. Two women shall be grinding in a mill, the one shall be taken, and the o­ther left.]

Paraphrase 40, 41. Then shall there be many acts of Gods provi­dence discerned in rescuing one from that calamity, wherein another is destroyed, especially that of departing out of Judaea v. 16. which the beleivers generally did at Gallus's raising the siege, (see Note g.) the rest staying behind, and so being destroyed; Two persons in the same field together shall be thus discriminated in their fate, two women grinding together, or turning of a hand-mill, one of them shall stay, and be destroyed, and the other that was in the same place, and danger with her, shall as by the Angel that hurried Lot out of Sodome, or otherwise, by some invisible disposition of that providence, which waits on his faithfull servants, be rescued from that de­struction v. 31.

42. Watch therefore, for you know not what hour your Lord doth come.]

Paraphrase 42. This judgment then being so neer, and yet so uncertain when the time will be, it will become every one to be vigilant every minute, that he may be of the number of those, to whom those strange deliverances are promised, that is, a faithful, constant, obedient servant of Christs, not tempted from his service by any terrors, see v. 13.

43. Butthis you doe know, [...] know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.]

Paraphrase 43. For certainly any man that were thus forewar­ned of a thief, that would break into his house at such a time, is mad, if he doe not provide a guard to secure it against that time.

[Page] [Page] [Page 119] 44. Therefore be ye also ready: for in such an houre as you think not, the son of man cometh.]

Paraphrase 44. And then by the same reason, when the time is so uncertain, and the being ready at that time so necessary, you are obliged to be alway on your guard, expecting every houre.

45. Who then is a faithful and wise servant, whom his Lord hath made ruler over his houshold, to give them meat in due season?]

Paraphrase 45. Whosoever of you ther [...] shall be intrusted by God in any office of trust or stewardship, especially in that of getting beleivers to Christ, and shall discharge that trust faithfully and discreetly, doe that which is his duty in times of triall, and persecution, v. 11, 12.

46. Blessed is that servant, whom his Lord when he cometh, shall find so doing.]

Paraphrase 46. Thrice happy shall be bee if, when his master comes to visit, he continue to be thus imploy'd, and so be found about the duties of his trust, constant and persevering, v. 13.

47. Verily I say unto you [that he shall make him ruler of all his goods.]

Paraphrase 47. His Lord shall en­large his trust, and make him steward of all, and not only of his houshould, either preserve him to be a governour in his Church, after these sad times are over, or otherwise reward him as he seeth best.

48. But and [if that evil servant shall say in his heart, My Lord delayeth his coming,]

Paraphrase 48. If that servant shall prove dishonest and say or think, that Christ means not to come and visit, as he said he would, 2 Pet. 3. 4.

49. And shall begin to smite his fellow-servants, and to eat and drink with the drunken.]

Paraphrase 49. And thereupn joyne in the persecuting of his bre­thren (as the Gnosticks did with the Jewes against the Christians,) and indulge himselfe presumptuously to licentious living, see 2 Pet. 3. 3. Jude 18.

50. The Lord of that servant shall come in a day when he looketh not for him, and in an houre that he is not aware of.]

Paraphrase 50. The time of visitation shall come on him, when 'tis least looked for, when he is in the worst posture to be surprized.

51. And shall note p cut him asunder, and appoint him his portion with the hypo­crites: there shall be weeping and gnashing of teeth.]

Paraphrase 51. And shall deale with him as a false debtor, or de­ceitfull steward, hew him asunder, and assigne him the same lot, which befalls the unbeleiving Jewes, Lu. 12. 46. bring the same destruction on the Gnostick Christians, and the Jewes together, and that shall be an irreversible, and a most miserable destruction.

Annotations on Chap. XXIV.

a Note: [...] V. 2. One stone upon another] The full com­pletion of this Prophecy of not one stone left on another, is very remarkable in story, which tells us that Turnus Rufus did with a ploughshare tear up the foundations of the Temple, and so not leave any part of it under ground undissolved, not one stone upon another. see Scaligers Canon. Isagog. p. 304.

b Note: [...] V. 3. Coming] [...], the presence, or the coming of Christ is one of the phrases that is noted in this book to signifie the destruction of the Jewes. See Note on c. 16. o. A threefold coming of Christ there is, 1. in the flesh to be borne among us, 2ly, At the day of doome to judge the world, 1 Cor. 15. 23. and in many other places; And beside these 3ly, a middle com­ing, partly in vengeance, and partly for the delive­rance of his servants; in vengeance, visible, and obser­vable on his enemies and crucifiers, (and first on the people of the Jewes, those of them that remain impeni­tent unbeleivers) and in mercy to the relief of the per­secuted Christians. So 'tis four times in this Chap. v. 27, 37, 39. and here. So 2 Thess. 2. 1. and 8. when the coming of Christ is said to destroy that wicked one, which it seems should then in a short time be revealed, which therefore as it agrees with the predictions here of the many Antichrists before this destruction, so it cannot be applicable to that other coming at the end of the world. So Ja. 5. 7, 8. where the designe being to esta­blish the scatter'd Jew-Christians, and to give them patience in their present pressures, the only argument is, because the coming of the Lord draws nigh, which being foretold as the season, which he that surviveth should escape (both here in this chap. v. 13. and c. 10. 22. and Mar. 13. 13.) as when their persecutors (for such were the unbeleiving Jewes) are destroyed, it must necessarily follow. The nearnesse of it is therefore the best motive to confirme the patience of any; and is again expressed v. 9. by the Judges standing before the gate, that is, very nigh at hand, ready to enter on the work. And so I conceive it signifies also, 2 Pet. 1. 16. as will appear by considering the circumstances of the place (see Note c.) and so ch. 3. 4. and 12. being a coming, which was within a while to be expected by them. And so 1 Joh. 2. 28. there having been before mention of the [...] ver. 18. the last hour then pre­sent, which belongs therefore to that matter, [...] both by the [...] the then presence of it, John being the disciple that lived to see it, and by the Antichrists again, that were to come before it. Of this coming of Christ it is, that Cunaeus and some other learned men interpret the Pro­phecy of Jacob, of Shilos coming. For that by Judah is signified the Jewish nation, and by the Scepter, the government, or politia, 'tis clear, which yet did not depart from them at Christs birth, no nor at his death, till about forty years after, at which time the govern­ment was wholly taken away from the nation, and from that time to this was never in any degree recove­red again, (and so that Prophecy then, and not till then, perfectly fulfill'd) and at the same time was the preach­ing of the Gospel to the Gentiles, which followes in that place. Thus when Christ answer'd Peter about John, If I will &c. ch. 21. 20. (which is in effect that John should live till this coming of Christ) 'tis clear that it must belong to the [...]. Theo­phylact. in Johan, 21 [...] destruction of the Jewes which John did outlive. That this is the meaning of his coming in glory with his angels, Mat. 16. 27. hath been shew'd already. So again Mat. 26. 64. his coming in the clouds of heaven, though it may be thought to look toward his finall third coming at the great day of doome, yet as the very Jewes have observ'd, that that phrase signifies the infliction of judgment or punish­ment, so that it doth so there, appears by the beginning of the verse, where, saith christ, [...], from now, that is, within a short time, saith Euthymius, you shall see this, &c. To the same may be applied that pa­rable, wherein the Master giving talents to his servants, bids them occupy till he Come, Lu. 19. 13. that the di­sciples use the talent intrusted to them, to get beleivers to Christ in Judaea, till the time, when Christ thus Comes to visit. So Lu. 18. 8. when the son of man comes, that is, when Christ thus comes to judge this nation, shall he find faith [...] in this land of Judaea? that is very little faith should be found among them. The phrase [...] (like as [...] among the Rabbins) signifying in the same manner, as it doth Lu. 21. 23. that is, [...] among this people, and so [...] [Page 120] [...], the tribes of Judaea v. 30. So Heb. 10. 37. yet a little while, and he that cometh, will come and will not delay, which cannot be interpreted of any other coming, but this, and had before been express'd v. 25. by [...] the day approaching, (see the Note on that place) And all this agreeable to that expression in S. Luke, c. 19. 15. where in the parable there is mention of the man [...] returning, [...] or, coming back, when he had received the kingdome, that is, of Christ retur­ning again after his going to heaven, and that first to call his servants to account for the talents, to see what profit came in of all his, and the Apostles preaching on earth, and then for his enemies, that would not have him raign over them, that is, the Jewes that rejected and crucified him, to send for them, and see them slain be­fore him. The only objection (of any appearance of reason) against this interpretation is, that this de­struction being wrought by the Roman army, and those as much enemies of Christianity as any, and the very same people that had joyn'd with the Jewes to put Christ to death, it doth thereupon appear strange, that either those armies which are call'd Abominable should be call'd Gods armies, or that Christ should be said to come, when in truth it was Vespasian and Titus that thus came against this people. To this I answer, 1. that 'tis ordinary with God in the old Testament to call those Babylonish, Assyrian, heathen armies, his, which did his work in punishing the Jewes, when they rebell'd against him. As for Vespasian (though it need not be said, and though the answer is otherwise clear, that Christ is fitly said to come, when his Ministers doe come, that is, when either heathen men or Satan him­self, who are executioners of Gods will, when they think not of it, are permitted by him to work destruction on his enemies, to act revenge upon his crucifiers) it is yet not unworthy of observation, how easie it might be in many particulars to shew that Christ was resem­bled or represented by that Emperour; As 1. that it was before-hand prophecyed of him, that he should be Emperour, (see Josephus l. 3. c. 7. [...] Suetonius, Taci­tus, Dion) 2ly, that an oxe brake in and fell downe at his feet, in Suetonius, as when Christ was born in the stable it had been: 3dly, that he healed the blind and the lame with spittle and touch, So Sueton, c. 7. and Tacit. l. 4. Hist. 4ly, that he was most humble and mild, humilli­mus & clementissimus, saith Suetonius, a perfect image of what was most eminently true in Christ, Learn of me, for I am meek—&c. 5ly, that he shut the gate of Janus Temple and erected a Temple of Peace, Josephus de Bell. Jud. l. 7. c. 24. and Baron. ann. 77. 6ly, be­cause he came out of Judaea, and was Ruler over the Gentiles, and so was by Josephus beleived to be the Messias: 7ly, that neither he nor his son Titus would be call'd Judaicus (in token of their victory over the Jewes) but ascribed all the conquest and whole work to God, saith Dio. 8ly, that he was by the Jewes them­selves taken for Shiloh, or Christ, because at that time all the progeny of the Assamonaei were ceased. By all which it is clear how farre it would be from strange how agreeable to Scripture-prophecies, which must be allowed to have somewhat of figure in them, and not to be perfectly literall) that Christ should be described here, in the person of Vespasian, to return, and so to come again to avenge his crucifixion, and punish the Jewes that crucified him. To which purpose many farther parallels betwixt the story of that destruction and the passages in the story of Christ might be obser­ved out of Josephus, As 1. That in Galilee were the be­ginnings of these miseries (Joseph. de Bell. Jud. l. 3.) where Christs first miracles were wrought. 2. That from Mount Olivet the siege began, l. 6. c. 10. where Christ seems to have been v. 1. when he began to deli­ver this Prophecy against them, and neer which place it was that he was apprehended. 3ly, That the time of the Passover was the beginning of the slaughter, c. 11. and lib. 7. c. 17. as it was of his crucifixion (see Euse­bius Eccl. Hist. l. 3. c. 5.) 4ly, That the high and low places were made smooth for the coming of the Roman army and the engines, ch. 12. as was said in John Bap­tists prophecy of it. 5ly, That at the coming of the Ba­listae they cried out, Filius venit ch. 18. The son cometh, which is the very phrase which we have now in hand. 6ly, That one was crucified alive before their faces, ch. 19. 7ly, That Longinus pierced the side of one, ch. 22. 8ly, That Titus desired to save the Temple in spight of them c. 24. and many prodigies of this nature, which might make it more reasonable that that destruction should be thus styled, the coming of Christ.

c Note: [...] V. 3. End of the world] By what hath been said of the meaning of Christs coming in this place, will appear also, what is the [...], the conclusion of the age, especially if it be mark'd that in stead of these two together, S. Luke c. 21. 7. hath only [...] these, uniting them into one, What is the signe when these things shall come to passe? and S. Marke [...], when all these things shall be concluded, that is, those immediately foremention'd, the destruction of the Temple, c. 13. 4. (see note on Mar. 13. a.) For the word [...] literally signifies age (see note on Lu. [...] 1. 0.) and is in a manner the English word with the Greek termination (and so is used sometimes for the age of man, all one with [...], as Homer Il. [...] a short age) and then [...] will denote the conclusion, or shutting up of that age, or the Jewish state, which was to be within that age, Accor­ding to that of the Jewes, that there was a double age, the then present and the future [...] the age to come, Is. 9. 6. which they call the age of the Messias, And so this revenge upon the Jewes, the destruction of that people, may be styled the consummation of the age. An eminent place there is in the Book of Tobit, which will give light to this, and shew the ground of this phrase in the ordinary speech of the Jewes, It is ch. 14. 5. where Tobit prophecies of three periods, which should fall after his time, 1. The rebuilding of the Tem­ple, God shall again bring them into the land, where they shall build the Temple, but not like the first, and that shall continue till the times of that age be fulfilled, that is the second period, the conclusion or consumma­tion of the age here, the end of the Jewish state. And then after is the glorious Jerusalem, the glorious build­ing spoken of by the Prophets, & there described, v. 6. by the turning of the nations, converting of the Gentiles, and serving God truly, and burying their idols, which is clearly the state of Christianity. Thus when in Ge­mara, out of an ancient writing 'tis said, Sanbed. c. 11. §. 29. that after 4291 years [...] the age shall be consummated, 'tis clear that it belongeth to this matter, not to the end of the whole world, but, as they say, to the daies of the Messias, which they use to call [...] the last daies, and so Heb. 9. 26. [...], the consummation of the ages, in the same sense also. And in that famous place of Daniel (referr'd to v. 14.) c. 9. 27. he shall make it desolate even untill the consummation. So ch. 13. 40. [...], the conclusion of this age, that famous period of the Jewish state, till which time Christ would not have the wicked hereticall Professors medled with, or discriminated, but pure beleivers, and impure mis­beleivers permitted together, that is, the Gnosticks (that soon sprung up after Christs departure) and the ortho­dox Christians. And accordingly so it was, These abominable hereticks infested the Church, and so for some time continued to doe under the guise of Christi­ans, though their heresie were a rapsody of Heathe­nisme and Judaisme and all vile practise; Only when the time of visitation came, then they were destroyed [Page 121] with the crucifiers of Christ, and then the discrimina­tion was made. Thusl. [...]. c. 3. Orosius evidently understands it, for speaking of the times before that destruction, Cùm Christus, saith he, à discipulis interrogaetus esset de conclusion temporum subsequentium, sic ait, Au­dituri estis praelia, &c. when Christ was asked by his disciples of the conclusion of the following times, he said, Ye shall heaer of warres &c. For the notion of this phrase, Mat. 28. 20. see Note c. on that Chapter. The like phra­ses ( [...] the end, & [...] the end of all things, &c.) have, [...] and shall be observed in their due places.

d Note: [...] V. 6. End] What [...] the end signifies, is ex­press'd by S. Chrysostome, [...] the end of Jerusalem, the same that before by Christs coming, and the end of the age. So v. 14. Then shall the end come, to wit, when the Gospel having been preached through all the cities of Judaea succeslesly, the Apostles turne to the Gentiles, as 'tis in the beginning of that verse. So Mar. 13. 7. the place directly parallel to this, so Lu. 21. 9. also, and 1. Pet. 4. 7. [...] the end of all things, that is, of the Jewish State, wherein those of the dispersion to whom he wrote, were so particu­larly concerned; And 'tis observable, that as there, when the end of all things, that is, that fatall destructi­on was at hand, there was actually [...] among them the [...] v. 12. that is, a combustion or conflagra­tion, to wit, that of civill broyles caused by the unbe­leiving Jewes, and hereticall Gnosticks, against the or­thodox and pure Christians, so here before this coming of the end, the nation shall rise against the nation, &c. v. 7. that is, there should be these civill commotions and warres among them, which did indeed so hasten their ruine, and make it so cruell, when it came. Thus also 1. Thess. 2. 16. where, upon the filling up the mea­sure of their sins, the wrath of God is said to have come hastily upon those Jewes [...], to a [...], or totall destruction of them, for though it were not then actually done, when that Epistle was writ, yet it was so certainly decreed against them, that it is said in the Aorist, indefinitely, it hath overtaken them already, that is, will speedily overwhelme them. Thus is the phrase used by Ezechiel c. 7. An end, the end is come upon the four corners of the land, v. 2. and 3. now is the end come upon thee, and v. 6. an end is come, the end is come, All to the destruction of the Jewes, not to the end of the whole world; see Note on Act. 2. 6. Now whereas it is here said, that all must come to passe, but the end is not yet, it followes yet manifestly from hence, that the false Christs mentioned v. [...] 5. must be some persons, that came before that period which is here cal­led the end, that is, before the approach of the Romans to destroy Jerusalem, [...] soon after the ascension of Christ. Of this kind is that Theudas which is mentioned by Eusebius in the time of Claudius, Eccl. Hist. li. 2. c. [...] not he that is refer­red to by Gamaliel Act: 5. 36. (for he is there said to have been before Judas Galileus, which was in the dayes of the taxing, that is, about the time of the birth of Christ, see Euseb. l. 1. c. [...].) but another later Theu­das, which though Eusebius by incogitancy affirme to be the same, which is mentioned by Gamaliel before Judas, yet he out of Josephus places him in the time of the prefecture of Fadus, that is, in Claudius's reigne. And of this Theudas saith Josephus, that being a sor­cerer he perswaded a great multitude to bring all their goods and follow him to the river Jordan, which he pro­mised to divide by his commands and give them an easie passage over it, and saying thus, [...] he de­ceived many (which is the thing here affirmed of him) and he and his were by Fadus discomfited, and his head cut off, and brought to Jerusalem. Such again was the Egyptian, Act. 21. 31. mentioned also by [...] l. 2. c. [...] Euse­bius and Josephus. And such was Dosthes or Dositheus which called himself [...], saith Origen, contr. Cel. l. 2. And indeed the rest of the forenamed and many more, which rose up with this undertaking, that they would redeem the Jewes out of their subjection to the Ro­mans, (See Lu. 21. 8.) though they did not distinctly call themselves Christ, yet did so in effect, the defini­tion of a Christ being [...] he that should redeem Israel, [...] Lu. 24. 21. As for the false Pro­phets mentioned v. 11. they belong to another period of time, immediately before the fatall day, v. 14. and by that which is mentioned together with them (the Christians hating and betraying one another, and many being scandalized, and falling off from Christ by that means, and the multiplying of iniquity, that is, the un­naturall dealing of those fellow-Christians, in sharp­ning the Jewes, and bringing that heavy tribulation, and oppression upon them, and the growing cold of love, that is, of constancy in confessing of Christ, all which was eminently fulfilled in the Gnosticks, (that fil­thy sect of Christians) 'tis most proper to interpret those Pseudo-Prophets to be the followers of Simon Magus, [...] to wit, those Gnosticks, which first secretly infus'd their doctrines of complyance with the Jewes, on purpose to avoid persecution from them, Gal. 6. 12. and at the time of writing the second Epistle to the Thessalonians, were then a mystery of iniquity, that is, had not then broken out into that height, as soon after they did upon occasion of the Apostles departing from the Jewes, and going profess'dly to the Gentiles, a while before the destruction of the Jewes, which came and destroyed these also, 2 Thess. 2. 8. And so 'tis here said next after the mention of the false Prophets, and the persecutions wrought by them, that the Gospell shall be preach'd to all the world for a witnesse to all na­tions, that is, that the Apostles shall give over the Jewes and go preach to the Gentiles, and then shall the end come, v. 14. and what that is, appears by the next words, v. 15. the abomination of desolation, &c. that is, Jerusalem besieged, in S. Luke. As for the Pseudo-Prophets and Pseudo-Christs v. 24. they belong to a third time, or period immediately consequent to the great tribulation, v. 21. upon Titus's building the wall about the city▪ which made the famine rage so hor­ribly, and the souldiers firing of the Temple, which soon followed after. For at this point of time,l. 8. o. [...] Jose­phus tells us of a false prophet, who as from God, pro­mised deliverance no all that should go up into the Temple, and many beleeving him, six thousand were by that means burnt in that fire. Beside this, saith he, there were many false Prophets, set up by the [...] seditious, promising help from God, and conjuring them neither to fly, nor think of delivering up the city, and though Josephus mention it not, yet it seems by v. 24. that by evil arts they wrought some strange feats, to gain beleef from them. Of these some exalted Si­mon, with his army in the wilderness, as the person by whom the work would be wrought, others directed them to John, and his faction of Zelots, which kept within the city, as it followes there v. 26. If they shall say unto you, Behold he is in the desart, &c. For by these means they were still kept in hope, and restrained both from flight and delivering the city, and so more as­certain'd to all sad distress and destruction finally.

e Note: [...] V. 7. Nation] The Greek word [...] here, which we render nation, and the Latine gens, (answerable to the Hebrew [...] are the Originals from whence the words ethnick (or heathen) and Gentile come, and by the customary acception of the words for the other na­tions of the world, exclusively, and in opposition to the Jewes then, & Christians now, it comes to passe, that the word nations is ordinarily thought to signifie all other people of the world, but never the Jewes. But this is a mistake, thus casually & causelesly occasioned; For there were severall divisions of Palestine (as they were be­fore [...], Deut. 15. 6. many nations and great, c. 9. 1. which were the Jewes now possess'd of) Judaea, [Page 122] and Galilee, & Iturea, and Abylene; And each of these is properly called [...] natio, and so [...] kingdome too, there being severall Tetrarchs over them Lu. 3. 1. So Ec­clus. 50. 26. there being mention of [...] two nations, Samaria is presently specified to be one of them. And so here and Lu. 21. 10. the phrase nation against nation (& in like manner kingdome against kingdome) may well de­note civill intestine commotions in Palestine, perhaps one of these Tetrarchies against another, or else one of these against it selfe (as civill warres are intestine brea­ches in the same city or nation) and so certainly the very phrase is used 2 Chron. 15. 6. where as an expression of the great vexations of the Jewes v. 5. 'tis added, nation was destroyed of nation, city of city, where the Greek reads [...] nation shall fight (as here shall rise) against nation. In this sense we finde not only the word nation in the singular appropriated by some ad­junct to Judea, as our nation, Lu. 7. 5. our place, and nation, Joh. 11. 48. the nation of the Jewes, Act. 10. 22. this nation, Act. 24. 2, 10. thy nation, Joh. 18. 35. and my nation, Act. 24. 17. 26. 4. 28. 19. but with­out any such adjunct, [...] the nation, Lu. 23. 14. and Jo. 11. 50, 51, 52. and even in the Plural, the word nations used in the Prophets for Palestine; so Psal. 2. 1. the [...], or nations, and people, that op­pose Christ, are, I conceive, the Jewes in their consul­tation against him, and so 'tis interpreted and applyed peculiarly to them, Act. 4. 25, 27. where they are cal­led [...] the nations and people, and more di­stinctly, v. 28. (divided from Herod and Pontius Pilate) the nations and people of Israel. And so when of Jeremy 'tis said, that he was ordained a Prophet unto the nations, Jer. 1. 5. the Jewes sure are at least one of those nations. So. c. 4. 16. mention to the nations, that is, to the Jewes. For by that which followes in the next words, publish against Jerusalem, it appears to be a Prophecy against that people, so c. 25. 11. these na­tions, that is, the Jewes, shall serve the King of Babylon seventy years, the precise time of the Jewish captivity. So when Mat. 12. 15. 'tis said that Christ withdrew from Capernaum (and Mar. 3. 7. 'tis specified, that it was to the sea of Galilee) upon that is applyed to him by S. Matthew that of Is. 42. 1. that he shall declare judgement to the Gentiles, or nations, and in him shall the [...] nations trust, that is, the Jewes in Galilee and the adjacent cities of Tyre and Sidon, &c. which came out and were healed of him, Mar. 3. 8. when the Pharisees consulted to destroy him, Mat. 12. 14. So Lam. 1. 1. when of Jerusalem 'tis said, that she was great among the nations, that signifies that city to have been the Metropolis of Judea, as is farther express'd by the next words, and Princesse among the Provinces. And so, I suppose, is to be affirmed of the chiefe or first fruits of the nations, Am. 6. 1. and some others the like; Thus Lu. 21. 25. [...], a di­stresse of the nations on, or in, the land of Palestine, see Note on that place. That this is the meaning of nation here, will appear both by the completion of this Pro­phecy (not by warres in other parts of the world, for that was so ordinary a thing, that 'twas incompetent to be given for a signe or denotation of a particular time, but in the great commotions and slaughters (see Rev. 6. 4. Note a.) that were in Palestine, as also by the addition of famines &c. [...], from place to place, which belongs to that famine mentioned Act. 11. 28. (and in Eusebius Eccl. Hist. l. 3. c. 5. out of Josephus de Bell. Jud. l. 5. in the dayes of Claudius Caesar, which (agreeably to this prediction of Christ) was there also foretold by Agabus, and when 'tis there said that it shall be [...], [...] on the whole world, that must be understood (as [...] world signifies Lu. 21. 26. and Rom. 10. 18.) the whole land of Judea, according to the manner of the Septuagint, who oft render the land (when it signifies the land of Judea) by [...] the world. So Is. 10. 23. where for [...] in the world, the Apostle Ro. 9. 28. reads [...] upon the land, so Isai. 13. 5. [...], to destroy the whole world, where accor­ding to the Context we read to destroy the whole land, and so again v. 9. [...], to lay (not the world, but) the land desolate: so c. 24. 1. See Note on Lu. 2. a. And in this sense of [...] world, the prediction here exactly agrees with Josephus's rela­tion of the times, who saith, [...], that there was a great famine through Ju­dea. And accordingly 'tis said in the Act. c. 11. 29. that they of Antioch sent reliefe into Judea, which ar­gues the famine to have been confined to Judea, and not extended to Antioch, see 1 Cor. 16. 1. and 2 Cor. 9. 1. And thus most probably must [...] be inter­preted in this chapter, v. 9. all the nations, that is, of Paelestine, all the Jewes in all parts, for the Jewes were they which so hated and persecuted them (and the Gen­tiles comparatively did not but as they were stirred up by them) and the Apostles are not yet supposed to goe out of Palestine, but to be on their taske of preaching through the cities of Israel, till the time of Christs coming to destroy that people, Mat. 10. 23. see note on that chap. h. And accordingly 'tis possible that the 14. verse of this chapter of the preaching of the Gospel [...], in the whole world, and [...] for a testimony [...] (which is there the im­mediate forerunner of this end, or coming of Christ to destroy the Jewes) may be so understood, as will be most agreeable to c. 10. 23. of the Apostles preaching through all the parts of that region, that is, so as [...] and [...] shall not signifie the world, or nations in the greatest latitude, but all Palestine, and the severall nations and cities in it, as we know, Gens signifies a­mong the Latines in a very limited sense, no more then a family or kindred, and so here it may signifie all the tribes of the Jewes. But in that 14. v. it may be other­wise interpreted very fitly, that just before the coming of that vengeance on the Jewes, the Gospel shall be preached through all the world, which indeed was the naturall consequent of their having preach'd over all the regions of the Jewes successively. See more of this word [...] in Note on c. 28. b. and on Rev. 11. g.

f Note: [...] V. 15. Abomination] That the [...] abomination of desolation stan­ding in the holy place, is the Roman army besieging Jerusalem, may appear 1 by the parallel place Lu. 21. 20. where before that admonition of, then let those that are in Judea fly to the mountains, &c. (which here fol­lowes immediately, and so demonstrates it to be this very matter) these words are set, when ye shall see Je­rusalem compassed with armies, then know that the deso­lation thereof is nigh. 2dly, by the agreeablenesse of the words to this sense, and consonance of them to that other expression in S. Luke. For the [...] doth (by an Hebraisme, imitated by the Wri­ters of the New Testament) signifie an abominable, heathen, profane, wasting company of souldiers, or the like: so in the place of Daniel (here referred to) 'tis clear c. 9. 27. with the abominable armies he shall make it desolate, the word abominable being ordinari­ly applyed to the then polluted and idolatrous heathen world, of which the Romans were a principall part, whose armies were to work this desolation on Jerusa­lem; Agreeable to which it is what Artemidorus hath said in his Oneirocritickes l. 2. c. 20. that [...] vul­tures or Eagles (the very creatures to which in this place the Roman armies are compared v. 28.) signifie in his art [...], wicked abominable enemies, the very paraphrase of [...] here, This army, by which the desolation is wrought, is therefore express'd by this. And the standing of it in the holy place, is the situation of it about Jerusalem, for so [...] [Page 123] signifies on or among, or close to that place, to wit, the bounds of that City, which is so oft called the holy ci­ty, or place. And so these words, though at first sight somewhat distant from it, signifie no more then that heathen army about Jerusalem. And when in S. Marke 'tis said to stand [...] where it ought not, [...] that re­ferres to the separation made by God of the Jews from all other the heathen people, which were not to come to that place, which is therefore called holy, in respect of that separation from all others. That by this Prophe­cy in Daniel is meant the [...], the total destruction and final ruine of the Temple, see Euseb. Eccl. Hist. l. 3. c. 5.

g Note: [...] V. 16. Fly to, &c.] How exactly the several pas­sages of story in Josephus agree with these predictions, will easily be discerned by comparing them, particular­ly that which belongs to this place of their flying to the mountains, &c. For when Gallus besieged Jerusalem, and without any visible cause, on a suddain raised the siege, what an act of Gods speciall providence was this, thus to order it, that the believers or Christian Jewes be­ing warned by this siege, and let loose (set at liberty a­gain) might flie to the mountains, that is, get out of Judaea to some other place? Which that they did ac­cordingly appears by this, that when Titus came some months after and besieged the city, there was not one Chistian remaining in it. This same thing is observed by Eusebius Eccl. Hist. l. 3. c. 5. and that the people of the Church in Hierusalem (that is, the Christians there) [...], &c. according to an oracle delivered by revelation to some honest men among them, commanding them to goe over Jordan to a city called Pella, did all re­move thither, and left Jerusalem without any Christi­ans in it at their destruction; And this he referres to read at large in Josephus, where the story is set down. The same is again related by Epiphanius, de Pond. & Mens. ch. 15. (see 1 Pet. 1. 5.)

h Note: [...] V. 17. House top] The buildings of Judaea had ge­nerally [...] plain roofs fit to walk upon, and con­verse in, as cloysters paved with stones to that purpose. See Gerson tract. in Magnif. p. 975. whence, saith he, is that of the Psalmist, I am become as a sparrow on the house top, walking solitary there. Of this whole pas­sage, that it belongs to the Jewes in Jerusalem, see Cae­sarius, Dial. 4. [...]. 194. [...], &c. Christ foretelling the future flight of the Jews, commands them to fly to the mountains, for after Vespasian. Titus arising, utterly demolished and de­populated Jerusalem, destroyed the Jewes, the men with the sword, the children by dashing them against the ground, cutting up them that were with child, with all kind of death and destruction blotting out those fighters against God. And it happened that the city was taken on the sabbath day, all the people staying at home to ob­serve the sabbatick rest, and this in the winter also, and so none could avoid or escape the destruction. He that was on the house top indevoured to hide himself, and so preferring life before possessions, would not take any thing out of his house. He that was in the field, or country about, did not onely not return to his house, but fled as far as he could, seeing the burning and taking of the city.

i Note: [...] V. 22. No flesh] By no flesh here is meant none of all the Jews, so saith S. Chrysostome, [...], that is, [...], all flesh, that is, all the Jewes, That is, that the sharpnesse of this warre from the Romans without, and of the Zelots within, that killed all that were averse from warre, was such, that if it had continued, [...], if it had gone on farther a­gainst the city, all the Jews every where [...], had been destroyed utterly.

k Note: [...] Ib. Elects] The [...] here are those few, whom God had determined to preserve out of that common destruction, the beleivers among the Jewes. These are the remnant, so oft mentioned by the Prophets, that they should escape, [...] the remnant according to the election of grace, Rom. 11. 5. So v. 7. [...]. this remnant of the Jews have obtained that, which the rest, being obdurate, and senselesse, obtained not. Of this word see Note on 1 Pet. 2. c.

l Note: [...] V. 26. Secret chambers] [...] saith Hesychius, signifie [...], secret dwellings, possibly such where men could gather company together undiscer­nibly, and so raise armies secretly, as others (which de­signed it openly) in the wildernesse, v. 5. But 'tis more likely that [...] being taken ordinarily for a maga­zine or storehouse, the word may so signifie here, places for ammunition, and armes, some frontier towns in the borders of that kingdome, where men and armes lay in store for defence. Agreeable to this is that of Hesy­chius in the word [...], that they are [...], the Keepers, and Governours, and Storers of the publick moneys, and all else that was common. And accord­ingly the [...] before, may most pro­bably denote such houses of store, under ground cel­lars, &c.

m Note: [...] V. 28. Eagles] The explication of this verse will depend upon two things, 1. that the Eagle was the en­signe of the Roman Militia, So saith Dion, 'twas [...], a little shrine with a golden eagle in it. And though the Persians also had the Eagle in their army, yet that was but one in the whole army, as the [...] or Kings-colours, whereas the Romans had two in every legion. So in the anci­ent Writer of the Sibylline Oracles, prophecying of the destruction of the Roman powers, [...], the glory of the Eagle-bearing le­gions shall fall. To this I shall only adde that of Pliny, Nat. Hist. l. 10. Aquilam Romanis legioni­bus Caius Marius in secundo consulatu suo propriè dicavit; Erat & antea prima cum quatuor aliis, Lupi, Minota [...]ri, Equi, Apríque singulos ordines anteibant; Paucis ante annis sola Aquila portari coepta est, reliqua in castris relinquebantur, Marius in totum ea abdica­vit, C. Marius in his second Consulship appointed the Eagle for the Romane Legions: Before that, it had been the first, but had four more to bear it company, the Wolfe, the Minotaure, the Horse, and the Boare. Then these four grew out of use, and only the Eagle was brought out. But Marius wholly abdicated the rest. From whence 'tis clear, 1. that all the five Ensignes in use among them, were by Marius reduced to that one of the Eagle, and so remained at the time wherein Christ spake, and indeed was not changed till Constantine brought the Crosse into their armies. 2. That that, as all the other four, was an Embleme of rapacity or devouring, which (together with their sagacity to find out, and skill to presage slaughters) was the other thing, on which I purposed to ground the explication of this verse. To which purpose (besides that observation of Jobs concerning the Eagle, she seeketh the prey ( [...].) and her eyes behold afarre off, her young ones also suck up blood, and where the slain are, there is she, chap. 39. 29, 30. setting down the whole matter very exactly and punctually) I shall add some few others out of Authors. The Eagle that is there spoken of in Job, is by the Translatours rendred [...], of which kind of Vultures 'tis [...] Lucians expres­sion, and that proverbial, speaking of one that had a great sagacity, [...], a carkasse will sooner be concealed from those Vultures. So saith [...] Phornutus, This vulture is a kind of bird consecrated to Mars, [...], because such birds abound, where there are many carkasses, and they are, saith he, [...], proclaimers of fights, and doe tell their companions of them by a kind of [Page 124] cry of theirs. So Philes in his Iambicks [...].

[...],
[...],
[...],
[...],

These birds have a divining nature in them, By which it is that they travail as companions of armies, in hope and expectation of the carkasses that fall there, and are most ravenous in the devouring of what is there left be­hind. So Artemidorus in his [...]. l. 2. c. 20. having set down this very species of Eagles, these [...], to denote those detestable enemies (which even now were mentioned, as an explication of the [...] v. 15.) [...], which dwelt not in the city, he gives this reason of it, [...], they rejoyce in dead bodies. Sol. 4. 58. again mentioning the sig­nification of the severall creatures, and among them the [...], the open raveners (among which he reckons these) they signifie, saith he, [...], theeves and plunderers. From whence it is that our countryman Mr. Fuller in his Miscellanies hath con­jectured [...] or [...] ( [...] [...], in Sozomen, Eccl. hist. l. 1. c. 4.) to come from [...], which signifies devouring or rapacious. All which being put together shews the reasonablenesse of this in­terpretation of the verse, and how perfectly agreeable it is to the Context in this place, where the last thing that was said, was, that the judgement should fall upon the Jews almost at once, in the most distant places of that nation, and that is here proved by this resemblance, that as the Vultures find out the carkasse, wheresoever it is, so shall the Roman armies find out the Jews, and prey, and make slaughter of them. And although in S. Luke chap. 17. 37. it be brought in by way of answer of Christ to the disciples question [Where Lord?] that is, Where shall this visible vengeance be wrought? yet that is very agreeable with this sense also, and will hardly be capable of any other. For there should not be any determinate place for the working of this ven­geance, but wheresoever the Jewes are, there shall they be found out and destroyed by these Roman Eagles. By all which it will become reasonable enough to apply to this finall destruction of the Jewes by the Roman Eagles, that prophecy so long before delivered by Mo­ses, Deut. 28. 49. The Lord shall bring a nation a­gainst thee from farre, from the end of the earth, as the Eagle flyeth (the words as swift are put in by our English, and are not in the Originall) a nation whose tongue thou shalt not understand. So Hos. 8. 1. as an eagle against the house of the Lord, &c.

n Note: [...] V. 29. Powers of heaven] [...] ordinarily sig­nifieth an host or, army, and [...], answerable to [...] the powers or the hosts, of heaven, are the Sun, Moon, and Stars, that move and shine there. These are used in Propheticall, that is, figura­tive writings, to denote the then Church of God, the people of the Jewes, (according as the Temple is called the Campe, and all things in it are express'd by that Me­taphor of a militia) so when Dan. 8. 10. it is said of the little horne, It waxed great even against the host of heaven, and it cast down some of the host, and of the stars to the ground, and stamped upon them. There is little doubt but the Jewes are meant thereby the host of heaven, for otherwise it would not be very intelligible of the stars of heaven, how they should be cast down to the ground, and stamped on, save only in this sense, as Jerusalem is said elsewhere, Lu. 21. 24. to be troden under foot by the Gentiles. According to this notion of this phrase, all the rest of this verse will be interpretable, that the Sun, that is, the Temple, the Moon, that is, Jerusalem the chief city, and the Starres, that is, the rest of the lesser Cities, and so altogether making up the host of heaven, that is, the whole nation and Church of the Jewes, shall be brought down from the flourishing con­dition, which they had formerly enjoyed, many cities, Jerusalem particularly, utterly destroyed, and the whole people shaken, endangered shrewdly, brought neer (only a remnant escaping according to the pro­phecies) to utter desolation (see Isa. 13. 10. and 34 4. Ezek. 32. 7. Joel 2. 31. and Rev. 6. 13, 14. note g. and Rev. 8. note g.) And so agreeable to this exactly will that voice of Jesus the son of Ananias be, Euseb. l. 3. c. [...]. [...], Wo wo to the city, and to the people, and to the Temple.

o Note: [...] V. 30. Signe] This [...] may possibly signifie some speciall prodigy, that should fall about that time attending on that destruction. Josephus mentions many, de Bell. Jud. l. 7. c. 12. especially that of a Comet in forme of a fiery sword, which for a year together hung over the City. But this was but a presage of the fatall destruct [...]on of that city, and so, though it were a visible signe of the sonne of mans coming, that is, of the vengeance which he meant to work upon this people, and that [...], being literally in heaven, yet it cannot belong to this place, which sets down the consequents, which ensued [...], after the distresse, and straights, of those days, that is, after the siege of Jerusalem v. 29. And therefore this signe of the son of man may rather signifie here such a manifestation of Christs presence in this punishment of the Jewes, as should convince them, that it was for their crucifying of him, that it was come upon them, and accordingly mourn (all the tribes of Israel, as it followes) &c.

p Note: [...] V. 51. Cut him asunder] Twas the law for Debtors that were accused and cast in Judgment for falsenesse, or not performance of promise, and obligation to Cre­ditours, [...] to be cut asunder, saith Tertull. Apol. p. 22. and so proportionably Stewards, that have not performed their Masters trusts: And these are ranked with hypocrites, that is, [...] knaves, false, deceitfull persons, expressed by S. Luke (in setting this down) c. 12. 46. by [...] unbeleivers or unfaithfull. And the meaning of the verse seems to be this, that they which in stead of serving Christ in his Church, in bringing in beleivers to him, shall (upon the persecuting of Chri­stians by the Jewes, and the deferring this vengeance of Christ upon that people) begin to joyne with the Gno­sticks, 1. in their complying with the Jewes, and perse­cuting the Orthodox Christians, 2dly in indulging to the licentious practises observable among them, these Apostate false servants of Christ shall pay dearly for it shall be destroyed by Christ, like false stewards, be joyn'd with the Gnosticks (those hypocrites or unbe­leivers, abominable reproaches, and stains of the Christian profession) as in their practises, so in their destruction.

CHAP. XXV.

1. THEN shall the kingdome of heaven be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom.]

Paraphrase 1. At that point of time last spoken of, the heavy visi­tation on this people, The condition of Christians will be fitly resembled by this parable of ten virgins, which took hand-lamps, (then in use, and fit to carry abroad for night-lights) and went out to fetch a bridegroom, and the bride, and wait on them to the feast. See Note on c. 9. c. and Rev. 18. 23.

[Page 125] 2. And five of them were [wise, and five were foolish.]

Paraphrase 2. prudent, provident, and the other five improvident.

3. They that were foolish [took their lamps, and took no oyle with them.]

Paraphrase 3. took with them their lamps, and oyle in them, sufficient to maintain them at present, but had no provision, or store for the future.

4. But the wise took [oyle in their vessels, with their lamps.]

Paraphrase 4. a provision of oyle in vessels which they had for that purpose, to replenish their lamps, when the oyle which was in, was spent.

5. While the bridegroom tarried, they all slumbred and slept.

6. And at midnight there was [a cry] made, Behold, the bridegroom cometh, goe ye out to meet him.

Paraphrase 6. a great noise, hurry, and proclamation,

7. Thed all those virgins [arose, and trimmed their lamps.]

Paraphrase 7. went to trim their lamps, and fit them for their march, but when they went to doe so, some of them had oyle, and others had spent it all.

8. And the foolish said unto the wise, Give us of your oyle, [for our lamps are gone out.]

Paraphrase 8. for ours is all spent, and so our lamps are gone out.

9. But the wise answered, saying, Not so, lest there be not enough for us and you,] but goe ye rather to them that sell, and buy for your selves.

Paraphrase 9. And the wise answered them, that they had reason to fear, that if they should be so kind, they should deprive themselves, and not have sufficient for both.

10. And while they went to buy, the bridegroom came, and they that were ready went in with him to the [marriage,] and the dore was shut.

Paraphrase 10. place of nuptial en­tertainment,

11. Afterwards came also the other virgins, saying, Lord, Lord, open to us.

12. But he answered and said, Verily I say unto you [I know you not.]

Paraphrase 12. here is now no enter­tertainment for such as you, who have by your sloth and improvidence betrayed your selves.

13. Watch therefore, for ye know not neither the day nor the hour,These words to the end of the verse are omitted both in the Gr [...]nd Lat. and [...]n the Kings MS. wherein the son of man cometh.

14. For the kingdome of heaven is as a man travelling into a farre country, who called [his own servants] and delivered unto them his goods.

Paraphrase 14. his domestick officers in their severall places, stew­ards, husbandmen, &c.

15. And unto one he gave five talents, to another two, and to another one, to every man [according to his several ability,] and straightway took his journey.

Paraphrase 15. what was competent for that imployment, place, office, exigence of businesse intrusted to him under his Lord, and agreeable to his capacity.

16. Then he that had received the five talents, went and traded with the same, or gained other, &c. for the Gr. and Lat. and the Kings MS. reads [...] made them other five talents.

17. And likewise he that had received two, he also gained other two.

18. But he that had received one, went and digged in the earth, and hid his Lords money.

19. After a long time the Lord of those servants cometh, and reckoneth with them.

20. And so he, that had received five talents, came and brought other five ta­lents, saying, Lord, thou deliveredst unto me five talents, behold I have gained be­sides them five talents more.

21. His Lord said unto him, Well done, thou good and faithful servant, thou hast been faithful [over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.]

Paraphrase 21. in trafficking with these lower meaner things, see Luke 19. 17. and 16, 10.) thou shalt be highly dignified, Luke 19. 17. as one of them that thy Lord hath joy of, or that he delighteth to ho­nour, Hest. 6. 6.

22. He also that had received two talents, came, and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents besides them.

23. His Lord said unto him, Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.

24. Then he which had received the one talent, came and said, Lord, [I knew thee that thou art an austere man, reaping where thou hast not sown, and gathering where thou hast not strewed:

25. And I was afraid, and went, and hid thy talent in the ground, Lo, there thou hast that is thine.]

Paraphrase 24, 25. I had had experi­rience of thy severity in re­quiring increase from thy servants far above that which thou intrustest to them, and I for fear of losing my talent, and provoking thy displeasure thereby, thought it best to dig a hole in the earth, and there lay it up safe, and accordingly there is thy talent safe again, though without any increase of it.

26. His Lord answered and said unto him, Thou wicked and slothful servant, [thou knewest that I reap where I sowed not, and gather where I have not strewed.]

Paraphrase 26. Thy words acknow­ledge thee to have had actually in thy thoughts, that I that was one that dealt in merchandise, and making of gain, would expect profit of that which I committed to thee.

27. Thou oughtest therefore to have put my money to the [exchangers, and then at my coming I should have received mine own with usury.]

Paraphrase 27. money-merchants (see Note on c. 21. b.) and then at my coming home I should have had mine own again, and some increase with it.

28. Take therefore the talent from him, and give it unto him which hath ten talents.

29. For unto every one that hath shall be given, andgiven in all abundance, [...] he shall have abundance, but from him that hath not shall be taken away even that which he hath.]

Paraphrase 29. For to him that useth and improveth Gods grace, shall by degrees be given so much, that at the last he shall have all abundance, but from him that doth not so, that which had for­merly been given him, shall be withdrawn.

30. And cast ye the unprofitable servant into outer darknesse, there shall be weeping and gnashing of teeth.]

Paraphrase 30. As for him that made no use of (nor brought in any increase to his Master from) the talents entrusted to him, the idle disobedient servant, (see Note on Luke 17▪ a.) let him be cast out into the dungeon, never to come out again, that embleme of eternall hell, the place of all pains, and horror.

[Page 126] 31. When the son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.]

Paraphrase 31. All this parable from ver. 13. to this place being put as in a parenthesis, Christ here proceeds. But when Christ comes to judgement, whether to execute vengeance on this peo­ple, or (of which that is an embleme) to doom every man for his future eternal being, then shall his appearance be glorious and full of majesty.

32. And before him shall be gathered all nations.] and he shall separate them one from another, as a shepheard divideth his sheep from the goats.

Paraphrase 32. And all the people of the Jews, beleivers and unbe­leivers, and all other men that have ever lived in this world, every one having had some talent to trade with, entrusted to him by God, shall by the Angels sent out to that purpose (ch. 13. 41.) be gathered before him.

33. And he shall set the sheep on his right hand, but the goats on the left.]

Paraphrase 33. And all the meek o­bedient followers, and disci­ples of his he shall place in a state of greatest dignity and preferment, but all the unfaithfull disobedient shall be cast into judge­ment.

34. Then shall the king say unto them on his right hand, Come yee blessed of my father, inherit the kingdome prepared for you from the foundation of the world.]

Paraphrase 34. And then as a King, or Judge shall he distribute the joyes and dignities of the kingdome of heaven, which before all eternity were designed to be the reward of all faithful servants of God.

35. For I was an hungred, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in.]

Paraphrase 35. According to every mans works of piety or chari­ty performed in this life, expressed here by feeding and entertaining of Christ.

36. Naked, and ye cloathed me, I was sick, and ye visited me, I was in prison, and ye came unto me.]

Paraphrase 36. and again of cloathing his naked body, tending him when he was sick, releiving, assisting, providing for him, and visiting him in restraint.

37. Then shall the righteous] answer him, saying, Lord, when saw we thee an hun­gred, and fed thee? when saw we thee thirsty, and gave thee drink?

Paraphrase 37. Then shall those hum­ble faithful disciples of his, as not being conscious of any such acts of service or charity shewed to Christ,

38. When saw we thee a stranger, and took thee in? or naked, and cloathed thee?

39. Or when saw we thee sick, or in prison, and came unto thee?

40. And the king shall answer and say unto them, Verily I say unto you, In as much as ye have done it [to one of the least of these my brethren,] ye have done it unto me.

Paraphrase 40. to the meanest man a­live, partaker of that humane nature, which I have honoured by my assuming it,

41. Then shall he say also unto them on the left hand, [Depart from me ye cur­sed into everlasting fire, prepared for the devil and his angels.]

Paraphrase 41. You are an accursed number of men, adjudged to eternal hell, which was not originally created, or designed for you, or any of mankind, but for the Prince of Devils, and those An­gels that sinn'd and fell with him, but now by your wilful defaults is become your portion also.

42. For I was an hungred, and ye gave me no meat,] I was thirsty, and ye gave me no drink,

Paraphrase 42. And this is a most just reward for your doings, your impiety and uncharitablenesse of all sorts. For when I was ready to famish for hunger, you would spare nothing out of your plenty to relieve me.

43. I was a stranger, and ye took me not in, naked, and ye cloathed me not, sick and in prison, and ye visited me not.

44. Then shall they also answer him, saying, Lord, when saw we thee an hungred or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?]

Paraphrase 44. And then they as if not conscious of this impiety, shall begin to expostulate that they never dealt thus unkindly with Christ, never saw him in any distresse without releiving him.

45. Then shall he answer them, saying, Verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me.

46. And these shall goe away into everlasting punishment; but the righteous into life eternal.

CHAP. XXVI.

1. AND it came to passe when Jesus had finished all these sayings, he said unto his disciples,

2. Ye know that after two days is the note a Passover, [and the son of man isdelivered up [...] betray­ed to be crucified.]

Paraphrase 2. Which being a time of executions among the Jewes, Christ shall at that time certainly be delivered up by the Jews to the Romans, to dye after their manner, that is, to be fastned on a crosse, &c.

3. Then assembled together [the chief Priests, and the Scribes, and the Elders of the people] unto the palace of the high priest, who was called Caiphas,

Paraphrase 3. the whole Sanhedrim.

4. And consulted that they might [take Jesus by subtilty, and kill him.]

Paraphrase 4. apprehend Jesus secret­ly, without any great noyse, Lu. 22. 6. and cause him to be sentenced and put to death by the Romans.

5. But they said, Not on the feast day, lest there be an uproare among the people.]

Paraphrase 5. And although it were customary to put malefactors to death at solemne times, Acts 12. 4. that their punishment might be more exemplary, yet they had an exception to that, because of the great opinion the people had of him, which might cause a sedition among them, if 'twere done at any such time of resort, and therefore they deliberated, and had some thoughts of putting it off, till after the feast. (But it seems this counsel was laid aside upon Judas's proffer, v. 15. only a fit season was sought by Judas, v. 16. perhaps only that of apprehending him in the night.

6. Now when Jesus was in Bethany, in the house of [Simon the leper,]

Paraphrase 6. One Simon known, and distinguish'd from others by this, that he had once had a leprosie, and 'tis probable, had been cured of it by Christ, and so was a disciple of his, a Christian.

[Page 127] 7. There came unto him [a woman] having an note b cruise. alabaster box of very precious ointment, and poured it on his head, as helay, sat note c at meat.

8. But when his disciples saw it, [they had indignation, saying, To what purpose is this wast?]

Paraphrase 8. one of them, by name Judas Iscariot, (see c. 27. Note h. and c. 21. 2.) murmured that so much ointment should be cast away upon Christ.

9. For this ointment might have been sold for much, and given to the poor.]

Paraphrase 9. when it might have been sold at a good rate, and that have relieved many poor people,

10. When Jesus understood it, he said unto them, [Why trouble ye the woman? for she hath wrought a good work upon me.]

Paraphrase 10. Why doe you mur­mure or complain of this womans action, seeing that which she hath now done is an act of charity, or piety very seasonable at this time?

11. For ye have the poor alwayes with you, but me ye have not alwayes.]

Paraphrase 11. For you are sure to have continuall opportunities of giving almes to the poor, but ye are not likely to have so towards me.

12. For in that she hath powred this ointment on my body, she did it for my buriall.]

Paraphrase 12. And indeed this very act, which she now hath done, is more then an act of charity, 'tis a presage very significant, that I shall dye, and be buried very shortly, for which this ointment is proper, by way of embalming.

13. Verily I say unto you, wheresoever [this Gospel] shall be preached in the whole world, there shall also this that this woman hath done be told for a memorial of her.

Paraphrase 13. the story of Christs death and burial.

14. Then one of the twelve called Judas Iscariot,] went unto the chiefe priests,

Paraphrase 14. Then Judas he that had made that mutiny, and conse­quently that had had this answer given him, in foul displeasure upon this occasion, (and knowing that they of the Sanhedrin were desirous to apprehend him privately)

15. And said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirtyor staters, for the Gr. & Lat. MS. read [...] [...] [ note d pieces] of silver.

Paraphrase 15. Shekels

16. And from that time he sought [opportunity todeliver him up, [...] betray him.]

Paraphrase 16. such an opportuni­ty as they meant, v. 4. that is, an opportunity of taking him, when the people should not be aware, to deliver him up unto them.

17. Now the first day of the feast of unleavened bread the disciples came to Je­sus saying, where wilt thou that we prepare for thee to eat the passover?]

Paraphrase 17. Now on the thursday evening, wherein the thir­teenth day of the moneth Nisan was concluded, (see Note on Mar. 14. c.) and the fourteenth day began, the day of pre­paration to the feast of unleavened bread, whereon they put all leaven out of their houses, that is, on the evening which began the Paschal day.

18. And he said, Goe into the city to such a man, and say unto him, The master saith, [My time is at hand, I will keep the passover at thy house] with my disciples.

Paraphrase 18. The season of my death is so neer at hand being likely to befall me before this Paschal day at even, (werein they were wont to eat the lambe) that I cannot solemnly observe the paschal sacrifice, I will there­fore eat the unleavened bread and bitter hearbs, the memorial of the afflictions and deliverance in Egypt, at thy house this night, See Note on Mar. 14. c.

19. And the disciples did as Jesus had appointed them, and made ready the Passover.

20. Now [when the even was come] he sate down with the twelve.

Paraphrase 20. after sun-set some time, see Mar. 14. c.

21. And as they did eat, he said, Verily I say unto you, that one of you shall be­tray me.

22. And they were exceeding sorrowful, and began every one of them to say un­to him, Lord, is it I?

23. And he answered and said, [He that dippeth his hand with me in the dish the same shall betray me.]

Paraphrase 23. It is one of the twelve (see Mar. 14. 18, 20.) one of those very persons, that lye at meat, and eat in the same messe with me, Lu. 22. 21. according to that prophecy Psal. 41. 9. nay he gave John a particular token, Joh. 13. 26. to signifie that 'twas Judas.

24. The sonne of man goeth, as it is written of him; but woe unto that man by whom the sonne of man is betrayed; It had been good for that man, if he had not been born.]

Paraphrase 24. It is prophecied of the Messias, that he shall be put to death, and accordingly it shall be, but woe be unto that man that shall be the instrument of it, It were more for the advantage of that man, never to have been, then by this sin to incurre that woe.

25. Then Judas answered and said, Master, Is it I? He said unto him, [Thou hast said.]

Paraphrase 25. It is as thou hast said.

26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples▪ and said, Take, eat, note e this is my body.]

Paraphrase 26. And whilst Judas was there, before any of them were risen from the table, Jesus in imitation of the Jewes custome after supper (of distributing bread and wine about the table as an argument of charity, and a meanes of preserving brotherly love among them) instituted the Sacrament of the Eu­charist, as a contesseration of charity among all Christians, and to that end taking bread, and giving thankes, he brake, and gave it to the disciples to take and eat, telling them that this taking and eating was now instituted by him as an holy rite, and ceremony of annuntiating and commemorating his death, and a means of making all worthy receivers partakers of the benefits of his death.

27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of this.

28. For this is my blood of the New Testament, which is shed for many, for the remission of sinnes.

Paraphrase 28. For this is a fede­rall rite between me and you, a Sacrament of that blood of mine, which I shall shortly powre out upon the crosse; and by which I will seale to you a new covenant, a promise of pardoning the sinnes of all that shall return from their sinnes, and obey me. (See Note on the Title of these books.)

29. But I say unto you [I will note f not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my fathers kingdome.]

Paraphrase 29. It is not long, that I shall abide with you, nor shall I again thus celebrate this, or any the like feast among you, till we meet in heaven, and partake together of those joyes, which are wont to be exprest by new wine figuratively.

[Page 128] 30. And when they had note g sung an hymne, they went out into the mount of Olives.

31. Then saith Jesus unto them, All yee shall be offended because of me this night, For it is written, I will smite the shepheard, and the sheep of the flock shall be scattered abroad.]

Paraphrase 31. Between supper and go­ing abroad, Jesus spake these words to his disciples, Yee shall all fall off from me before morning, and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended, and thereupon the Apostles, the chief of his little flock of beleivers (for sheep he had others which were not of this flock) see Mar 14. 27, 28. should flye away and forsake him.

32. But after I am risen, I will goe before you into Galilee.]

Paraphrase 32. But though I am taken from you, and yee flye from and forsake me, yet I will not leave you so, I shall rise from the dead, and when I am risen, I will go into Galilee, where you may meet me.

33. Peter answered and said unto him, [Though all men shall be offended be­cause of thee, yet I will never be offended.]

Paraphrase 33. Though all men fall off, and forsake thee, yet, what­soever befalls me, I will not.

34. Jesus said unto him, Verily I say unto thee, that this night [before the cock crow, thou shalt deny me thrice.]

Paraphrase 34. before the space of time be [...] which men especially call the cock-crowing, that is, before the morning watch come, thou shalt three times renounce being my disciple.

35. Peter said unto him, Though I should dye with thee, yet will [...] not deny thee. Likewise also said all the disciples.

36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit yee here, while I goe, and pray yonder.

37. And he took with him [Peter and the two sonnes of Zebedee, and began to be sorrowfull and very heavy.]

Paraphrase 37. Peter and James and John, whom he most admitted to his secrets (see c. 17. 1.) and was in a very great agony of sorrow.

38. Then saith he unto them, My soul is exceeding sorrowfull, even unto death; tarry yee here, and watch with me.

39. And he went a little farther [and fell on his face and prayed, saying. O my Father, if it be possible, let this cup passe from me, neverthelesse not as I will, but as thou wilt.]

Paraphrase 39. And he lay prostrate (which in time of great anxi­ety is the usuall posture, and a token of the greatest humiliation, and renouncing of himselfe) and said, My father, If all that I came about, may be atcheived without it, let this bitter potion, that is now approaching, this contumelious, and bloody death be removed from me. But if not, I more desire the doing what thou hast designed for me, then the escaping any kind of suffering.

40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter,Were you so unable to watch with mee one small while? [...] &c. What could yee not watch with me one hour?

41. Watch and pray [that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.]

Paraphrase 41. that ye be not encom­past & overcome with temp­tations, For however your mind and resolution be good, and at the time your professions zealous (see Mar. 14. 38.) yet it appears by this present sleeping of yours, that the flesh is weak, and if ye be not carefull, ye may fall from your stoutest resolutions.

42. He went away again the second time, and prayed, saying, O my father, [if this cup may not passe away from me, except I drink it, thy will be done.]

Paraphrase 42. Seeing I discern this to be thy purpose, and wise disposall, that I should suffer this bloody death, and that the effects thereof are so advantagious to the good of the world, I am perfectly content and willing to endure it.

43. And he came and found them asleep again, for their eyes were [heavy.]

Paraphrase 43. overcome with heavi­nesse of sleep.

44. And he left them,] and went away again, and prayed the third time, say­ing the same words.

Paraphrase 44. So he left them with­out saying much to them, as before, their eyes being so opprest with sleep, that they were not in fit case to consider, or answer what was said to them.

45. Then cometh he to his disciples, and saith unto them, [Sleep on now and take your rest, behold the hour is at hand, and the son of man is betrayed into the hands of sinners.]

Paraphrase 45. You may now enjoy your drowsy humor, I shall make no farther use of your vigilance, the minute is now come upon you, that your Master shall be apprehended, and taken from you, and carried before the tribunall of the Gentiles, the Romans, (by whose judicature he shall be put to death, see Lu. 22. note f.)

46. Rise, let us be going, behold he is at hand that [doth betray me.]

Paraphrase 46. delivers me up into their hands.

47. And while he yet spake, Lo, Judas one of the twelve came, and with him [a great multitude with swords and staves from the chief priests and elders of the people.]

Paraphrase 47. a commander, and band of souldiers (See Lu. 22. f.) provided with armes for the apprehending him, sent upon this service by the Sanhedrim of the Jewes.

48. Now he that betrayed him gave them a signe, saying, Whomsoever I shall kisse, that same is he, hold him fast.]

Paraphrase 48. Apprehend him.

49. And forthwith he came to Jesus, and said, Haile Master, and kissed him.

50. And Jesus said unto him, Friend, wherefore art thou come? Then came they and layd hands on Jesus, and took him.

51. And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and stroke [a servant of the high priests] and smote off his eare.

Paraphrase 51. the chief Officer, the fore-man of them that had the warrant to apprehend him.

52. Then said Jesus unto him, [Put up again thy sword into his place; for all they that take the sword, shall perish with the sword.]

Paraphrase 52. Doe nothing contrary to law, for all that draw and use the sword without authority from those which bear the sword, shall fall themselves by it, incurre the punishment of death.

53. Thinkest thou, that I cannot now pray to my father, and he shall presently give me more then twelve legions of Angels?]

Paraphrase 53. If I would forcibly be re [...]eived, I could have a full army, or host of Angels, consisting, as among the Romans, of twelve legions.

[Page 129] 54. But how then shall the scriptures be fulfilled, that thus it must be?]

Paraphrase 54. But the Prophets have foretold I must suffer, and their predictions must be accomplished.

55. At that time, or in­stant, [...] In that same houre Jesus said to the multitudes, Are yee come out [as against a theif with swords and staves for to take me?] I sat daily with you teach­ing in the temple, and yee laid no hold on me.

Paraphrase 55. as against a malefactor [...] with a band of Souldiers to apprehend me? see 47.

56. But all this was done that the scriptures of the prophets might be fulfilled. [Then all the disciples forsook him and fled.]

Paraphrase 56. The next thing done was, that upon Christs spea­king to have the disciples let goe, they were permitted, Joh. 18. 8. and all of them having that liberty, departed from him, and that with so much terror, that one in the company, being a young person, ran away perfectly naked, Mar. 14. 5.

57. And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where [the scribes and the elders were] assembled.

Paraphrase 57. the Sanhedrim was.

58. But Peter followed him afarreoff unto the high priests palace, and went in, [and sat with the servants to see the end.]

Paraphrase 58. into the outer room, where the servants used to re­main, to see what the issue of the matter would be.

59. Now the chief priests and elders and all the councell sought note h false witnesse against Jesus to put him to death,]

Paraphrase 59. Now the Sanhedrin used all diligence to get any false testimony against him, that were capital.

60. But found none; yea though many false witnesses came, yet found they none.] At the last came two false witnesses,

Paraphrase 60. But none that came, was of any force, because they were all but indeed single witnesses.

61. And said,] This fellow said, I am able to destroy the temple of God, and to build it in three daies.

Paraphrase 61. And misreported a speech of his related truly, Joh. 2. 19. saying,

62. And the high priest arose, and said unto him, [Answerest thou nothing? What is it, that these witnesse against thee?]

Paraphrase 62. Hast thou no answer to make to these accusations thus testified by two witnesses?

63. But Jesus held his peace. And the high priest [answered and said unto him, I note i adjure thee by the living God, that thou tell us, whether thou be the Christ, the son of God.]

Paraphrase 63. spake again unto him saying, I lay an oath upon thee, and by that which is most sacred require thee to speak, and say freely, whether thou art the Messias, whom we know to be the Son of God.

64. Jesus saith unto him, [Thou hast said: Neverthelesse I say unto you, here­after shall you see the son of man sitting on the right hand of note k power, and coming in the clouds of heaven.]

Paraphrase 64. As low as I am, I am he. But I tell you, within a little while you shall discern this son of man, whom you are now ready to crucifie as man, assumed into his throne, installed in his heavenly kingdome. An effect of which shall be most visible in his acting vengeance upon you, and that as discernibly, as if he were coming with his Angels, who use to appear in bright clouds.

65. Then the high priest note l rent his cloathes, saying, He hath spoken blasphe­my; What farther need have we of witnesses? Behold now yee have heard his blasphemy.

66. What think ye? They answered and said, he is guilty of death.]

Paraphrase 66. What is the vote, or sentence of the Councell concerning him? They answered, He is guilty of a fault, which is punishable with death.

67. Then did they spit in his face, and buffetted him, and others note m cudgell'd him. smote him with the palms of their hands.]

Paraphrase 67. Then did some of the Officers of their court spit in his face, and buffet him, and blindfold him, Lu. 22. 64. and then gave him blowes on the face,

68. Saying, Prophecy unto us, thou Christ, who is he that smote thee?]

Paraphrase 68. Saying, Thou who by thy title of Christ, pretendest to unction propheticall, make use of it for thy self, and by it tell us, who 'tis that smites thee.

69. Now Peter sat without in the palace, and a damosel came unto him saying; Thou also [wast with] Jesus of Galilee.

Paraphrase 69. wert a prime compa­nion or disciple of (see Mar. 3. 14.)

70. But he denyed before them all, saying, [I know not what thou sayest.]

Paraphrase 70. I am not guilty of what thou layest to my charge.

71. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

72. And again he denied with an oath, [I doe not know the man.]

Paraphrase 72. saying, I have no re­lation to him.

73. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them, for [thy speech bewrayeth thee.]

Paraphrase 73. Thy dialect or rone, peculiar to those of Galilee from the rest of the Jewes, betrayeth thee to be a Galilaean and Follower of his.

74. Then began he [to curse] and to swear, saying, I know not the man. And immediately the cock crew.

Paraphrase 74. to lay imprecations on himself.

75. And Peter remembred the words of Jesus, which said unto him, [Before the cock crow] thou shalt deny me thrice. And he went out and wept bitterly.

Paraphrase 75. before the second cock-crowing, which is in the mid­dle watch, between midnight and morning, See note on Mar. 13. 35.

Annotations on Chap. XXVI.

a Note: [...] V. 2. Passeover] The connexion of the parts of this verse depends on a tradition of the Jewes, that when any were condemned to death, they were kept from execution till the solemn feast, of which there were there in the year [...] the feast of uleavened bread, or the Passover, [...], the feast of weeks, and [...] the feast of tabernacles, in which all the Jewes came up to Jerusalem to sacrifice, and then did they put the malefactors, especially rebels, and impostors, to death, in the presence and sight of all the people, that all Israel might see and fear, Deut. 17. 13. hence it is that this feast of Passover was waited for by the Jewes, and designed for this death of Christ; as of a rebel, and impostor both, one which they would fancy to be an enemy to Caesar, and a false prophet, and seducer of the people.

b Note: [...] V. 7. Alabaster-box] What the Greek [...] here signifies may be observed, and judged by the sig­nification of it among the Grammarians, and in other Authors. In Hesychius, and Phavorinus, 'tis [...], [Page 130] a vessel of oyle, but that not any kind of vessel, as [...] signifies, but, as 'tis added, [...], &c. a vessel that hath no handles (which is the clear derivation of the word from [...] Privative, and [...] a handle, saith Methodius) and made of stone ordinarily, yet not that it takes its name from the stone which we ordinarily call alabaster, but that that stone ordinarily call'd * [...],Dioscor. [...]. whence that of Martial l. 2. Profertur Cosmi nunc mihi siecus onyx. is from this surnamed (as it were) [...], the stone of which the [...] are ordinarily made. Hence hath Suidas defined it in plain words, [...] a vessel of ointment that hath no handles, which is directly opposed to amphotis, so call'd because it hath two eares or han­dles, which makes it clear not to be a box, as 'tis oft rendred, but [...] urceolus as Epiphanius calls it, and that either of stone or any other materialls. The par­ticular form of it may be best discern'd by Pliny, Nat. Hist. l. 9. c. 35. where speaking de Elenchis, he saith, they are fastigiatâ longitudine, alabastrorum figurâ, in pleniorem orbem desinentes, long and slender toward the top, and more round, and full toward the bottome, which is the figure of the alabasters. In which respect it is, that the same Author resolves unguentum optimè servari in alabastris, that any ointment is best kept in vessels of this fashion. The Greek Translators of the Old Testament have rendred [...] 2 Kin. 21. 13. which I suppose alludes to this figure of it (not as of a dish, but a narrow mouth'd vessel) by that which followes of turning it upside down, which is the only way of emptying or getting all the water or oyl out of such kind of vessels. The same word little altered [...], is 2 Kin. 2. 20, rendred [...] a water-pot or vessel for those like purposes. So much for the fashion of this Vessel. For the matter of it 'tis certain, that it was commonly made of Marble, and so by Nonnus 'tis paraphrased [...], a marble vessel, and par­ticularly of the onyx, which is acknowledged by Gor­rhaeus and others to be marmoris species, a sort of Mar­ble, (which by the way, will resist the opinion that we ordinarily have in this matter of the womans breaking the vessel, the marble being not so fit for that purpose, and the manner of pouring out ointment being intima­ted byOnom. l. 10. c. 26. Pollux in his [...] open them, take out the stopple or corke out of the mouth of them, and then use a little stick, or spathula or rudicula, putting it in, and tasting the oyle, [...], before it be poured out) but 'twas also made of Silver and Glasse, or other Metalls; so Theocritus makes mention [...] of golden alabasters, (and so the style in Athenaeus imports [...] [...], the boyes carry­ing about unguents in alabasters and other golden ves­sels) Epiphanius of [...] (and the Etym [...]logist calls it [...] a vessel made of glasse, not (as aCasaub. in Bar. learned man hath been willing to guesse) after a lesse proper, but usuall manner, as when we say a boxe of gold (the name boxe or buxus referring properly to that peculiar kinde of Wood so called) but properly and naturally, the word alabaster referring only to the forme, not to the matter of it▪ Then for the use of these Vessels 'tis clear, 'twas for Oyle, M [...]rrh, Nard, or what else is usuall for anointing any. ThusIn Alexan. Plutarch re­citing the anointng vessels, names [...], and so Julius Pollux l. 6. [...] [...]. So Athe­naeus out of Alexis, [...] [...]. He was not anointed out of an alabaster, as the custome hath been for a long time. So in Herodotus, Cambyses sent to the King of Aethiopia an alabaster of ointment; So in Martial, ‘Quod Cosmi redolent alabastra;’ so in thel 34. tit. 2. lege Argu­ment [...] sunt. Digests we read Vasa unguentaria & siqua similia dici possunt ut labacioristus, where no question there is a failing in the Copy, which must be repaired not by changing it into lavatioriscus, or rica, as some would have it, but into alabastrum or alabastericus, which is not very farre from the word alabacoristus, which Lazarus Bayfius saith he hath met with in some Books.

c Note: [...] Ib. At meat] The use of this myrrh or oyntment (at this time) which the woman poured upon him, was that which was usuall at feasts; That thus it was usu­all in the entertainments of the Jewes, it is clear by ma­ny places, Psal. 23. 5. where, after the proparing a table, followes, thou anointest my head with oyle &c. and so when wine is said to make glad the heart of man, and oyle to make him a cheerfull countenance, and bread to strengthen, there are the three parts of a festivall en­tertainment, bread and wine taken in for the gladding, or refreshing, and strengthening the heart, and the oyl for the outside (exteriora oleo irrigentur, said Democritus) for the countenance, or the head rather, on which 'twas powred here, as a perfume, which was the complement of festivities. Hence it is, that amongst the stewards expenses Lu. 16. he reckons [...] an hun­dred measures of oyle, provided especially for such festivall uses. So 1 Chron. 12. 40. the oyle is mentio­ned among the festivall provision, so Philo in Leg. ad Caium p. 797. D. [...] and [...] anointing, and food are a description [...] of a more de­licate life; And so wine and oyle, Prov. 21. 17. as signes [...]f one, that had lived luxuriously, and enjoyingly: The same, I conceive, to be the notion of the oyle of gladnesse, Psal. 45. 7. as referring to the oyle used in feasts (which are called gladnesse, or joy, as 1 Chron. 12. 20. there was joy in Israel) and so consequently it must be understood, [...] Heb. 1. 9. that Christ was better dealt with by God, more royally treated, and more a­bundance of grace powred on him, then any other. By which also may appear what is the [...], [...] unction from the holy one, 1 Joh. 2. 20. a most liberall effusion or communication of grace from the Spirit which had descended upon the Apostles. So among the HeathensOnomast. l 6. c 16. Jul. Pollux, [...], [...], so Athen. l. 11. out of the ancients, [...],’ when they had satisfied their hunger, and thirst, [...],’ A comely youth brings myrrh or ointment. Soin Ari [...]id. Plu­tarch, [...], the young men, not the servants, but others that were free, brought vessels of oyle and myrrh. So the Scholiast on Aristophanes, [...], &c. [...], they that invite to a meale bring them forth crownes and ointments. Thus in Hesy­chius, on the word [...], It is, saith he, [...] (not as 'tis corruptly read [...]) a silver vessel neer in forme to a vial (the very [...] in this verse) out of which men were in feasts anointed with ointment and myrrh. Whence is that lu­sory or scoffing Epigram of Martial, l. 3.

Vnguentum fateor bonum dedisti
Convivis, here, sed nihil scidisti,
Res salsae est bene olere & esurire,
Qui non coenat & ungitur, Fabulle,
Hic verò mihi mortuus videtur.

And that this was poured particularly on the Head, and that for a perfume, 'tis discernible not only by Lu. 7. 46. but by the ancient Heathens also. So in Athenaeus out of Archestratus.

[...],
[...],

in the description of a festivity: Meate, and Crownes on the head, and Ointment on the hair. So Statius

—pingui crinem deducere amomo,
[Page 131] and Propertius
—Oronteâ crines perfundere myrrhâ,
and again,
Jamdudum Tyriâ madefactus tempora nardo,
and Martial again,
Quod madidis nardo sparsa corona comis.

'Twere infinite to multiply testimonies of this nature, as that in Ecclesiastes, Let thy garments be white, and thy head want no ointment: Yet more particulars of this action will be considerable, when we come to view this story, as 'tis set down with a little variation in the other Gospels.

d Note: [...] V. 15. Peices of silver] That by [...] here are meant shekels may be concluded not only by the rea­ding the Gr. and Lat. M. S. which hath [...] in stead of it, (Staters and shekels being all one, see note on c. 17 e.) but also because 2 Sam. 18. 12. the ten pieces of silver there are by the Targum rendred ten shekels of silver, or five of the double shekels, that is twenty five shillings. In proportion to which the thirty [...] here will be three pounds and fifteen shil­lings, and so 'tis Maimonides's observation (More Nev. par. 3. c. 40.) from Ex. 21. 32. that thirty she­kels, or peices, of silver was the price of servants (A free-man being, saith he, generally valued at sixty she­kels) And so when in Aristeas the price of the redemp­tion of every captive Jew in Ptolemys time is said to be 20 drachmae, It appears by Josephus that that is a mistake for 120 which make thirty Shekels, every Shekel or [...] being [...] four drachmes, see c. 16. 27. and Note on c. 17. e. So true is that of S. Paul that Christ took on him the form of a servant, to which also the death of the Crosse peculiarly belong'd among the Romans.

e Note: [...] V. 26. This is my body] What is the full impor­tance of this phrase, [...], this is my body, is a difficulty, which may perhaps be cleared by de­grees, by premising these few observations. First, from the Jewish phrases, and customes, that the Lamb drest in the Paschal-supper, and set upon the table, as a sacrificall feast, or festivall sacrifice, was wont to be called [...] the body of the Passover, or [...] the body of the Pascal Lamb. So in the Talmud, De Pasch. c. ult. R. M. Maim: in Hi [...] ­chos Camets umatzah, c. 8. §. 1, and §. 7. So in Mekilta fol. 4. col. 1. To which phrase or form of speech among them Christ may probably allude, when he saith, this is my body, making himself, that was now to be slain for them, answerable to that Paschal Lamb (as by Paul he is called our Passover, that is sacrificed for us) and so mentioning this crucifixion of his, in that form, by which the presentation of the Lamb on the table in the Jewish feast, whereof they were to eat by Gods appointment, was wont to be express'd. This for the words [...] my body. [...] Secondly, for the [...], this is, or the whole phrase, [...], this is my body, This seems to be by Christ substituted in stead of the Paschal form [...] This is the bread of affliction, which our fa­thers eat in Aegypt, or, This is the unleavened bread, &c. or, This is the Passeover, Where it is evident that that is not the identicall bread, which their fathers in Aegypt eat, but only the transcript of it, the com­memoration of that Aegyptian state of slavery, from which they had been delivered, and the celebration of that annual feast, which in Aegypt was first institu­ted. As when in ordinary speech, on Christmas, or Easter day, we say, This day Christ was borne, or a­rose, which example S. Augustine accommodates to this matter in his Epistles. Thirdly it must here be observed, that the word [...] this ( [...] this is my body) is not the relative to [...] bread, but of the Neuter (whereas that is of the Masculine) gen­der, and consequently it is not here said that this bread is my body (the body of Christ) but either indefinitely this, [...] or [...], take, eat, this is my body, this taking and eating is, or denotes my body, which is more fully experss'd Lu. 22. 19. This is my body which is given for you, doe this in remembrance, or commemora­tion, of me, and so 1 Cor. 11. 23. Take, eat, this (not [...] this bread, but [...] this taking and eating) is my body, which is broken for you, doe this in remem­brance of me. This is a little farther improved by S. Paul. 1 Cor. 10. 15, 16. The cup of blessing, which we blesse, that is, our blessing the cup in the Sacrament, and [...], the bread which we break, that is, the breaking of the bread which is delivered to us to eat [...]; [...] is it not the communication of the body of Christ? where what was before said in Christs words to be his body, is more ma­nifestly said to be the communication of his body, that is, the bestowing it upon us, (as the communication of the Altar among the Jewes or Gentiles, is their eating of the sacrifice, their Gods entertaining them at that sa­crificall feast) which, I suppose, concludes this Sacra­ment to be, according to the nature of Sacraments, an holy rite, a solemne act or instrument, instituted by God to communicate to, or conferre on us the body of Christ, that is, the efficacy and benefits of Christs death. Hence it is that this whole action is by Dama­scen called [...] participation (which is all one with communication, only as one referreth to the giver, so the other to the receiver) [...], saith he, for thereby we partake of the divinity of Jesus, the divine graces that flow from him, and S. Chrysostome, [...] the body of Christ is received, that is, as verily as God there treates us at, and feeds us from his table, so verily doth he communicate to, and bestow on the worthy receiver the body of the crucified Saviour. And if it shall be said that this is no strange thing, for that God doth so on every act of sincere Repentance, of Faith, of Faith, of Prayer, or other part of his divine worship worthily performed, and not only in this Sacrament; I answer, that the lesse strange it is, the more ought it to be be­leived, on the affirmation of the Apostle, and the more certain it is, that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance, hath them now annunciated by God, and so solemnly and sa­cramentally conferred and sealed to him, on this pre­pared, and worthy approach to Gods table, and this act of worship duely performed, which Christ at his parting from the world, thought fit so solemnly to in­stitute to be for ever observed in the Church. But if it be conceived that in this Sacrament these benefits are alwaies first conferred, or so as they were not really conferred before, this is a mistake, for he that had been baptized, is acknowledg'd (if he have not interposed the obstacle) to have received them before, and he that hath frequently been a worthy receiver of this sa­crament of the Lords supper, and not fallen off by any willfull sinne, cannot every time first or newly receive them, nay he that is a true penitent, and hath perform­ed frequent acts of other parts of Gods worship, as also of mortification of lusts and passions, and of all manner of Good works, though not of this, hath, no doubt, that acceptance of those other acts, and these benefits of Justification &c. bestowed on him by God, and not all Gods favour (and these benefits) suspended, till the first receiving of this Sacrament. Only in case of precedent lapses, which have for some time cast a man out of Gods favour, when upon sincere repentance and reformation he is restored to Gods favour again, then God in this Sacrament doth seale anew, that is, so­lemnly exhibit these benefits to him. And otherwise, when no such lapses have intervened, and so there is no need of this new sealing or exhibiting, God doth yet [Page 132] confirme and farther ratifie, what hath been before suf­ficiently done. By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament, viz. (the same that of every foede­rall rite) two literally, and two spiritually, in each, one on Gods part, the other on ours. On Gods part literally, his entertaining and feeding us at his table, 1. Cor. 10. 21. (but that, as in sacrifices of old, first fur­nished by the piety of the guests) and on our part li­terally, our partaking of that table, that Christian feast, 1 Cor. 10. 17. Then spiritually (or veiled under this literall, visible outside of a feast) 1. Gods solemn reaching out to us, as by a deed or instrument, what was by promise due to every penitent sinner, every wor­thy receiver, the broken body of Christ, that is, the be­nefits of his Death, which is the summe of that fervent forme of prayer used by the Priest and every receiver singly, at the minute of receiving the elements in that Sacrament, and that prayer part of the solemnity of the forme of the court, by which it is bestowed. Se­condly, On our part, annunciating 1. Cor. 11. 26. that sacrifice of Christs death, which (was then immedi­ately to come, but) is now long since performed upon the Crosse. Thus the bitter herbs are [...] a memori­all, or commemoration, of the bitter Aegyptian servi­tude, Exod. 12. 14. the red wine [...] for a memori­all that Pharaoh wash'd himself in the blood of the children of Israel. So that precept Exod. 13. 8. is given by Moses, that in the Passover, they should an­nunciate, or tell of their deliverance, [...] and thence they call the Paschal lesson [...], annunciati­on. See Elias Levita in Thisbi. And this annunciati­on, or shewing forth, is not only in respect of our selves in beleeving, and toward men in prosessing our faith in the crucified Saviour, and that with a kind of glory­ing, or rejoycing, but also toward God, pleading be­fore him that sacrifice of his owne sonne, and through that humbly, and with affiance requiring the benefits thereof, grace and pardon to be bestowed on us, and at the time making use of that, which is one speciall bene­fit of his passion, that free accesse to the Father through him, interceding for all men, over all the world, especially for Kings, &c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy, Metropolitan of all Asia, was received into the most ancient Liturgies, and made a solemn part of the [...] and [...] as intercessions and Eucharisticall devotions of the Church. Both these parts of the Sacrament are inti­mated by those two phrases mention'd in the two first observations. For the presentation of the Lamb on the table, and so of the Christian sacrifice, the crucified Saviour in the Christian feast, to be eaten of by us, notes Gods annunciating and attesting to us the benefits of Christs death, and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves, and others. And both these are contained in those different phrases of S. Paul, both used in this matter in severall places, the former, that the broken bread is the [...] communication of his body, and so the latter 1 Cor. 11. 26. As oft as you eat this bread, and drink this cup, ye annunciate the death of the Lord, what God there bestowes on you, you annunciate to him, to your selves, and to others. From both which arises the aggravation of guilt of the unworthy receiver, [...] that he is [...] guilty of the body and blood of Christ, v. 27. that is, that Christ that died for him, and is there communicated to him sacra­mentally, that is, visibly exhibited in that Sacrament, and by him supposed to be annunciated to God &c. is by his being unqualified, uprepared for the receiving the benefits of his death, utterly lost, frustrated in re­spect of him (as the impenitent is said to tread under foot the blood of Christ, the blood is as uneffectuall to him, as what is by him thrown on the earth, and tram­pled on, [...] is like to be to him) and yet farther he is said [...] to eat and drink damnation to himself, v. 29. that is, where the worthy receiver hath the benefits of Christs death communicated to him in this feast, and so eats and drinks salvation to himself, this unworthy intruder doth on the contrary bring, by that means, punishments, and, if he repent not by the admonition of those punishments, damnation on him­self. As for the elements in this Sacrament, Bread, and Wine, though by the [...] offering them to God, then by the Priests consecration, benediction, cal­ling upon God over them, [...] they become Gods, and so are called [...] the Lords supper in opposi­tion to [...], every man's own supper, 1 Cor. 11. 21. and so are changed from common. Bread and Wine, yet not so as to depart from their own nature, or to be really converted into the Body and Blood of Christ, save only in a spirituall sense, and sacramental­ly, acording to that of Theodoret, Dial. 2. [...]. The symbols of our Lords body and blood, after the pray­er of consecration, are changed and become other, but depart not from their own nature, for they remain in their former essence, and figure, and shape, and are visible, and sensible, such as before they were. And accordingly these so many words are found used by diverse of the Ancients, [...], each deno­ting change, but never [...], transubstantiation, or the like.

f Note: [...] V. 29. Not drink] That Christ did after his resurrection, before his ascension, eat and drink with his Disciples seems to be affirmed by many places of Scrip­ture, and those such as are to that sense interpreted by the Ancients. Thus Act. 10. 41. S. Peter saith, the Disciples eate and drinke with him after his resurre­ction, and that is used by him, as a proof of the reality and certainty of his resurrection, which it would not have been if they only had eate and dranke, and he had not. [...] Thus when Act. 1. 4. it is said that Christ was [...], &c. though perhaps that may be thought to signifie no more then his having conversed with them, and not necessarily to inferre his eating or drinking, yet both the Origination of the word [...] salt, and the Syriack and Arabick interpretation, make it signifie all one, as if it had been [...], andt. 4. Savil. ed. p 611. S. Chrysostome gives his judgement of it, that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christs resurrection, their eating and drinking with him. And so Theophylact, and Oecume­nius, [...], it signifies partaking of the table with them, and on Acts 10. 41. the Scholion is, [...], he confirmes the resurrection of Christ by their eating with him after it, [...], for after he was risen he did not work any miracle, for the resurrection it self was a great mi­racle, and of that none so great an evidence as to eat and drink. So Leontius de Sect. [...]. 1. p. 530. C. [...], that he is said to eat after his resurrection, this he did by way of oeconomy, not as being really hungry, but that he might shew his disciples, that he was risen from the dead, after the same manner, as he is said to have shewed the disciples the prints of the nailes. And soIn Lue. p. 836. C. Titus Bostrensis, a­mong the arguments Christ used to assure his disci­ples [Page 133] of his resurrection, laying special weight on the [...], his asking for meat, and eating before them, adding, [...], he eat after his re­surrection, but not that his flesh wanted nourishment. So John 21. 13. 'tis said of Christ, he took bread, and in like manner a fish, and Lu. 24. 30. he lay down at meat with them, and took bread, and not only gave to others, but v. 43. taking a fish, and hony combe, [...], he eat before them all, and though there be not expresse mention there made of his drinking also, yet that affirmation of the Disciples, Acts 10. 41. referring clearly to that part of the story, and extending it self to the [...] we drank with him, also, as well as the [...], we eat with him, will be a proof and testi­mony of the one as well as the other. To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna, [...], After his resurrection he eat and drank with them, as being in the flesh, although spiritually he were united to the father. This being then on these grounds supposed, there is another possible way of in­terpreting this place of Christ, that he would drink no more of the fruit of the vine, till he drank it new in the kingdome of his father, viz. that the state of Christ after his resurrection is called the kingdome of his fa­ther, and that upon this ground, because at his resurre­ction Christ the son of God was instated in his Kingly office, and all power (as he saith after that time, Mat. 28. 18.) was given unto him both in heaven and in earth, in which respect it is, that the Gospel is ordinarily called the kingdome of God, and so among the Jewes, saculum Messiae, the age of the Messias, and the [...] age to come, which certainly commenced at the re­surrection of Christ, as at his death the former age of the Law and Prophets was consummate or ended (and that perhaps the meaning of the [...] Joh. [...] 19. 30. It is finish'd.) To this may those words of S. Chry­sostome be applyed,c. 1. p. 511. when he saith of Christ, making mention of the kingdome, &c. [...], that he proposes a discourse of the resurrection, and calls his own resurrection thus. Yet because 'tis possible, and proba­ble enough, that S. Chrysostome by the phrase [...] means the state and time of the general resurrecti­on, not only of Christs, but of the Disciples also to whom he speakes, and with them of all others (and then ac­cordingly [...] shall not only signifie the act of his rising out of the grave, but also the future state of Christ with them together after the final judgement) and because [...] here added may seem to referre to that sense, and again because drinking it new with them may best be taken in a figurative sense, to expresse those heavenly festivals there vouchsafed to the Saints, received into communion of those joyes with Christ, and because the space between Christs Resurrection and Ascension, is in no other place of the New Testament express'd by this phrase of the kingdome of Christs fa­ther, and lastly because 'tis not here the kingdome of Christ (to which it was pretended that his Resurrecti­on instated him, and yet would not be perfectly true, as that excludes, or is taken abstracted from his Ascension) but the kingdome of his father, which belongs particu­larly to the time after the general resurrection, 1 Cor. 15, 24, and 28. (for then and not till then is the king­dome again delivered up to the father.) For these rea­sons, I say, that interpretation being laid aside, there is a second that offers it self, by observing the words or word [...] or [...], [...] and rendring that within a while, as seems to be most agreeable to the use of it, v. 64. of this chapter, and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both byon the Apoc. Euthymius's Scholion, and by the Vulgar Latines amodo in all the places, and so also by the Context in those places; (see Note on c. 23. m.) If this be accepted, then the meaning will be, that after a while, or within a short time he means to part with them, and then, that is, after that short time, he will drink no more of the fruit of the vine, till he meet them again in Heaven, and drink of that new wine, that is, turn this bodily into a spiritual festival, express'd by lying, as at meat, with Abraham, Isaac and Jacob in the kingdome of heaven, Luke 14. 15. As for this fruit of the vine, the corporal food, that he will then drink that with them in heaven, can no more be concluded from the, [...] until that day, then that Mary ceased to be a Virgin, or had children after the birth of Christ, from the [...] until that, Mat. 1. 25. But the truth is, there is yet a third way of interpreting this verse, which by com­paring it with the words in S. Luke seems much the most probable of all, [...] that his [...] fruit of the vine signifies the cup in the Passover peculiarly, or the cup of Charity in the postcoenium of the Passover, wherein the Sacrament of Christs blood was founded. For that Christ was now to dye, and neither before, nor after his death and resurrection, to eat any more Passo­vers with them, or any more to drink this cup of Chari­ty now designed to a Christian use, is sufficiently evident. To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you, before I suffer, meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after. And therefore it is observable in S. Luke, that the words are directly ap­plyed c. 22. 16. to the Passover, I have desired to eate this passover, for I will no more eate [...] thereof, or, of that, that is, of the Passover, &c. and by repeating of the words again, of the cup, v. 18. it is all reason that that be rendred of the cup in the passover, or the Sacramental cup of Charity, as the former of the bread in that post­coenium. This appears to me an unquestionable ren­dring and clearing of all difficulties, viz. that Christ will no more use these typical adumbrations, being him­self now really to perform what was adumbrated by them, to passe suddainly from earth to heaven, through a Red sea of blood, and there to complete also the myste­ry of the Sacrament, by uniting his Disciples one to another, and making them all partakers of his riches there. And that this is fit to be preferred before the se­cond interpretation by the rendring of [...] amodo within a while, will be judged by the parallel phrases both in Mark and Luke, where 'tis [...], I will from henceforth by no meanes drink, &c. Mar. 14 25. and so once in Luke also, c. 22. 16. and the second time, [...] I will not drink.

g Note: [...] V. 30. Sung an Hymne] It was the custome of the Jewes after supper to say Grace, and then to say or sing [...] verses or songs, especially over the Paschall lambe, saith Paulus Burgensis, at which time, saith he, they were wont to sing from the 112 to the 119 Psalm, the matter of those Psalmes agreeing perfectly with the Paschal lambe. This may have been the Hymne, or ra­ther Hymnes, or Psalmes, which Christ sang here with his disciples; see P. Fagius in Annot. upon the Chal­dee paraphrase, Deut. 8. But 'tis also not improbable, that it was some other Hymne accommodated to this particular institution of Christs, and this sung by them all, in the same manner, as we read of the Christians Hymne, Acts 4. 24.

h Note: [...] V. 59. False-witnesse] the profess'd coming in and entertaining of false witnesses against Christ will not seem strange, if it be remembred that among the Jewes in actions against seducers of the people, or false prophets, it was lawful to say any thing whether true or false, no man being permitted to say any thing in de­fence of them. In the condemning of other men they expected a day and a night, to see if any thing could be produced, which might profit the Prisoner, but not in [Page 134] these cases of false prophets, and seducers of the peo­ple to Idolatry; See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr. [...] c. 11. So it is said in the story of Steven, they did [...] suborne men, and again [...] v. 13. they substituted false witnesses, &c. Besides, the Sanhedrim were so re­solved to take away his life, that they did professedly seek false witnesse that should come and swear any thing against him, v. 59. And what was here done in their processe against him, is just the Antitype, or farther impletion of that which was first performed on Jere­my, c. 26. v. 8, 9.

i Note: [...] V. 63. Adjure thee] 'Twas a custome among the Jews to Adjure, which was by some form of execration layd upon the person, if he did not speak and answer truly; This among them obliged the person Adjured, as much as if he had taken an oath; and therefore Christ, though before he had held his peace, now being adjured, thinks himself bound to answer him. Many examples we have of this in the Old Testament, Judg. 17. 2. the silver which thou hast lost, and about which thou didst use execration, that is, didst adjure; So Prov. 29. 24. of the partaker with the thief, that is so secret, he heareth cursing, and betrayeth it not, that is, will not reveal, though he be adjured, 1 Kings 8. 31 If any man sin against his brother [...] and he impose on him an imprecation to adjure him, for so [...] signifies, Psal. 10. 7. and is rendred by the Chaldee paraphrase, [...] maledictions, and so [...] in hiphil is literally and critically to make swear, to adjure, and is express'd by S. Pauls [...] 1 Thess. 5. 27. I bind you under the curse of God. The law con­cerning this we have Levit. 5. 1. If a soul shall of­fend, and shall hear the voice of adjuration or exe­cration, and so Numb. 5. 21. where we have not sim­ply [...] execration, but [...] an oath of execration.

k Note: [...] V. 64. Power] The right hand of power is the right hand of God the Father, who is call'd power by the He­brewes; So Jarchi on Numb. 7. 10. Moses received it not from their hands, till he was commanded from the mouth of power, [...] and so the [...], the right hand of greatnesse, Heb. 8. 1. So 1 Pet. 4. 14. the spirit of glory, is the spirit of God.

l Note: [...] V. 65. Rent his clothes] That rending of clothes was an expression of indignation, holy zeal, and piety among the Jews, express'd on several occasions, especial­ly of grief in humiliation, and of anger on the hearing of, any blasphemous speech, is ordinarily known by all. Only the difficulty here is, how this could be fit or pro­per for the high Priest to doe, which is made unlawfull for the Priests, Levit. 10. 6. 21. 10. Thus hath Ba­ronius objected An [...]al. t. 1. An. Ch. 34. but the an­swer is easie, that that prohibition in Levit. extends on­ly to the not tearing of the Sacerdotal garments, that is, of those which are used only in the Priests office, Exod. 28. 32. and 39. 23. and agreeably the Jewes have a rule, Qui dilaceraverit vestes Sacerdotales, vapulabit, He that shall teare any of the Priests garments shall be beaten. Besides this, 'twas indeed also unlawful to enter into the court of the Israelites in the Temple with rent clothes, but that was unlawful to any other, as well as to a Priest, who differ'd not from others in this mat­ter, save only in this one circumstance, that the high Priest tore his garment from the bottome to the top, the rest of the Priests and all others from the top to the bottome.

m Note: [...] V. 67. Smote him, &c.] [...] is by Hesychius ren­dred [...], a rod or wand, [...], to strike with a rod or to thresh, to use such a stick as was ordinary in threshing out corn, a staffe or cudgel, & again [...], to strike, and to mock. But then the old Greek and La­tine Lexicon hath it otherwise, [...] expalmo, alapo, to box, or strike, with the hand. And soTo. 7 in Ep. Johan. 1. 9. col. 6 [...] 6▪ S. Augu­stine reads it, Si cùm expalmaretur voluit se vindi­care? Would he revenge himself, when he was box'd? So Nonnus on John,

[...]
[...].

The rude man struck his divine cheek with his audaci­ous hand; and Sedulius,

—Non denique passim
Vel colaphis pulsare caput, vel caedere palmis,
Aut spuere in faciem plebs execranda quievit.

The accursed multitude ceased not to cuff him, or to strike him with the palmes of their hands, or to spit on him. And so Suidas, [...], it signifies to strike the cheek with the bare hand; and so Juvencus of the passion of Christ.

Et palmae in malis, colaphíque in vertice crebri,
Insultant,—and
—prophetabis cujus te palma cecidit,

Their hands insulted on his cheeks; and Prophesie whose hand struck thee; and Nonnus again,

[...]
[...].

One after another by turnes gave him bl [...]wes on the cheek.

CHAP. XXVII.

1. WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death.]

Paraphrase 1. And having retired for a while the whole Sanhedrim consisting of chief Priests and Rulers of the people &c. met together in counsel, and there decreed, that he was to be put to death, and accordingly that they would presse the Roman Procurator to doe justice on him capitally.

2. And when they had bound him, they] led him away, and delivered him to Pontius Pilate the Governour.

Paraphrase 2. And accordingly as one praecondemn'd by them, they bound him and

3. Then Judas that had betrayed him, when he saw that he was [condemned, re­pented himself,] and brought again the thirty pieces of silver to the chief priests and elders,

Paraphrase 3. cast by the Jewes San­hedrim, wish'd that he had not done it, and was exceedingly grieved and afflicted in mind,

4. Saying, [I have sinned, in that I have betrayed the innocent blood.] And they said. What is that to us? See thou to that.

Paraphrase 4. I have committed a foul sin, in delivering up into your hands a most innocent person to be put to death.

5. And he cast down the pieces of silver in the temple, anddeparting was stran­gled, or fell into a fit of suffocation. departed, and went and note a hanged himself.]

Paraphrase 5. And when they would not receive the money, he would not carry it back again, but threw it down as a detestable thing, that he was resolved to rid his hands of, and leaving it in the Tem­ple, departed to his home, and was there so affected with sorrow and horrour and despair, that in a fit of melancholy or suffocation he suddenly fell down upon his face, and burst, and dyed, Acts 1. 18.

[Page 135] 6. And the chief-Priests took the silver pieces, and said, It is not lawfull to put them into the treasury, because it is the note b price of blood.]

Paraphrase 6. And they of the Sanhe­drim v. 3. seeing the money thus left in the temple, had some thoughts of putting it into the treasury of the Temple, but considering that it was money given for the delivering one up to death, they conceived it not holy enough to be put in there.

7. And they took counsell, and bought with them the potters field to bury note c strangers in.]

Paraphrase 7. And upon consultation they decreed and resolved in counsel, that the money (which they in this hurry did not neglect the disposing of) should be laid out for a pious use, to buy a piece of ground, which had been the Potters, for strangers to bury their dead in.

8. Wherefore that field was] called, The field of blood, until this day.

Paraphrase 8. This field was by the people, for all the hypocrifie of the Sanhedrim

9. (Then was fulfilled that which was spoken [by Jeremy the prophet] say­ing, AndI took [...] they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.

Paraphrase 9. First by Jeremiah in some prophecy of his not now remaining, but by tra­dition famed to be delivered by him, and from those which heard it from Jeremy, received, and after repeated by Zachary, c. 11. 12. (as many other things of Jeremies are, which makes the Jews say that the spirit of Jeremy rested on Zachary) which is the reason, that 'tis here cited as Jeremies, and not as Zacharies. (See note on Heb. 8. a.)

10. And gave them for the Potters field, as the Lord appointed me.)

11. And Jesus stood before the governour, and the governour asked him, say­ing, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.]

Paraphrase 11. And Jesus was brought to the bar and examined, whether he were the Messias so long expected by that people, and he answered, Yes I am.

12. And when he was accused of the chiefe priests and elders, he answered nothing.]

Paraphrase 12. And to all the accusa­tions sent in against him by the Sanhedrim, whether by a written bill of theirs, or by some attorney instructed by them (themselves coming not in, Joh. 18. 28.) he made no kind of reply.

13. Then saith Pilate unto him, [Hearest thou not how many things they wit­ness against thee?]

Paraphrase 13. Dost thou not think fit to make apology for thy self, hearing what charges are sent in by the Sanhedrim, and those sufficiently testified against thee?

14. And he answered him to never a word, insomuch that the governour mar­velled greatly.]

Paraphrase 14. All this would not move Christ to make any a­pology, or plea for himself, at which Pilate extremely wondred.

15. Now at that feast the governour was note d wont to release unto the people a pri­soner, whom they would.]

Paraphrase 15. Now this being the time of the yearly passover, a solemn feast of the Jews, 'twas customary with the Procurator to gratifie the Jews, by pardoning some prisoner of that nation, and that it might be the greater obligation to them, to give them liberty to choose whom they pleased, by votes of the people.

16. And they had then a notable prisoner called Barabbas.

17. Therefore when they were gathered together, Pilate said unto them, Whom will yee that I release unto you? Barabbas or Jesus [which is called Christ?]

Paraphrase 17 Which by many is ta­ken to be the Messias.

18. For he knew that for envie they had delivered him.

Paraphrase 18. That which moved him to make this proposal, was, because he knew, 'twas matter of malice in some great persons among them, (wherein the mul­titude of the people were not concerned) that Christ was thus persecuted, and so that the multitude might probably be pleased to have him released.

19 When he was set down on the judgement seat, his wife sent unto him, say­ing. Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him.]

Paraphrase 19. And this he would have been very glad of, be­cause when he was on the bench, his wife sent him a message, how she had been much troubled in a dream, and by those terrors incited to stop him from giving sentence of death against Jesus.

20. But the chief priests and elders perswaded the multitude, that they should ask Barabbas and destroy Jesus.]

Paraphrase 20. But they of the San­hedrim prevailed with the multitude, that they should make choice of Barabbas, and by cry and clamour require Jesus to be put to death.

21. Then the Governour answered and said unto them, Whether of the twain [will ye that I release unto you?] they said, Barabbas.

Paraphrase 21. do you choose to have released, or pardoned, accor­ding to that custom, v. 15.

22. Pilate said unto them, What shall I do then with Jesus, which is called Christ? [They all said unto him,] Let him be crucified.

Paraphrase 22. The whole multitude instigated by the Sanhedrim, cried out, v. 23.

23. And the Governour said, Why, what evil hath he done? [But they cried out the more, saying, Let him be crucified.]

Paraphrase 23. But the more Pilate seemed to believe him guilt­less, the more violent were they in their clamours that he should be put to death.

24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am in­nocent of the blood of this just person: see ye to it.]

Paraphrase 24. When Pilate discerned this, that his expressing his opinion of Christs innocence did not at all allay the peoples violence, but that contrariwise it made them ready to mutine, put them into a rage and distem­per, he solemnly called for water, and in the presence of them all washt his hands, desirous thereby to free himself of all guilt in doing any thing in this matter, and said, I will be guiltless, it shall (or, let the whole matter) lye upon you.

25. Then answered all the people and said, His blood be on us and on our chil­dren.]

Paraphrase 25. And the whole peo­ple cried out, let it be so, what ever guilt there is in putting him to death, let it lye upon us and our posterity.

26. Then released he Barabbas unto them, and [when he had scourged Jesus, he delivered him to be crucified.]

Paraphrase 26. though he had inten­ded to inflict no other punish­ment on Christ, but that of scourging, Lu. 23. 16, 22. (and therefore it appears, Joh. 19. 1. that Pilate scourged him long be­fore he sentenced him to crucifixion, v. 16. nay after the scourging he was very industrions to have saved his life, v. 4, 8, 12. and Mat. 23. 24. scourging is the punishment of some that were not killed) yet upon this importunity of the people, which he did not think fit to resist, to that of scourging he superadded the sentence of death, crucifixion also, which was wont to have scourging preparative to it; see note on Lu. 23. b.

[Page 136] 27. Then the souldiers of the governour took Jesus into the common hall, and gathered unto him the whole band of souldiers.]

Paraphrase 27. The whole band that guarded the Temple, came, and surrounded him, as a guard to a malefactor.

28. And they stripped him, and put on him a scarlet [robe.]

Paraphrase 28. robe of state, such as persons of honour wear in publick assemblies.

29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand;] and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.

Paraphrase 29. And to make him somewhat which might look like a crown, they took thorns, and platted them into that form, and put it on his head, and in stead of a scepter in his hand, they gave him a reed, and made him hold it in his right hand in a kind of state;

30. And they spit upon him, and took the reed, and smote him on the head.

31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucifie him.]

Paraphrase 30, 31. And having thus dealt with him as a Mock-King, and derided him long enough that way, they then tooū the reed out of his hands, and spit upon him, and smote him on the head, and took off the robe of state, and put his own cloaths on him again, by this ceremony signifying the dethroning him from his pretended kingdom, and then carried him to the place of crucifixion.

32. And as they came out, [they found a man of Cyrene, Simon by name, him they compelled to note e bear his cross.]

Paraphrase 32. they lighted on Simon of Cyrene, whether as a fa­vourer of Christ, or as one which casually past by at that time (see Mar. 15. 21.) and him (either without consideration who it was, or else particularly as a favourer of Christ, and so by the Jews instigation) they prest, as usually they did men, to bear burthens, (see note on c. 5. s) forcing him to carry the Cross after him, Lu. 23, 26. to the place of crucifying.

33. And when they were come unto a place called Golgotha, that is to say, A place of a scull.

34. They gave him vineger to drink mingled with [ note f gall,] and when he had ta­sted thereof he would not drink.

Paraphrase 34. bitter poysonous in­gredients to hasten death.

35. And when they had crucified him, they patted, [...] And they crucified him, and parted his garments, casting lots.] that it might be fulfilled which was spoken by the Prophet, They parted my garments among them, and upon my vesture did they cast lots.

Paraphrase 35. And they that fastned him to the Cross, the Execu­tioners, stripped him, and then divided his garments, all but the inner garment, into four parts, and took every man one, but the inner having no scam in it, they rent not asunder, but cast lots for it.

36. And sitting down they watched him there.

37. And set up over his head his [accusation] written, This is Jesus the King of the Jews.

Paraphrase 37. Indictment, or crime pretended, for which he was crucified; see note on Mar. 15. b.

38. Then were there two thieves crucified with him, one on the right hand, and another on the left.

39. And they that passed by [reviled him, wagging their heads,]

Paraphrase 39. in words and gestures expressed scorn and detestation against him,

40. And saying, [Thou that destroyest the temple, and buildest it in three days,] save thy self, if thou be the son of God, come down from the cross.

Paraphrase 40. You that said you could destroy the Temple of Jerusalem (which he did not, but spake of the death of his body, which he said he would raise up again in three days.)

41. Likewise also [the chief priests mocking him, with the Scribes and Elders, said,]

Paraphrase 41. those of the Sanhe­drim that were there, derided him, and said,

42. He saved others, himself he cannot save; If he be the king of Israel, let him now come down from the cross, and we will believe him.]

Paraphrase 42, He pretended to do miracles in curing of the blind, &c. why can he not now deliver himself? If he be the Messias prophecied of among the Jews, let him now free himself from death, and then we shall have some inducement to believe him.

43. He trusted in God, Let him deliver him now [if he note g delighteth in him. will have him, for he said, I am the son of God.]

Paraphrase 43. if he have any special favour unto him, and will own him, (as he pretended) to be his son.

44. The note h thieves also which were crucified with him, cast the same in his teeth.]

Paraphrase 44. And one of the thieves that was crucified with him, spake to the same purpose, Lu. 23. 39. but the other found fault with him for it.

45. Now from the sixth hour there was darkness over all the land, until the ninth hour.]

Paraphrase 45. Now from twelve of the clock till three there was an eclipse or obscuration of the sun, and consequently darkness over all Palaestine and far beyond over other parts.

46. And about the ninth hour Jesus cried with a loud voice, [saying, Eli, Eli, lama sabacthani, that is to say,] My God, my God, why hast thou forsaken me?

Paraphrase 46. reciting in Syriack the 22 Psalm or some part of it, by that testifying that he was the Messias, for whom that Psalm was indited, and in whom 'twas all fulfilled, and he began at the beginning of the Psalm, those words, which being translated signifie,

47. Some of them that stood there, when they heard that, said, This man cal­leth for Elias,]

Paraphrase 47. And some that heard the word Eli, but little else, conceived ridiculously that he had mentioned Elias's name, and called him to come unto him, and rescue him, and this was gene­rally whispered and talkt about among them.

48. And straightway one of them ran, and took a spunge, and filled it with vi­neger, and put it on a reed, and gave him to drink.

49. The rest said, Let be, let us see whether Elias will come to save him.

50. Jesus when he had cried again with a loud voice, yeelded up the ghost.]

Paraphrase 50. Again Jesus said aloud, Father, into thy hands I commend my spirit, Lu. 23. 46. and with those words he gave up the ghost.

51. And behold, the vaile of the Temple] was rent in twain from the top to the bottom, and the note i earth did quake, and thestones, [...] rocks rent.

Paraphrase 51. And behold the wall or partition made of stone, which covered or v [...]iled the sanctuary from the court, where the people assembled, or else that covered the Holy of holyes from the Sanctuary. See note on Lu. 23. d.

[Page 137] 52. And the graves were opened, and [may bodies of Saints which slept arose,

53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many,]

Paraphrase 52, 53. many bodies of pi­ous men, which had been dead, arose out of their graves, and after his resurrection they also went into the city of Jerusalem, and were there seen and known by many.

54. Now when the [Centurion and they] that were with himguarding [...] watching Jesus, saw the earthquake, and those things which were done, they feared greatly, saying, Truly this was the son of God.

Paraphrase 54. Captain of the Roman guards, and the souldiers.

55. And many women were there (beholding a far off] which [followed Jesus from Galilee ministring unto him.]

Paraphrase 55. had followed and gone along in Jesus's company ever since he came out of Galilee, to provide diet and necessaries for him.

56. Among which was Mary Magdalen, and Mary the mother of James and Joses, and [the mother of Zebedee's children.]

Paraphrase 56. Salome, Mar. 15. 40. the mother of James and John his disciples.

57. When the even was come, there came a rich man of note k Arimathea, named Joseph, who also himself [was Jesus disciple.]

Paraphrase 57. had embraced the faith of Christ.

58. He went to Pilate, and begged the body of Jesus; then Pilate commanded the body to be delivered.

59. And when Joseph had taken the body, he wrapped it in a clean linen cloth.

60. And laid it [in his own new Tomb, which he had hewn out of the rock, and he rolled a great stone to the dore of the] sepulchre, and departed.

Paraphrase 60. in a new tomb which he had provided for himself, hewn out of a rock, and rolled a great stone to the place of entrance into the

61. And there was Mary Magdalen, and the other Mary sitting over against the sepulchre.

62. Now the next day, that followed the day of the preparation,] the chief priests and Pharisees came together unto Pilate.

Paraphrase 62. after the day was end­ed whereon he was crucified, probably on Friday evening.

63. Saying, Sir, we remember that that deceiver said, while he was yet alive, Af­ter three days I will rise again.

64. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead, so the lastdeceit [...] errour, shall be worse then the first.]

Paraphrase 64 And therefore to pre­vent any more seduction of the people in this matter, be pleased to appoint a guard to attend the sepulchre until that third day be past, lest his disciples that cannot but remember his words, do accordingly come and take away his body out of the grave in the night time, and then perswade the people, that he is risen from the dead, which if it should happen, the peoples belief that he is risen from the dead, would prove a more dange­rous seduction than any they have yet faln into.

65. Pilate said unto them, Ye have a [guard, go, secure it as you know. [...] watch, go your way, and make it as sure as you can.]

Paraphrase 65. guard of Roman soul­diers at your service (see note on Lu. 22. 1.) Go and use any means that you know or are wont to use, to secure the grave.

66. So they went and made the sepulchre sure, [sealing the stone,with a guard, [...] and set­ting a watch.]

Paraphrase 66. by two means, 1. by fastning a seal upon the stone, that they might discern, if it were opened, and 2. making use of a guard of souldiers to watch and keep it.

Annotation on Chap. XXVII.

a Note: [...] V. 5. Hanged himself] What is here meant by [...], or how 'tis reconcileable with what is related of Judas, Act. 1. 18. hath been a matter of some doubt and difficulty. That he hanged himself, is affirmed by many of the Ancients, Origen, and S. Chrysostome, and his followers, and Juvencus, and Leo, but especially by the Epistle that bears the name of Ignatius to the Philippi­ans, but sure was not written by him. And some reve­rence is due to these authorities; Otherwise that which the words most easily and promptly bear, and which they might possibly mean by those words, which we inter­pret to hanging, is this, that he fell into a violent suf­focating fit of sadness or melancholy, and grieved so excessively, as to wish himself dead, and then sud­denly fell flat upon his face (for so Hesychius renders [...], [...] only falling on the face, not down any steep place) and then burst, Act. 1. 18. And Phavorinus, [...], it signifies falling forward on the mouth, on the face, and [...]. He is said to lye [...] who lyeth up­on the face, and opposite thereto is lying on the back. This seems to beIa 1 Cor. [...]. 7 [...] Theophylact's understanding of it, who speaking of the excessive sorrow, that the incestu­ous Corinthian, if not timely absolved, might pro­bably fall into, expresseth it by [...] coming to a suffocation, as Judas did. And this seems to have caused Oecumenius on the Acts, having resol­ved that he died not by hanging, to fly to some fables of Papias, of his being so swoln, that he could not pass by a chariot in the way, &c. In which fable I sup­pose there might probably be so much truth, that by this fit of extreme melancholy he was so swoln, that, as the Text saith, he burst asunder, and his bowels gushed out. So in Aelian, where 'tis said of Poliager, [...], being reproach'd he was suffecated, that is to be interpreted by the words immediately precedent, [...], scoffs have not onely grieved men often, but also killed them with grief. Thus inHom. 22. ad Antioch. Chrysostome [...], is to be suffocated through grief (stran­gled as it were, or) miserably affected with conscience; And though it signifie not in this sense to die, yet it doth note a violent disease, stifling and suffocating for want of vent, and affecting the patient so, as to produce that death, which Judas soon came to after this, fal­ling upon his face, and then (as upon a violent stopping all natural passages, which the violence of despair had wrought in him (bursting asunder, his guts breaking out at his navel, Act. 1. 18. That exceeding horrour and grief being the only thing here mention'd, (as that which immediately followed, and came in naturally at that point of the story) the death it self following (it is not certain how long) after, and so particularly men­tion'd by S. Luke in the Acts, on the occasion of the election of a Successor into his place. Thus the Hebrew [...] that is rendred in the old Testament by [...], signifies to be choaked, or suffocated, not only with an [Page 138] halter, but with an excessive grief, or trouble on the soul, and in the Arabick, among the Physicians, it sig­nifies an angina, and the suffocating of the mother in Avicen, so also [...] is that suffocation of the body in time of sleep, which they call incubus, or the night­mare. And for the use of it in the Bible, 'twill be ob­servable how 'tis used Tobit 3. 11. where the woman that had been so reproached for killing her seven hus­bands, hearing it, [...], grie­ved extreamly, so as (not to hang her self sure, for the story shews shed [...]d not so, but so as) to fall into a deep melancholy, a spice of this disease of suffocation, a consequent of which was her wishing her self dead, as she expresses it v. 13. [...], I desi­red that thou wouldst take me away from the earth, and why should I live any longer? v. 15. and [...], If thou do not think good to kill me, &c. And though one passage v. 10. seem to incline the other way, as when upon consideration of the reproach, and sadness that would come upon her father, she repres­seth her design If I shall do this, it shall be a reproach, &c. yet this is not of much validity, because this considera­tion might be made use of to dispel her melancholy, that grew so violently upon her, and to divert her to a more profitable course, commending of her state to God in prayer, as she did v. 11. and this as fitly and as properly as from the intention of hanging her self. Adde to this, that she that was so pious a person, and prayes so heartily, v. 11, 12. (and in that prayer con­fesses no such guilt, but only, I have desired thee to re­lease me from the earth, and in her prayer continues of that mind, why should I live any longer?) cannot rea­sonably without evidence be accused of so foul intenti­ons of hanging or murthering of her self. A parallel place and condition is that of Job 7. 15. my soul choo­seth strangling, there the Hebrew [...] is by Aquila rendred [...], but by the Septuagint 'tis express'd by [...], a kind of suffoca­ting and (depriving of breath) strangling of the soul. The same word is by the prophet Nahum used of the Lion killing his prey, [...] Nah. 2. 12. and is rendred [...] suffocation. The Syriack and Arabick use it Mat. 13. 7. of the thorns choaking the corn, [...], and so Lu. 8. and 2 Cor. 4. 8. [...] suffo­cated, instead of [...], brought to those great streights or angustiae, and so in the Syriack, Mar. 5. 13. [...] and they were suffocated (not hang'd, but drow­ned) in the water. And in this place the Syriack reads of Judas, that going away [...] suffocavit animam suam, he suffocated his soul, which surely may be taken in that larger sense of the word, and not necessarily in the stricter, for that of hanging himself, when the Sacred Story in another place mentions another death for him. 'Tis true, that very phrase which is here, is used of Achi­tophel, 2 Sam. 17. 23. who, as 'tis generally resolved, hanged himself; but perhaps it might be probable e­nough that this state assigned to Judas at this time, viz. a suffocation, and with it a wishing to die, and a huge melancholy growing into a mortal disease, might be applied to Achitophel also, and the rather, because 'tis added, after [...] he was suffocated, [...] and he died, which may argue, that his death succeeded or followed the [...], not that that it self was the par­ticular notation of the kind of his death. But however there will not be altogether the same reasons of apply­ing this observation to Achitophel, as to Judas, because Achitophels death is not in any other place described to be another kind of death, as Judas's is, viz. falling down flat on his face, and then bursting and letting out his bowels, which kind of death is that which men op­press'd with this disease of grief do most frequently fall under.

b Note: [...] V. 6. Price of blood] 'Twas a custome among the Jews, imitated by the first Christians, that it should not be lawfull for executioners to offer any thing, or for any alms to be received from them (the same also of money, that came out of the Publicans, or Quaestors exchequer) so saith Clement in Constit. [...], that the offerings of executioners are not acceptable, or fit to be received, and so by analogy any money by which a life is bought, might not be put in­to the treasury, it was the price of blood, and the field bought with it call'd the field of blood.

c Note: [...] V. 7. Strangers] The strangers here may be either 1. men of other nations, and then the thing from hence observable is, that they would not have commerce with them, even when they were dead, and therefore provi­ded a separate place for them. Or 2ly, (which is more likely) the Jews, which coming from far to Jerusa­lem to sacrifice, &c. died there, before their return, and so the Priests took this care to provide a burying place for them; These perhaps are the [...] Act. 2. 10. those Jews that travelled from Rome thither.

d Note: [...] V. 15. Wont to release] This custome was no custome of the Jews while the power was in their hands, but ad faciendum populum, a piece of popularity, a grace, or favour of the Procurator, brought in by Pilate, v. 15. And thus the succeeding Emperours, Valenti­nian, Theodosius, Arcadius by a general law com­manded the Judges that on the first day of the Pas­sover all the prisoners of the Jews, but those which were committed for some certain faults, should be re­leased. Of the same nature is the peoples demanding him to be put to death, giving their suffrages, v. 22. and Luke 23. 23. Joh 9. 17. which is mentioned also by S. Paul, Acts 26. 10. and was a Roman custome, Nè possent Consules injussu populi in caput civis ani­madvertere, saith Pomponius. See Rewardus ad leg. 12. Tab. c. 24. And it seemeth, it was put into the twelve tables, De captive civis nisi per maximum comitatum nè ferunto, as Tully cites it, De leg. l. 3. All to this purpose, that the people had their voyce in put­ting any freeman to death.

e Note: [...] V. 32. Bear his cross] It was the custome in that punishment of crucifixion, that he that was to be exe­cuted, should himself carry the Cross. So Plutarch de sera Numin. vind. [...]. Hence came the name of Furcifer, grown proverbial since. So Artemidorus, [...]. l. 2. c. 61. [...]. So Nonius out of Plautus, Patibulum ferat per ur­bem, deinde affigatur cruci: let him carry it through the city, and then be fastned to it. This it seems by Joh. 19. 17. Christ carried himself, but it being so great a burthen (and perhaps not well supportable by all that were to suffer) they used [...] to press some body else, [...] as a porter, or burthen-bearer, to carry it after, or near the person that was to suffer, that so he might have the solemn disgrace, though not pain of it.

f [...] V. 34. Gall] [...] here signifies all kind of bitter poysonous spices or mixtures, which S. Mark in set­ding down this story, determines to be Myrrhe. The Hebrew [...] signifies two things, gall, and a most poysonous herb, and the Greek [...] signify­ing one of these, gall, is put (Deut. 29. 18. and 32. 32.) for the other, the poysonous herb, [...], where the Hebrew is best rendred, a root sprouting out with that most poysonous herb, and so the word [...], joyn'd with [...], is used by S. Peter of Simon Magus (see note on Acts 8. d.) though Metaphorical. So again the Hebrew [...] signifies both anger and poyson; and so from these usages in the Hebrew Language, it comes to pass very consequently, that the word [...] in Greek be­ing (as it denotes choler or anger) all one with [...] wrath, both these words [...] and [...] are used [Page 139] promiscuously, and both in the Old Testament taken generally for poyson, which being mix'd with wine, stupified and astonished the person that drank it, and was ordinarily given to them that were put to death. So in the last of the Proverbs give strong drink to them that are ready to die: Where the Hebrew Sichar, soft­ned by the Greek into [...] signifies, saith S. Basil, [...] all that can cause drun­kenness. So Ps. 60. 3. [...] the wine of stupidity is by the Chaldee rendred the wine of male­diction, such as is given to them that are to be executed, of which saith Rubbi Shelomo, that it obnubilates the heart, [...] and strikes the brain, that is, disturbs and takes away the senses. And accordingly S. Paul useth [...], Rom. 11. for the spirit of stupidity, or slum­ber, having eyes and not seeing, [...] &c. Thus [...] Apoc. 14. 10. is not the wine of Gods wrath, but the wine mix'd with all these stupifying spices, that is, the stupifying and astonishing judgments of God. And the same is express'd in the Psalmist, Psal. 75. 9. by the phrase of [...], wine pure (unmix'd from water, or any softening allaying mixture) and full of all these poysonous, stupifying ingredients, and so, [...] in like manner, by the [...] in that place of Rev. 14. 10. the unmix'd wine, mix'd, which is there the periphrasis of [...], or the [...] in S. [...] Marke, the wine with myrrh in it. This it seems being usefull to open the pores, and hasten death, Christ refused to take, meaning to make good his own words of Ego pono, I lay down my life, not for his will only but the act also, and so though he gave way to naturall things to work, yet he reserved all to his own power, and so when he had done all that he would, he sayeth, it is finish'd Joh. 19. 30. and bowed the head and gave up the ghost. And this was it, that the Centurion considering was amazed at Mar. 15. 39.

g Note: [...] V. 43. Will] The word [...] is used by the Greek translators of the Old Testament, and writers of the New, sometimes in a notion which seldome belongs to it in other authors, as when 1 Sam. 18. 22. [...], the King delighteth or taketh pleasure in thee. So 2 Sam. 15. 26. and very frequently in other places, upon this ground, that the Hebrew [...] which signifies to will, signifies also to delight in, and so is ren­dred [...], as well as [...], and when [...], it is taken in the same sense, as if it were [...], And so 'tis here, for Psal 22. 8. (from whence these words are taken, and from the translatours there [...] retained for [...]) we ordinarily render it, let him deliver him, if he delighteth in him, In like manner as Tob. 13. 6. [...], who knowes if he will ac­cept, or be pleased with you? Thus in a fragment of Pe­rictyone the Pythagorean inp. 48 [...]. Stobeus, [...], She shall be kind to her husband. Thus, Col. 2. 18. [...] is one that delighteth, or pleaseth himself in that kind of humility, and worship of Angels, that acquiesces in it. And so 1 Cor. 7. 36. [...] fignifies that which he hath a mind to.

h Note: [...] V. 44. Theeves] That which is here affirm'd of the robbers in the Plurall number seems to be under­stood in the Singular, only of one of them, Lu. 23. 39. the other praying unto him and beleiving on him: Se­verall examples of the like formes of speech seem to be in this book, ch. 26. 8. when his disciples saw it they had indignation, whereas only Judas was displeased at it, saith S. John c. 12. 4. So c. 21. Loose them (the asse and the fo [...]) is Mar. 11. 2. a colt tyed, loose him. And this by an ordinary figure (which the Graecians call [...] or [...]) frequently used in all languages. So when Joh. [...] 13. 28. 'tis said, that none of those that lay at mea: with Christ knew to what purpose he spake to Judas, What thou dost, doe quickly 'tis not to be con­cluded, that John (who v. 25. asked, and was told v. 26. who 'twas that should betray him) was included in that number, of those that knew not. So Heb. 11. 37. [...] they were sawn asunder in the Plural, which yet is not found to belong to any, but to Isaias onely. But it is also possible, that both these theeves might at first blaspheme and reproach him, and after­wards one of them confesse him, and pray to him. Thus Prosper understands it, cont. Collat. c. 12. Cùm ali­quandiu blasphemasset in Jesum Christum, repentè est mutatus, &c. when for some time he had railed on Jesus, he was suddenly changed. And so Titus Bostrensis, p. 833. B. [...]. At first the two theeves spake as the Jewes did, perhaps by that means expecting some helpe from them toward getting their pardon, but that ex­pectation being frustrated, and hearing him pray for his crucifiers, Lu. 23. 34. one was thereby wrought on, v. 40. And if so, then the words here will refer to the former time, and in S. Luke to the latter.

i Note: [...] V. 51. Earth did quake] This is conceived by some to be the Earthquake that Macrobius mentions as the greatest, saith he, which in the memory of mortall man was ever known, in the reign of Tiberius Caesar, twelve cities of Asia being destroyed by it, see Marcil. Fici­nus de rel. p. 78. The same is mention'd by Pliny. Nat. Hist. l. 2. c. 48. But it doth not by the Text here ap­pear that this earthquake belong'd to any thing but the Temple of Jerusalem, the parts of which are mention'd, the veile, and the ground, and the stones of the building, and the tombs, &c. And 'tis not improbable that this prodigie was shewed particularly on this place, to fore­tell the destruction of the Temple and service, upon their crucifying of Christ. So ch. 28. 2. where there is mention'd [...], a great shaking, it is not to be imagined that this was a shaking of the whole earth, but at the most of that part, where the grave was. Nay there being no mention of the earth in that place, it is not improbable that [...] should there signifie that concussion of the aire, joyn'd with thunder &c. with which Angels are wont to descend, when they appear, for so it immediately followes there, For the Angel of the Lord descended, &c.

k Note: [...] V. 57. Arimathe] Arimathea is the place where Samuel was born and brought up, called by the He­brewes Ramathaim Sophim, in Greek' [...].

CHAP. XXVIII.

1 and the evening af­ter the sab­bath, IN the note a end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magda [...]ene, and the other Mary,] to see the sepulchre.

Paraphrase 1. the night after the Sab­bath, toward the next morning, Mary Magdalen and the other Mary having with them spices to embalm his body, Lu. 24. 1. came

2. And behold, there was a greatshaking, concussion, [...], see note on c. 51. i. earth-quake,] for the Angel of the Lord descended from heaven, and came and rolled back the stone from the dore, and sat upon it.

Paraphrase 2. And when they came they found there had been a great concussion, probably of the aire, a kind of thunder, with which the Angels are wont to appear, but withall about the earth, at the removall of the grave-stone,

[Page 140] 3. Hisappea­rance, [...] countenance was like lightning, and his rayment white as snow.

4. And for fearethe word [...] of him is not in the King's MS. of him [the keepers] did shake, and became as dead men.

Paraphrase 4. they that guarded the Sepulchre

5. And the Angel answered and said unto the women, Fear not yee; for I know that yee seek Jesus which was crucified.

6. He is not here, for he is risen: as he said, Come, see the place where the Lord lay.]

Paraphrase 6. He is not here in the grave, but according to his own predictions risen from the dead, and all that yee can here discern is the place where he lay, and the napkins, and sear­cloaths folded up and laid by, Joh. 20. 5.

7. And go quickly and tell his disciples that he is risen from the dead, And behold he goeth before you into Galilee, there shall yee see him, Lo, I have told you.]

Paraphrase 7. Go quickly and accor­ding to what I have told you, doe yee tell the disciples, viz. that he hath perform'd his promise in rising from the dead, and now will perform that other of going into Galilee, ch. 26. 32. the appointed place of meeting, thither if yee go, yee shall be sure to meet him, God hath sent his Angel from heaven to tell you this.

8. And they departed quickly from the sepulchre with fear and great joy, and did run to bring his disciples word.]

Paraphrase 8. And being affrighted with the appearance of the Angels, but extremely joyed with the news of Christ's resurrection they made all hast to carry his Disciples word of this.

9. And as they went to tell his disciples, behold Jesus met them, saying, All haile, and they [came and held him by the feet] and worshipt him.

Paraphrase 9. fell down, and caught him by the feet,

10. Then said Jesus unto them, Be not afraid, Goe tell my [brethren] that they goe into Galilee, and there shall they see me.

Paraphrase 10. Disciples and kinsmen,

11. Now when they were going, behold some of the watch came into the city, and shewed unto the chief priests all the things that were done.

12. And when they were assembled with the Elders, and had taken counsell, they gave large money unto the souldiers,

13. Saying, Say yee,] His disciples came by night and stole him away while we slept.

Paraphrase 12, 13. And those chief Priests calling the rest of the Sanhedrim together, by decree of councell, appointed that a good summe of money should be given to the souldiers, sufficient to bribe them all to say, that

14. And if this come to [the Governours eare, we will perswade him and secure you.]

Paraphrase 14. the Procurator Pilate's hearing, (see ch. 27. 14.) we will perswade him that it was so, and keep you from punishment for guarding the tomb no better.

15. So they took the money, and did as they were taught. And this saying is commonly reported among the Jewes untill this day.

16. Then the eleven disciples went away into Galilee, into a mountain [where Jesus had appointed them.]

Paraphrase 16. which Jesus before his passion had assigned as a spe­ciall rendezvous, ch. 26. 32. By this means there were many there besides the eleven, perhaps the 500 brethren mention'd 1 Cor. 15. 7.

17. And when they saw him, they worshiped him; but some doubted.]

Paraphrase 17. And when the eleven were come to him, they with an humble obeysance acknowledged him, but some of them entertained doubts whether twere Christ or no, Mar. 16. 13.

18. And Jesus came and spake unto them, saying, [All power in heaven and in earth is given to me. [...]. &c. All power is given unto me in heaven and in earth.]

Paraphrase 18. All authority in di­sposing all things in or con­cerning the Church is given unto me by my Father.

19. Go yee therefore and [make all nations di­sciples, [...] teach note b all nations, baptizing theminto [...] in the name of the Father, and of the Son, and of the holy Ghost.]

Paraphrase 19. Teach all the Nations the Christian doctrine, and perswade them to embrace it, and to live according to it, baptizing &c. see Pract. Cat. l. 6. §. 2.

20. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the note c end of the world.]

Paraphrase 20. And whomsoever yee shall baptize, take care that they be taught to obey with all diligence all those commands which I have delivered to you, And though I shall now shortly part with you, yet I will by sending the Spirit upon you, to lead you into all truth, and by my perpetuall presence and assistance afforded to you, and by that authority that I received from my Father, and now commit unto you, Joh. 20. 21, 22. continue with you, and your successors unto the end of the world.

Annotations on Chap. XXVIII.

a Note: [...] V. 1. End] If [...] signifie a distinct part of time, and that strictly the evening, then it must note that eve­ning, as the first part of the first day of the week, at which time these women began their journey, bought their spices, went out of the city, stayd all night in the suburbs, and very early [...], Lu. 24. 1. and [...] while it was yet dark, Joh. 20. 1. came to the sepulchre, and so that will reconcile and connect the [...] to the [...] &c. But [...] may be also taken in a wider sense, see Note on ch. 14. d.

b Note: [...] V. 19. All nations] What is meant sometimes by the word [...] nations hath been said, (see Note on ch. 24. c.) to wit, the tribes and families of the Jewes, the regions and cities of Palaestine, and though it doe not so here, exclusively to the other nations of the world, yet neither doth it signifie the nations of the heathen world, in opposition or exclusively to the Jewes, as else­where it frequently doth; but primarily and in the first place, the severall parts of Judaea, and the Jewes, where­soever they are in their dispersions a broad, and then se­condarily the Gentiles mingled with the Jewes, and finally the whole gentile world, when, upon the Jewes rejecting the Gospel, the Apostles depart from them, and goe to the Gentiles. That this is the meaning of the place, I shall use [...]wo arguments to make most probable. First, because in other places, when the Commission of preaching and gathering disciples is gi­ven to the Apostles, 'tis with a command to goe first to the Jewes, and not at all to the Gentiles. So in their first Commission, out of which the very Samaritans were excluded, Mat. 10. 5. Goe not into the way of the Gen­tiles, and into any city of the Samaritans enter ye not, but goe rather to the lost sheep of the house of Israel. And in their second Commission Act. 1. 8. although the Samaritans are taken in, and the utmost parts of the earth, yet ch. 3. and ch. 13. 46. 'tis still [...] first to the Jewes, that they must preach. And accordingly we find that the Apostles, till the Jewes reject them, and are ready to stone them, doe not leave them off to [Page 141] goe to the Gentiles. But then Act. 13. 46. they fore­tell them what they are to doe, Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you (which referres, I suppose, to the precept of Christ, that made it neces­sary) but seeing ye have put it from you, &c. loe we turn to the Gentiles. And when v. 47. they urge the Lords commandment for so doing, it is not this parting precept of Christ, but one out of the prophet Isaiar, c. 49. 6. I have set thee to be a light to the Gentiles, &c. And the same I conceive before intimated, v. 40, 41. Beware lest that come upon you (Jewes) which is spoken of in the prophet, Behold yee despisers and wonder and perish, for I work a work which you shall in no wise be­leive, &c. that is, upon the Jewes despising and holding out obstinately against the preaching of the Gospel, v. 45. 'twas prophecied that they should be destroyed, and about the same time the Gospel should be re­moved, and preach'd to the heathen world, An incre­dible thing which should amaze the Jewes, and be matter of great wonderment to them, (and so it is said of them upon the like occasion of the Christian Jewes, that they were astonyed c. 10. 45.) What was thus foretold at Antioch by S. Paul is again repeated c. 18. 6 to the Jewes at Corinth, where upon their resisting and blaspheming, he shakes his garment (an embleme of their approaching ruine, like the shaking off the dust from their feet;) and tells them, From henceforth I will goe to the Gentiles, and presently enters into the house of Justus a prosclyte, v. 7. This is after most fully done to the Jewes at Rome, at the conclusion of the Acts c. 28. 28. Be it known therefore unto you, that the salva­tion of God is sent to the Gentiles, but that again upon the obduration of the Jewes, v. 26, 27. All this makes it appear that after Christs death the Gospel was by the Apostles to be first preach'd to the Jewes to convince them of their sinne of crucifying Christ (enlarged also to the Samaritans by Christs command, Act. 1. 8. who were, in their worshipping at mount Gerizzim, schis­maticks, and so separated from the Jewes, but other­wise were Jewes in religion) and that was a doing till about the time that that fatall destruction fell upon that nation, ch. 10. 23. But this not exclusively, but inclu­sively also to the preaching to all the nations and people of the world, as the phrase is taken in the greatest lati­tude (when the Jewes should first have express'd their obstinacy sufficiently) For so the words, as they are repeated in S. Mark, must necessarily signifie, Goe into all the world, and preach the Gospel to every creature, to those of the synagogue first, and then to others also. Thus S. Luke hath set it down most distinctly, ch. 24. 47. that repentance and remission of sinnes should be preached to all nations, beginning at Jerusalem, where Judaea in which Jerusalem is, is one of the all nations, and they are to begin at Jerusalem, and from thence first preach through all other parts of Judaea (and even in the heathen cities) first of the native and proselyte Jewes in their synag [...]gues, and proseuchae, (before they went to the Gentiles) and so generally they con­tinue to doe, till the time of the destruction of that people. The second argument for this rendring of the word [...], so as that it may primarily point to the Jewes, is that of S. Paul, Gal. 2. viz. that S. Peter was intrusted with the Gospel of the [...], that is to preach the Gospel particularly to the Jewes, and so again it there appeareth of James and John, that they betook themselves to the circumcision, that is, to the Jewes, v. 9. And 'tis observable how farre S. Peter was from un­derstanding this prec [...]pt in this place to oblige him at that time (not long after Christs ascension) to preach to the Gentiles, for in the b [...]sinesse of Cornelius Act. 10. 'tis clear, that he did not yet think it lawfull for him to preach to that one Gentile, and for the commission of Christ he repeats it thus, [...] v. 42. he commanded us to preach to the people, that is, to the people of the Jewes (as the Rulers of the people and Rulers of Israel are all one, and as that nation is call'd [...] the people, and as [...] Act. 10. 41. signifies all the Jewes) and 'tis manifest that before he would venture to preach Christ to that one heathen. God saw it necessary to send him a Vision, and by that instructed him that the Gentiles were not to be look'd on by him any longer as profane (or not to be conversed with) but might be preach'd to, as well as the Jewes. And this God confirm'd by sending down the holy Ghost on these first fruits of the Gentiles, Cornelius and h [...]s company (as he had done on the Apostles the first fruits of the Jewes) to testifie this his pleasure from heaven immediately. And accordingly v. 45. the beleiving Jewes were astonished when they heard of this, and ch. 11. 1. 'tis said that the Apostles &c. in Judea heard of this, and v. 2. they call Peter in question about it, and he is fain to give them an account of his Vision, and the descent of the holy Ghost upon them, as a testimony that so 'twas to be, v. 16. and by that they are convinced v. 18. and not till then.

c Note: [...] V. 20. End of the world] It hath formerly been said (Note on Mat. 24. c.) that there was a double age famously spoken of among the Jewes, the then present age, and the future age, or the state of things under the Messias, from that time to the end of the world. According to this, the destruction of that state. or end of the first age, is taken notice of, as a famous period, and is set down in that very style, [...], the consummation, or conclusion of the age, Mat. 24. 3. and Mat. 13. 40. where 'tis more distinctly, [...], of this age, and so again Heb. 9. 26. [...], the conclusion of the ages, in the Plurall, those last times, Heb. 1. 2. wherein Christ came into the world. But then other places there are, where it may be taken in another sense, as Mat. 13. 43. where it may well sig­nifie the end of this other age, the conclusion of the world, and so here Christs promise of his being with the A­postles unto the end of the world. For its to be observed that this age being the Christian state or kingdome of Christ, that doth most distinctly begin at his r [...]surrecti­on, all power being then given to him v. 18. and this being the last age (no other state to succeed this,) it followes necessarily, that this age then beginning, shall not conclude, till the end of the world, And conse­quently Christs promise hath no other period to deter­mine it, but instates a power on the Apostles, and their successours by this mission, and assisting and backing them in the execution of their office, [...], all the daies, the whole term of this new age.

The Gospel according to S. MARK.

CHAP. I.

1 THE beginning of the Gospel of Jesus Christ the Son of God.

2. As it is written in the prophets; Behold, I send my messenger before thy face, which shall prepare thy way before thee.

3. The voice of one crying in the wildernesse, Prepare ye the way of the Lord, make his paths streight.]

Paraphrase 1, 2, 3. The first thing considerable in the story of Christ the Messias and eter­nal son of God, and in the preaching of the Gospel which he brought with him into the world, was the preaching of John the Baptist, as of an Herald sent before him, and so foretold of by the old prophets, un­der the style of the voyce of a preacher in the desert, that is, the proclamation of an eminent person that should goe into the wil­dernesse, and cry, and give warning to the Je [...]s, that by repentance and amendment of life they should prepare themselves for the coming of God, a terrible coming to visit and punish the impenitents.

4. John did baptize in the wildernesse, and preach the baptisme of repentance for the remission of sinnes.]

Paraphrase 4. According to this pre­diction of the prophets, John went into the desart part of Judea, and there proclaimed to all the Jewes, the necessity of their instant change of life, promising them thereupon (and on no other termes) forgivenesse of sins, And all that came to him, and thus reformed upon his preaching, he took and wash'd them in the river, after the manner of proselytes among the Jewes (see Mat. 23. noted, and John 3. a.) to signifie to them the purification of their wicked lives, to which they were obliged, and on performance of which (and not other­wise) God would receive them into his favour and look on them as his people. And this baptisme and this repentance, and the benefit of it, remission of sins, he proclaimed to all, every where, as he went.

5. And there went out unto him all the land of Judea and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sinnes.]

Paraphrase 5. And the generality of people in all the country, and in the city of Jerusalem, obeyed his preaching so farre, as to goe and receive baptisme from him (which was done in Jordan a river convenient for that purpose, the same wherein Naamans leprosie had been cleansed long ago by washing in it) and to confesse the sins that they had severally been guilty of, and desiring directions from him for new life, Lu. 3. 10.

6. And John was clothed with camels hair, and with a girdle of a skin about his loynes, and he did eat [locusts and wild honey.]

Paraphrase 6. See Note on Mar. 3. 8.

7. And preached, saying, [There cometh one mightier then I after me, the latchet of whose shooes I am not worthy to stoop down and unloose.]

Paraphrase 7. I am the foreunner of one who is of infinitely more authority then, I whose disciple I am not worthy to be, or, as such, to be employed by him in the meanest office, such as the taking off his shooes. See Note on Mat. 3. h.

8. I indeed have baptized you with water, but he shall baptize you with the holy Ghost.]

Paraphrase 8. I am not worthy to be considered by you in compa­parison with him, All that I doe is to receive you as Proselytes, (after the Jewish manner) as many as now come in, and repent, and make faithful promise of amendment, and new life; And so water is the only signal which I use. But he, when he comes, shall send down the holy Ghost from heaven in a visible manner upon his disciples, and by that great signal testifie to you the truth of his doctrine, &c. See Mat. 3. 11. and Note on Acts 1. a.

9. And it came to passe in those dayes, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

10. And straightway coming up out of the water he saw the heavens opened, and the Spiritas it were, [...] like a dove descending upon him.]

Paraphrase 10. And instantly after his baptisme, as he came up from the river, he beheld a parting of the heavens, and opening of the clouds, and the spirit of God hovering over him, as a dove doth, when it descends and lights upon any thing. (See Note on Mat. 3. k.)

11. And there came a voyce from heaven, saying, Thou art my beloved sonne, in whom I am well pleased.]

Paraphrase 11. And there came a voyce from heaven through the clouds directed to Christ, in these words, Thou art &c. see Mat. 3. 17.

12. And immediately the Spirit note a exposeth hi [...], or, lea­deth him driveth him into the wildernesse.

13. And he was there in the wildernesse forty dayes tempted of Satan, and was with the wild beasts, and the angels ministred unto him.]

Paraphrase 13. And having fasted in the desert forty dayes, Satan then set upon him to tempt him, Mat. 4. 2, 3. and after he had done tempting him, he left him in the wildernesse among none but wild beasts, and there the Angels came, and brought him food, Mat. 4. 11.

14. Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the kingdome of God,]

Paraphrase 14. Soon after this He­rod having for some time re­ceived instructions from John c. 6. 20. and at last being reproved by him about a woman, with whom he lived incestuously, c. 6. 17. imprisoned him. And after this his imprisonment Mat. 14. 3. Jesus went from Nazareth into Galilee (see Note on Mat. 4. e.) and there began to proclaim the doctrine of his father concerning this approaching reformation and change, that God as a King should now work in the world, especially among the Jews.

15. And saying, The time is fulfilled, and the kingdome of God is at hand, repent ye, and beleive the Gospel.]

Paraphrase 15. And the form of his proclamation was in these or the like words, The days of the coming of the M [...]ssias so long expected, and prophecied of, are now come, and Gods remarkable judgments upon the whole nation are approaching (see Note on Mat. 3. c.) which there is no way to avert from any, but by be­leiving the Gospel now to be preach'd by Christ, and amending of their lives.

16. Now as he walked by the sea of Galilee, he saw Simon and Andrew his bro­ther [casting a net into the sea] (for they were fishers.)

Paraphrase 16. washing their net, see Note on Luke 5. a.

17. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.]

Paraphrase 17. And having fi [...]st shew­ed them a great miracle, con­vinced them of his divine power, he called them to be his disciples, telling them that he would employ them in an office of greater importance, and so enable them for it, that they should be able to win men to righteousnesse, as now to get fishes into their nets.

[Page 143] 18. And straightway they forsook their nets, and followed him.]

Paraphrase 18. And upon this com­mand of his immediately they left their imployments, and as disciples, attended constantly on him

19. And when he had gone a little farther thence, he saw James the son of Zebe­dee and John his brother, [and those in the ship or boate, [...] who also were in the ship] mending their nets.

Paraphrase 19. with their father Ze­bedee, Mat. 4. 21. and other labourers here mentioned, v. 20. all together in a ship.

20. And straightway he called them, and they left their father Zebedee in the ship, with the hired servants, and went after him.

Paraphrase 20. See Luke 5. a.

21. And they went into [Capernaum,] and straightway on the Sabbath day he entred into the Synagogue and taught.

Paraphrase 21. a city of Galilee cal­led Capernaum Mat. 4. 13.

22. And they were astonished at his doctrine, for he taught them as one that had authority, and not as the Scribes.]

Paraphrase 22. And they wondred extreamly at his way of in­structing them, Mat. 7. 28. For his manner of teaching was not like that of the Doctors of their law, who only expound the law, and tell them the traditions of their fathers the Jews, but he as one that came with power from heaven to give new rules of life, delivered his doctrine with great authority.

23. And there was in the Synagogue a man [in an un­clean spirit so c. 5. 2. see Note on 2 Cor. 12. a. with an unclean spirit,] and he cryed out,

Paraphrase 23. possest with a devill, (Luke 4. 33. see Mar. 3. 22, 30.) which cast him into a fit of epilepsie,

24. Saying, Let us alone, What have we to doe with thee, thou Jesus of Na­zareth? Art thou come to [destroy us?] I know thee who thou art, the holy one of God.

Paraphrase 24. Subdue, quell, undoe us, cast us out of our possesi­ons;

25. And Jesus rebuked him, saying, Hold thy peace, and come out of him,

26. Andthe un­clean spirit having dis­quieted him (troubled him, wrought or boyled within him, see c. 9. c.) and having cried [...], when the unclean spirit had torn him, and cryed with a loud voyce, he came out of him.

27 And they were all amazed insomuch that they questioned among themselves saying, [What thing is this?what is this new doctrine? that [...] what new doctrine is this? For with authority com­mandeth he even the unclean Spirits, and they doe obey him.]

Paraphrase 27. This is more then was ever heard of before, and therefore sure his doctrine comes from heaven in an extraordinary manner, for it appears that he hath an authority over the devils themselves, and they are subject to him.

28. And immediately his fame spread abroad [into the whole ad­jacent regi­on of Gali­lee, [...] throughout all the region round about Galilee.]

Paraphrase 28. through all Galilee a third partition of Palestine, called the ambient or circumjacent region of the nations, which encompassed Judea. See Note on Mat. 4. e.

29. And forthwith when they were come out of the Synagogue, they entred in­to the house of Simon and Andrew with James and John.

30. But Simons wives mother lay sick of a fever, andpresently [...] anon they tell him of her.

31. And he came and [took her by the hand, and lift her up, and immediately the fever left her, and she ministred unto them.]

Paraphrase 31. took held of her hand and raised or lifted her up, and as [...]oon as he hid so, the disease forthwith left her, and she was so well, that immediatly she attended and made provision for them.

32. And at even when the sun did set, they brought unto him all that were disea­sed, and them that were possessed with devils.

33. And [all the city was] gathered together at the dore.

Paraphrase 33. well-nigh all the inha­bitants of that place were

34. And he healed many, that were sick of divers diseases, and cast out many de­vils, and suffered not the devils to speak, because they knew him.

35. And in the morning rising up a great while before day, he went out, and de­parted into a solitary place, and there prayed.

36. And Simon and [they that were with him followed after him.]

Paraphrase 36. the rest of the disci­ples, whom he had called, pursued and sought after him.

37. And when they had found him, they said unto him, [All men seek for thee.]

Paraphrase 37. Sir, thou art extreme­ly enquired for, and sought after by all.

38. And he said unto them, Let us goe into the next townes, that I may preach there also, [for therefore came I forth.]

Paraphrase 38. for that was the ap­pointment and employment for which I was sent by my Father.

39. And he preached in their Synagogues throughout all Galilee, and cast out devils.

40. And there came a leper to him, beseeching him, and kneeling down to him and saying unto him, [If thou wilt, thou canst make me clean.]

Paraphrase 40. If it be thy pleasure to shew forth thy power, thou art most able to cure me of my leprosie.

41. And Jesus moved with compassion put forth his hand, and touched him, and saith unto him [I will, be thou clean.]

Paraphrase 41. It is my pleasure, be thou cured of thy leprosie.

42. And assoon as he had spoken, immediately the leprosie departed from him, and he was cleansed.

43. And [he straightly charged him, and] forthwith sent him away.

Paraphrase 43. with threats command­ing him not to speak of it (see Mat. 8. 4. Note b.) he

44. And saith unto him, See thou say nothing unto any man, but goe thy way and [shew thy self to the Priest, and offer for thy cleansing those things which Moses commanded for a testimony unto them.]

Paraphrase 44. See Note on Mat. 8, c. d.

45. But he went out and began to publish it much, and to blaze abroad the mat­ter, in so much that Jesus could [no more openly enter into the city, but was with­out in desert places, and they came to him from every quarter.]

Paraphrase 45. no longer with safety come publickly into the city, but was fain to withdraw him­self into places of solitude (see Note on Mat. 8. b.) and yet even there the people found him out, and in great multitudes came to him from all parts.

Annotations on S. Mark, Chap. I.

a Note: [...] V. 12. Driveth] The word [...] doth not in the New Testament, alwayes signifie according to the literal notation of it, to cast out, but in a softer sense to send out, Mat. 9. 25. and v. 38. and c. 12. 20, and 35. so c. 13. 52. (and besides many other in the Gospels) [...]am. 2. 25. And so it may doe here, and be all one with [...] to lead away, which is the word used in the parallel part of the story in S. Matthew, c. 4. 1. [...] he was led away, &c. But besides this, the word doth in good au­thors peculiarly signifie to expose, to leave in a destitute helplesse condition, as when Aristotle saith of the Ra­ven, [...], that she exposes her young ones. And although Jesus being already in the wilder­nesse, at his Baptisme, (for there did John preach and baptize v. 4.) there is no peculiar need of any new act of driving or bringing him into the wildernesse, for the businesse of his temptation following▪ but only to leave him or expose him there, yet because S. Matthew joynes [...] to this part of the story, in order to his tempta­tion, therefore the safest way is so to render [...] as may be reconcileable with that, that is, to lead him up farther into the wildernesse, and expose him there.

b Note: [...] V. 38. Next] That [...] signifies here (joyned with [...]) adjoyning is from the use of the word in the Septuagint of the Old Testament; For there the Hebrew [...] which signifies behinde, or next after, and is oft rendred [...], and [...] post, and [...] the hinder parts is four times rendred [...], Gen. 41. 23. [...], sprang up adjoyning, or next to them, we read after them, 2 Sam. 21. 1. [...], year adjoyning to year, we read, year after year, Psal. 68. 25. [...], the Princes went before adjoyning, or next to the singers, we read the singers after, Psal. 94. 15. [...], All that are true are neer it, we read follow, or after it. So likewise the word [...] is oft by them rendred [...], in this sense, following, contiguous, Num. 2. 17. and in eight places more, and accordingly I doubt not but 1 Sam. 19. 3. where the copies read [...], it should be read [...], the Hebrew [...], which we render be­sides my father, being so often rendred [...], and so in like manner Dan. 10. 3. [...], sure [...], the Hebrew having [...] and we render it, I was by the side of the great river. So in the New Testament [...] Acts 20. 15. and 21. 26. is the day adjoyning, or next following, according to the notion of [...] the day after, and c. 20. 15. [...], the day next following, so Luke 13. 33. See Note on Acts 13. h.

CHAP. II.

1. AND again he entred into Caperna um after some days,] and it was noysed that he was in the house.

Paraphrase 1. And after a while he came openly in the day time in to the city Capernaum, c. 1. 21, 45. see Mat. 9. 1. and went, as 'tis probable, into Simons and Andrews house, c. 1. 21.

2. And straightway many were gathered together, insomuch that there was no room to receive them, no not so much as about the dore, and he preached the word unto them.

3. And they came] unto him bringing one sick of the palsie, which was borne of four.

Paraphrase 3. And there was a com­pany which came

4. And when they could not come nigh unto him for presse, they uncovered the roof where he was, and when they had broken it up, they let down the bed, wherein the sick of the palsie lay.

5. When Jesus saw [their faith] he said unto the sick of the palsie, Son, thy sins be forgiven thee:

Paraphrase 5. the great confidence which the sick man and his friends had of Christs power to cure him

6. But there were certain of the Scribes sitting there, and reasoning in their hearts,

7. Why doth this man thus speak blasphemies? Who can] forgive sinnes, but God onely?

Paraphrase 7. This must needs be a wicked blasphemous thing, to assume that to himself which belongs only to God, For sure none can

8. And immediately when Jesus [perceived in his spirit] that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

Paraphrase 8. discerned by his divine Spirit, which alone is able to know the secrets of the heart (see Note on Rom. 9. a.)

9. Whether is it easier to say to the sick of the palsey, thy sins be forgiven thee, or to say, Arise, take up thy bed and walk?

10. But that ye may know, that the son of man hath power [on earth] to for­give sins, (he saith to the sick of the palsey,)

Paraphrase 10. See Mat. 9. 6.

11. I say unto thee, [Arise,] and take up thy bed and goe thy way into thine house.

Paraphrase 11. receive health, or reco­ver from this disease,

12. And immediately he arose and took up the bed, and went forth before them all, insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

13. And he went forth again by the sea side, and all the multitude resorted unto him, and he taught them.

14. And as he passed by, he saw Levi the son of Alpheus sitting at the receit of custome, and said unto him, Follow me. And he arose and followed him.

15. And it came to passe that as Jesus sate at meat in his house, many Publicans and sinnersor, came also and sat (or lay) to­gether; for the Kings MS. reads [...] sat also together with Jesus and his disciples, for there were many, and they followed him.

16. And when the Scribes and Pharisees saw him eat with Publicans and sinners, they said unto his disciples, [How is it that he eateth and drinketh with Publicans and sinners?]

Paraphrase 16. If your Master be a pious and holy person, how comes it to passe, that he ob­serveth not that which all pious Jews (those of the sect of the Pharisees, Ch. 7. 3, 4.) observe most carefully? viz. to abstein from all pollutions, and so not to eat or converse with any heathen person, or such as frequently trade with such.

17. When Jesus heard it, he saith unto them, They that are whole have no need of the Physitian, but they that are sick: [I came not to call the righteous, but sin­ners to repentance.]

Paraphrase 17. my special businesse for which I am sent, is to re­duce wicked men to new life.

[Page 145] 18. And the disciples of John andor, the pharisees; for the Kings MS. (and divers others) read [...]; and in the end of the verse [...] is left out. of the Pharisees [were fa­sting, [...] used to fast] and they come and say unto him, Why doe the disciples of John, and of the Pharisees fast, but thy disciples fast not?

Paraphrase 18. according to their cu­stome of frequent fasting, were now on a day of fast.

19. And Jesus said unto them, Can [the children of the bridechamber] fast, while the Bridegroom is with them? As long as they have the Bridegroom with them they cannot fast.

Paraphrase 19. See Mat. 9. 15. e.

20. But the dayes will come, when the bridegroom shall be taken from them, and then shall they fast in those dayes.

21. No man also seweth a piece of new cloth on an old garment, [else the new piece that filled it up,] taketh away from the old, and the rent is made worse.

Paraphrase 21. if he doe not take care not to run that error, that patch of new cloth (see Mat. 9. 16.)

22. And no man putteth new wine into old bottles, else the new wine doth burst the bottles, and theporish, [...] wine is spilled, and the bottles will be marred. But new wine must be put into new bottles.

23. And it came to passe that he went through the corn-fields on the [sabbath day,] and his disciples note a began as they went to pluck the eares of corn.

Paraphrase 23. See Mat. 12. 1.

24. And the Pharisees said unto him, Behold, why doe they on the sabbath day that which is not lawful?

25. And he said unto them, Have ye never read what David did when he had need, and was an hungred, he and they that were with him?

26. How he went into the house of God [about, or, before Abi­athars be­ing high priest. in note b the daies of Abiathar the high priest,] and did eat the shew-bread which is not lawful to eat but for the priests, and gave also to them which were with him?

Paraphrase 26. in the time of Abime­lech, just before Abiathar's coming to the high priesthood

27. And he said unto them, The sabbath was made for man, and not man for the sabbath.

28. Therefore the son of man is Lord also of the sabbath.

Paraphrase 28. See Note on Mat. 12. a.

Annotations on Chap. II.

a Note: [...] V. 23. Began.] The phrase here in the Greek is a little unusual [...] literally thus, They began to journey plucking, &c. But the truth is, the word [...] began here is but a [...], [...] or an un­significant Expletive, as in the parallel Mat. 12. 1. and in very many places more, where generally [...] he began to speak, is no more then [...] he said, and so particularly Lu. 3. 8. bring forth fruits, &c. and begin not to say, that is, doe not say within your selves, We have Abraham, &c. and so Acts 1. 1. [...], &c. which Jesus began to doe, and teach, that is, [...] which he did and taught. So [...] he answered and said, a pure Expletive, many times, when there had gone nothing before, to which an answer could be accommodated, as c. 11. 14. when to the figtree [...], he answered and said to it. So [...] seeming, or thinking, is sometimes taken, as Mat. 3. 9. [...], &c. think not, or seem not to say, is parallel to that of Lu. 3. 8. [...] begin not to▪ say, that is, say not within your selves, and so in ma­ny other places, as hath been formerly shewn, see Note on Mat. 3. 9. e. [...] So [...] going, Lu. 8. 14. which hath no signification but what belongs to the [...] chaoked, following, [...] they are choaked. So the word [...] Mat. 18. 23. [...] a man King, that is, a king, and so [...] found Lu. 1. 18. [...] , [...] they were found returning, that is, returned. And so here [...], they began to goe or travaile, &c. is no more then [...] they went plucking, or as they went they plucked.

b Note: [...] V. 26. In the, &c.] The notation of the Preposition [...] for the time not then present but soon after succeed­ing, is remarkable Mat. 1. 11. where [...] cannot be understood or rendred under the Babylonish deportation, for that will not be found true in the histo­ry, Jechoniah being not born under the captivity, but be­fore; and being King, Jer. 24. 1. and so carried captive into Babylon: [...] therefore must there signifie next be­fore, as the Latine sub doth often note, sub finem libri, a little before the end of the book, and many the like, and so 'tis most true, Josias beg at Jechoniah, &c. next be­fore, or neer about, the Babylonish deportation. So in like manner here [...] may not be rendred under Abiathar the high Priest, for it was in Abimelechs time, who was Abiathars father, 1 Sam. 21. and the story is known that Abimelech and the rest of the Priests, al­most the whole family, were by Sauls appointment slain for succouring David at this time, Abiathar (here na­med) peculiarly escaping out of this slaughter, 1 Sam. 22. 20. and succeeding in the high priesthood upon this occasion, and so continuing long under Davids reign, famous for bringing him the Ephod, c. 36. 7. and he and Zadoc especiall assistants to his affairs 2 Sam. 15. 35. It is therefore necessary that [...] here must be so rendred as to denote the time immediately preceding Abiathars being high Priest; And this uncer­tain signification of Prepositions in the New Testament, proceeds from the like of the Hebrew in the Old. For so [...] which is often rendred [...] under, is often [...] be­fore also, Gen. 13. 10. and 27. 7, 10. and 36. 11. and 50. 16. and in many other places, to note the time precedent. So in like manner for place, as well as time. For when Mat. 21. 19. 'tis said that Christ saw a figtree [...], it must not be rendred in, but at some distance from the way, for so in Mark we read, [...], seeing a fig tree afarre off.

CHAP. III.

1. AND he entred again into [the synagogue,] and there was a man there which had a withered hand.

Paraphrase 1. the Synagogue at Ca­pernaum, c. 1. 21.

2. And they watched him, whether he would heal him on the sabbath day, that they might accuse him.]

Paraphrase 2. And the Pharisees v. 6. desirous to have somewhat to lay to his charge, thought they had now an opportunity, and therefore observed greedily what he would doe to this lame man, whether he would heal him on the Sabbath day or no.

3. And he saith unto the man which had the withered hand, Stand forth.

[Page 146] 4. And he saith unto them, [Is it lawfull to do good on the sabbath days, or to do evil? to save life, or to kill?] but they held their peace.

Paraphrase 4. Which do you conceive to be most unlawfull on the sabbath day, to hurt by not helping, when I am able, to be guilty of killing one whom I can save? Or else to work a cure, to deliver one in distress or danger?

5. And when he had looked round about on them with anger, being grieved [for the hardness of their hearts,] he saith unto the man, Stretch forth thine hand, and he stretched it out, and his hand was restored whole as the other.

Paraphrase 5. that their hearts were so hardned, as flesh which hath a thick skin grown over it, keeping his words, or miracles from having impression on them.

6. And the Pharisees went forth, and straightway [took counsel with the Hero­dians] against him, how they might destroy him.

Paraphrase 6. entred a consultation with the Herodians; see note on Mat. 22. b.

7. But Jesus withdrew himself with his disciples to the sea, and a great multi­tude from Galilee followed him, and from Judea,

8. And from Jerusalem, and from Idumea, and from beyond Jordan, and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.

9. And he spake to his disciples, that a small ship should wait on him, because of the multitude, lest they should throng him.

10. For he had healed many,so that they fell down be­fore him, insomuch that [they note a pressed upon him for to touch him, as many as had plagues.]

Paraphrase 10. They besought him to give them leave but to touch him, and as many of them as had any disease upon them, (see note on 1 Cor. 4. c.)

11. And unclean spirits] when they saw him, fell down before him, and cried, saying, Thou art the son of God.

Paraphrase 11. And those that were possessed with devils, or the devils in the possest,

12. And he straitly charged [them] that they should not make him known.

Paraphrase 12. those that were thus cured by him, and dispossest (see note Mat. 8. b.)

13. And he goeth up into a mountain, and calleth unto him [whom hepleased, [...] see Note on Col. 2. 18. would,] and they came unto him.

Paraphrase 13. A select number.

14. And he ordained twelve, that they should [be with him, and that he might send them forth to preach,]

Paraphrase 14. be continually atten­dant on him as disciples are wont, and go on his errands, to preach his doctrine, &c.

15. And to have power] to heal sicknesses, and to cast out devils.

Paraphrase 15. And to those he gave power.

16. And Simon he surnamed Peter.

Paraphrase 16. And these twelve were, 1. Simon, on whom he bestowed a surname, signifying a stone, or rock.

17. And James the son of Zebedee, and John the broher of James (and he sur­named them note b Boanerges, which is, the sons of thunder.)

18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon theZelot, see Note on Mat. 10. 4. Canaanite.

19. And Judas Is [...]ariot, which alsodelivered him up, [...] betrayed him. And theycome into the house, [...] went into [an house.]

Paraphrase 19. the forementioned house in Capernaum, c. 2. 1.

20. And the multitude cometh together again, so that they could not so much as eat bread.]

Paraphrase 20. And again so great a multitude came in unto him, that they had no time or vacancy to take food, he and his disciples,

21. And when his friends heard of it, they went out to lay hold on him, for they said,That he was out of himself. He is note c beside himself.]

Paraphrase 21. And when his kinred heard the reports abroad con­cerning him, they came to him to get him home with them, for it was commonly reported, that he was in some excess or tran­sportation,

22. And the Scribes which came down from Jerusalem, said, [He hath Beelze­bub, and by the prince of the devils casteth he out devils.]

Paraphrase 22. He is possessed with the devil, the prince or chief of the devils, (see note on Mar. 12. f.) and by his power it is, not by any divine authority, that he cures, and casts out devils.

23. And he called them to him, and said unto them in parables [How can Satan cast out Satan?]

Paraphrase 23. See Lu. 11. 18.

24. And if a kingdome be divided against it selfe, that kingdome cannot stand.

25. And if a house be divided against it self, that house cannot stand.

26. And if [Satan rise up against himself, and be divided, he cannot stand, but hath an end.]

Paraphrase 26. the whole community of devils make an insurrecti­on and schisme against one another, they will certainly be destroyed and not long continue.

27. No man can enter into a strong mans house andtake away or plunder his houshold fluffe, [...] spoil his goods] unless he first bind the strong man, and then he will spoil his house.

Paraphrase 27. No man can come in­to the house of a strong man, and rob him. See Mat. 12. 29.

28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

Paraphrase 28. See Mat. 12. 31.

29. But he that [shall blaspheme against the holy Ghost, hath never forgive­ness,] but islyable to, [...] in danger of eternal damnation.

Paraphrase 29. shall resist the holy Spirit (see note on Mat. 12. h.) there is no pardon to be had for him, without particular repentance and reformation,

30. Because they said, [He hath an unclean spirit.]

Paraphrase 30. The miracles he doth, are by the power of the devil, v. 22.

31. There came then his brethren and his mother, and standing without sent unto him,or, seeking him, for the Kings MS. reads [...] calling him.

32. And the multitude sate about him, and they said unto him, Behold, thy mo­ther and thy brethren without [seek for thee.]

Paraphrase 32. desire thee to come to them.

33. And he answered, saying. Who is my mother or my brethren?

[Page 147] 34. And he looked round about on them which sate about him, and said, Be­hold my mother and my brethren.

35. For whosoever shall do the will of God, the same [is my brother and my sister, and mother.]

Paraphrase 33. shall be valued by me as dearly, as any of the nea­rest relations is by any man.

Annotations on Chap. III.

a Note: [...] V. 10. Pressed upon him] The word [...] seems to be mistaken by Interpreters, when 'tis rendred either irruere, or incidere, to rush or press upon. It is all one with [...] v. 11. to fall down at his feet, as they do that have any petition or request to make, as these had here, [...], that they might touch him. Thus ch. 6. 52. in a like matter, it is, in another phrase, to this sense, [...], they besought him that they might but touch the hem, &c.

b Note: [...] V. 17. Boanerges] [...] is the corruption of the Hebrew [...] sons of [...], earthquake, or any other the greatest commotion, such as here is stiled [...] thunder. And the meaning of this title may seem to be, that those two sons of Zebedee were to be special eminent Ministers of the Gospel, which is call'd Hebr. 12. 26. [...], a voice shaking the earth, taken from Hag. 2. 7. which is directly the periphrasis of [...] which is here rendred [...] thunder, in the no­tion, wherein [...] voice, and [...] thunder are pro­miscuously used for the same thing (see Note on Act. 9. b.) and wherein the last sort of revelations, the voice from heaven, was wont to be called among the Jews, [...], the daughter of voice, or thunder.

c Note: [...] V. 21. Beside himself] The word [...] here used, doth in all places of the new Testament but this, and 2 Cor. 5 13. signifie being amazed or astonished, some sudden perturbation of mind, which deprives the man of the exercise of his faculties. In that place to the Co­rinthians 'tis set opposite to [...], sobriety, or tem­per, the speaking magnificently of himself, commending his own office, or performances, exceeding a little in such kind of speeches of himself. For which he saith in ano­ther place, that he may be counted a fool by some; And thus in the old Testament 'tis variously used for ex­cesses, or vehemencies, or commotions of mind, Psal. 31. 23. I said in my haste, the Hebrew hath [...], the Greek, [...] [...], and the Vulgar Latine, in excessu mentis meae, in the excess, or vehemence of my mind. And the same Hebrew word Psal. 48. 5. is rendred [...] commoti sunt, they were troubled. Agreeably here, I suppose, it will be most fitly taken for a commo­tion, excess, vehemence, transportation of mind, acting or speaking in zeal (above that which is called (ordi­narily) temper, and sobriety,) or in such a manner, as they which are moved by some extraordinary spirit, are wont to do, as Prophets &c. according to that of S. Chry­sostome, [...] &c. 'tis proper to Prophets to be thus transported. See Note on 2 Cor. 12. a. Which sense of the word will be thus fitted to the place. In this chapter Christ began to shew him­self in the full lustre of his office, he cures on the Sab­bath day, which the Pharisees conceived unlawfull, v. 2. looks about him [...], with some incitation of mind, v. 5. is followed by great multitudes, v. 7. heals the diseased, and is flocked to for that purpose, v. 10. is called openly the son of God by the demoniacks, v. 11. makes 12. disciples, and sends them out to preach, and cure, v. 14. and upon this the Pharisees and Herodi­ans take counsel against him, v. 6. those of their faction say he acts by Beelzebub, v. 22. and is possess'd by him, that is, that he was acted by some principal evil spirit, and did all his miracles thus, and so was not to be followed, but abhorred by men. And they that said not these high blasphemies against him, yet [...], said that this making of disciples &c. was a kind of excess, an height, a transportation, and this was the conceit of his own kinred. They had a special preju­dice against him, ch. 6. 4. and did not believe on him, Joh. 7. 5. And accordingly hearing this report of his doing these high things, came out [...] to get him into their hands, and have him home with them, [...], for they said that he was guilty of some excesses. As for that interpretation which renders it of fainting through hunger, though it be favoured bySee I [...]. Ca­s [...]ubon ad Baron. p 247. learned men, yet it seems not to have any ground in the nature of the word, [...], nor in [...], (being here joyn'd not with a Genitive, but an Accusative case) nor in any circumstances of the Context, save onely the casual mention of their having no time to eat bread, v. 20. (which one thing hath seemed to some to be of so much force, Act. 10. 10. as to cause them to render the [...] that fell on S. Peter, no more but a sleep, that such as faint, or are dispirited through hunger, fall into, when the vision that is added to it, shews that it was a trance, into which he was cast by God,) but is made improbable by many other circumstances. Of the word [...], see Note on Act. 10. c.

CHAP. IV.

1. AND he began again to teach by the sea side, and there was gathered unto him a great multitude, so that he entred into a ship andabode on the sea, [...] sate in the sea;] and the whole multitude was by the sea on the land,

Paraphrase 1. And again he taught by the sea side, and the people flocked so together about him, that he was forced to go into a boat, and sit in that upon the water;

2. And he taught them many things by parables [and said unto them in his doctrine,]

Paraphrase 2. And as he taught them, thus he said,

3. Hearken, Behold there went out a sower to sowe,

4. And it came to pass, as he sowed, some fell [by the way side,] and the fowls of the air came, and devoured it up.

Paraphrase 4. See Mat. 13. 4.

5. And some fell on stony ground, where it had not much earth, and immedi­ately it sprang up, because it had no depth of earth.

6. But when the sun was up, it was scorched, and because it had no root, it withered away.

7. And some fell among thorns, and the thorns grew up and choaked it, and it yeelded no fruit.

8. And other fell on good ground, and did yeeld fruit, that sprang up, and en­creased, and brought forth some thirty, and some sixty, and some [an hundred.]

Paraphrase 8. See note on Mat. 13. [...].

9. And he said unto them, He that hath ears to hear, let him hear.

[Page 148] 10. And when he wasby him­self [...] alone, they that were about him with the twelve, asked him the parable.]

Paraphrase 10. And being retired from the company of the promiscu­ous multitude, they that constantly followed him, together with the twelve select, or chosen disciples, Mat. 13. 10. desired him to interpret to them the meaning of the parable.

11. And he said unto them, To you it is given to know [the mystery of the kingdom of God, but unto them that are without,all things [...] all these things are done in parables,]

Paraphrase 11. the secret manner of Gods dispensing of his grace which to others is more ob­scurely delivered in parables,

12. note a That seeing they may see and not perceive, and hearing they may hear and notconsider, lest at any time they convert, [...] understand, lest at any time they should be converted, and their sins should be forgiven them.]

Paraphrase 12. In such a manner that although they hear Gods Word, yet they are not wrought on by it so far as to be converted, or to have their sins pardoned, and this is a punishment of their own faults in hold­ing out against Gods word, and not embracing it. See Mat. 13. 15.

13. And he saith unto them, Know ye not this parable? And how then will ye know all parables?]

Paraphrase 13. But as parables are a way of obscuring doctrine to the careless heedless hearers, so have they a special energy in them, which worketh most sharply, and with greatest quickness on the diligent hearer, such as disciples are supposed to be (see Mat. 13. 13.) and therefore 'tis strange you should not understand my meaning in this parable, which is an essay of what may be expected of you in others the like hereafter, this being the way, in which I shall commonly speak unto you.

14. The sower soweth the word.

15. And these are they by the way side, where the word is sown, but when they have heard,] Satan cometh immediately, and taketh away the word that was sown or, out of their heart, for the K. MS. reades [...] in their hearts.

Paraphrase 15. These which are an­swerable to the ground which is by the way, on which men tread, are they, which when the word is sown, hear it, and

16. And these are they likewise which [are sown] in stony ground, who when they have heard the word, immediately receive it with gladness,

Paraphrase 16. receive the [...]eed.

17. And have no root in themselves, and so] endure but for a time, afterward when persecution or affliction ariseth for the word's sake, immediately they are Scandali­zed, [...] offended.

Paraphrase 17. The word in them hath not found any mould, or soyl, wherein to take root, and that is the reason that whatever their resolutions are, they

18. And these are they which are sown among thorns, such as hear the word,

19. And the cares of this world, and the deceitfulness of riches, and [thedesires which are about other things, [...] lusts of other things entring in choak the word,] and it becometh unfruitfull.

Paraphrase 19. the various objects of mens carnal apperites being entertained and admitted by them, stifle the commands of Christ, as weeds do good corn by overgrowing it,

20. And these are they which are sown on good ground, such as hear the word and receive it, and bring forth fruit, some thirty fold, some sixty, and some an hundred.

21. And he said unto them, Is a candle brought to be put under a bushel, or under a bed▪ Is it not that it may be put [...] and not to be set on a candlestick?]

Paraphrase 21. The Gospel of Christ wheresoever 'tis received, as it ought, is diffusive of it self, is as a candle lighted and brought into a room, on purpose to shine forth to others, in communica­ting the light we have (see Mat. 5. 15.) and in actions of the light, Christian performances.

22. For there is nothing hid whichwhich should not be made manifest, [...] shall not be manifested,nor was it made secret [...] neither was any thing kept secret, but that it should come abroad.]

Paraphrase 22. For the doctrine which is taught you by me in, or out of parables, must be both practised and published by you, and therefore (for no other reason) it is revealed to you, and that by way of parables, which are the obscuring of it, that having acquired the understanding of them you may set the more value on them for your own practise, and be more industrious to communicate them to others, See Mat. 10. 26.

23. If any man have ears to hear, let him hear.]

Paraphrase 23. And therefore let there be a weight laid on these and all other my words, and be sure you lay them up to do accordingly.

24. And he said unto them,consider [...] Take heed what you hear, with what measure ye mete it shall be measured to you, and unto you that hear shall more be given.]

Paraphrase 24. And he farther said un­to them, Mark diligently (and practise accordingly) what you hear, As you deal with God, so will he deal with you, and to those of you that heed and make use of what is said to you, more knowledge shall be revealed.

25. For he that hath, to him shall be given, and he that hath not, from him shall be taken, even that he hath.]

Paraphrase 25. For he that makes use of that grace and knowledge which he hath (see note on Mat. 13. b.) he shall improve extremely; the very using his talent well, the exercising of Christian virtues, and the teaching them to others, is a sure way of improving it, and besides Gods blessing and grace to him, is a great though insensible addition also; and on the contrary, that which is not used, decreases and moulders away, and 'tis just with God to withdraw it.

26. And he said, So is the kingdom of God, as if a man should cast seed into the ground,]

Paraphrase 26. To which purpose he used another parable, The state of Christianity is as if a man should till and sowe his ground,

27. And should sleep and rise night and day and the seed should spring and grow up he knoweth not how.]

Paraphrase 27. And having done so, never do more toward the growing of the corn, but go to bed at night, and rise in the morning, and yet without any contribution of his, it comes up and grows insensibly, he knows not how.

28. For the earth bringeth forth fruit of her self, first thegreen corn like grasse, then the stalk, or, stalk, then the full corn on the stalk, [...] blade, then the ear, after that the full corn in the ear.]

Paraphrase 28. For the earth it self by its own strength (and the continuel warmth and influences of heaven, and the dews and showres that God is pleased to afford it) without any farther labour or daily assistance of the husbandman, completes the whole work, sends out a spear of grass, as it were, first, then a blade &c.

29. But when the fruitis ripe is note b brought forth, immediately he putteth in the sickle, because the harvest is come.]

Paraphrase 29. And when it is per­fectly ripe, he reaps it in the time of harvest, so when Christ hath made known our duty to us, he expects, without more ado, that we should set to the performance of it, make good resolutions, bring forth good fruit, and when we have finished our course, he then takes us to himself, and rewards us, and whensoever Christs word and grace meets with an honest heart, thus it is upon his first being revealed to him.

[Page 149] 30. And he said, Whereunto shall I liken the kingdom of God? or with what comparison shall we compare it?]

Paraphrase 30. The same also is the meaning of that other para­ble.

31. It is like a grain of mustard seed, which when it is sown in the earth, is less then all the seeds that be in the earth.]

Paraphrase 31. The state of Christi­anity is like to the sowing of mustard-seed, There the word and grace of Christ is sown in the heart, as a little grain of mustard-seed in a garden, It is small and unconsiderable at the sowing, as the mustard-seed is the least of all seeds.

32. But when it is sowed, it groweth up, and becometh greater then all herbs, and shooteth out great branches, so that the fowls of the air may lodge under the shadow of it.]

Paraphrase 32. But being sow'd, as the mustard-seed comes up, and within a while grows in­to a tree (Lu. 13. 19.) and hath branches big enough for birds (to build nests in, and roost, Lu. 13. 19. or) to be defended from sun or weather in them, so doth that in the honest heart bring forth most abundantly, by the grace and blessing of God upon the use of his talents of grace.

33. And with many such parables spake he the word unto them [as they were able to hear it.]

Paraphrase 33. In such a manner as was most intelligible, & with­all most profitable for them.

34. But without a parable spake he not unto them, and when they were alone, he expounded all things to his disciples.

35. And [on that day, [...] the same day] when the even was come, he saith unto them, Let us pass over unto the other side.

Paraphrase 35. on a certain time, Mat. 8. 23.

36. And when they had sent away the multitude, they took him [as he was, into the ship, [...] even as he was] in the ship, and there were also with him other little ships.

Paraphrase 36. alone without the multitude.

37. And there arose a great note c storm of wind,] and the waves beat into the ship so that it was now full.

Paraphrase 37. tempest of wind and rain together.

38. And he was in the hinder part of the ship asleep on a pillow, and they awake him, and say unto him, Master, [carest thou not that we perish?]

Paraphrase 38. We are ready to be drowned, and wilt thou con­tinue asleep, and take no care to preserve us?

39. And he arose and rebuked the wind, and said unto the sea, Peace, be still, and the wind ceased, and there was a great calm.

40. And he said unto them, Why are ye so fearfull? [How is it that ye have no faith?]

Paraphrase 40. How should it be possible for you after so many evidences and experiments of my power, and readiness to preserve you, not at all to trust or rely on me?

41. And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

Annotations on Chap. IV.

a Note: [...] V. 12. That seeing, &c.] These words [...], that seeing &c. note the obduration of the Israelites, which fell on them from Gods desertion, as a punish­ment of their not making use of the talents which he had given them, and so this verse is answerable and pa­rallel to Mat. 13. 15. or the end of that place inc. 6. 9, 10. Isaiah, recited and set down at large in S. Matthew, but here, and so also Lu. 8. 10. and Joh. 12. 40. epitomized and summ'd up, [...], lest they should see &c. And therefore from the importance of the whole place in Isaiah and Matthew, the sense of it (here, where 'tis shortly recited) must be taken, viz. that upon their shut­ting their eyes, that is, voluntary obduration of heart against God, God withdraws his grace, which other­wise he would have afforded them, and doth afford o­thers. To which 'tis consequent, that they see not at all. Agreeably to that of Procopius on Isaiah p. 102. [...], The power of seeing was present to them from the grace of him that was seen, Their not seeing was an accident or consequent of their shutting their eyes. And so here their not being able to see, for want of light (the obscurity of those Parables in which God spake to them,) was a punishment of their winking, and not being willing to see.

b Note: [...] V. 29. Brought forth] The word [...] is here in an unusual sense, and signifies the ripeness of the fruit, that which Lu. 8. 14. is [...], to bring to perfecti­on, for so the Hebrew [...] which signifies to be en­tire, perfect, complete, is by the Septuagint rendred, [...], Isa. 38. 13. because when fruit is ripe, it doth, as it were, deliver it self to the gatherer.

c Note: [...] V. 37. Storm of wind] [...] is defined by Hesychi­us, [...], a tempest of wind with rain.

CHAP. V.

1. AND they came over unto the other side of the sea, into the [countrey of the Gadarens.]

Paraphrase 1. the coast where Gadara, Mat. 8. 28. and Gergesa lie to­gether, See ch. 8. 10.

2. And when he was come out of the ship, immediately there met him out of the tombs [ note a a man with an unclean spirit,]

Paraphrase 2. two men Matth. 8. 28. which were in a phrensie pos­sest with devils, in a raving lunatick manner of unruliness.

3. Who] had his dwelling among the tombs, and no man could bind him, no not with chains,

Paraphrase 3. And one of them here mention'd (as the other also in S. Matthew.)

4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces, neither could any man tame him,

5. And alwaies night and day he was in the mountains, and in the tombs, cry­ing, and cutting himself with stones.

6. But when he saw Jesus afar off, he ran and worshipped him.

7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou note b torment me not.]

Paraphrase 7. And the devil that pos­sest him made use of the mans voice, to cry aloud to Jesus, and say, Let me alone, thou eternal Son of the supreme God, I beseech thee earnestly for Gods sake, who hath permitted me thus to possess and wound this man, not presently to throw me into my chains.

8. (For he said unto him, Come out of the man, thou unclean spirit.)

[Page 150] 9. And he asked him, What is thy name? [and he answered, saying, My name is Legion, for we are many.]

Paraphrase 9. and the devils that pos­sest him answered Jesus, saying 'Tis not any peculiar name that is competible to us, unlesse that of a Legion, or regiment of six thousand souldiers among the Romans, there be so many of us in this man.

10. And he besought him much that he would not send them away out of the countrey.]

Paraphrase 10. And the devil was very importunate in his request, that if he were forced to goe out of that man, he might yet stay in those parts, and get some other habitation.

11. Now there were nigh unto the mountains a great herd of swine feeding,

12. And all the devils besought him saying, [Send us into the swine, that we may enter into them.]

Paraphrase 12. Permit us to enter into the swine, Mat. 8. 31.

13. And forthwith Jesus gave them leave,] And the unclean spirits went out, and entred into the swine, and the herd ran violently down a steep place into the sea (they were about two thousand) and were choaked in the sea.

Paraphrase 13. And although this was foreseen by Christ to be the certain drowning of the swine, and though he seldome wrought any destructive miracle, yet that the people might see the virulency of these devils, if not restrain'd by him, and so the mercy done to those that were possest, and likewise the mercy now approaching to their countrey by the coming of Christ, if they will accept of it, and withall to trie whether their love to their swine was greater, then that to their own souls, he permitted the devils to goe into the swine, that is, forbad them not, did not violently restrain them.

14. And they that fed the swine fled, and told it in the city, and in the coun­trey. And [they] went out to see what it was that was done.

Paraphrase 14. the inhabitants of the city and the whole countrey.

15. And they come to Jesus, and see him that was possessed with the devil and had the Legion sitting, and cloathed, andsober, or, in temper, [...] in his right mind, [and they were afraid.]

Paraphrase 15. And that sight wrought an awe & a reverence in them, an acknowledgment of the Power of Christ that had done it.

16. And they that saw it, told them how it befell to him that was possessed with the devil, and also concerning the swine.

Paraphrase 16. and they that had been present all the time, gave them the whole relation, the mercy to the poor man, and the drowning of the swine.

17. And they began to pray him] to depart out of their coasts.

Paraphrase 17. And when they heard the one with the other, their love of the world prevailed so farre above their care of that which was so much, more pretious, that they earnestly besought him.

18. And when he was come into the ship, he that had been possessed with the devil, prayed him, that he might be with him.

19. Howbeit Jesus suffered him not, but said unto him, Goe home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compas­sion on thee.

20. And he departed, and began to publish in Decapolis, how great things Je­sus had done for him: and all men did marvaile.

21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea.

22. And behold, there cometh note c one of the rulers of the synagogue, Jairus by name, and when he saw him he fell at his feet,

23. And besought him greatly, saying, My little daughter lyeth at the point of death. I pray thee come and lay thine hands on her, that she may be healed, [and she shall live.]

Paraphrase 23. and I am confident she will recover.

24. And Jesus went with him, and much people followed him, and thronged him.

25. And a certain woman which had an issue of bloud twelve years,

26. And had suffered many things of many Physitians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27. When she had heard of Jesus, came in the prease behind, and touched his garment,

28. For she said, If I may touch but his clothes I shall be whole.]

Paraphrase 28. Being thus confidently perswaded in her minde that the least touch of his clothes would cure her.

29. And straightway the note d [fountain] of her blood was dryed up, and she felt in her body that she was healed of thatdisease [...] plague.

Paraphrase 29. Flux.

30. And Jesus immediately knowing in himself, [that virtue had gone out of him] turned him about in the prease, and said, Who touched my clothes?

Paraphrase 30. Some cure had been wrought by touching him,

31. And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

32. And he looked round about to see her, that had done this thing.

33. But the woman [fearing, and trembling, knowing what was done in her] came and fell down before him, and told him all the truth.

Paraphrase 33. Being by what had been wrought in her assured of his divine power, and so strucken into a great awe and reverence towards him,

34. And he said unto her, Daughter, thy faith hath made thee whole, go in peace, and be wholefrom thy disease, [...] of thy plague.

35. While he yet spake, there came from the ruler of the Synagogues house certain which said, Thy daughter is dead; why troublest thou the master any further?

36. Assoon as Jesus heard the word that was spoken, he saith unto the ruler of the Synagogue, Be not afraid, only beleive.

37. And he suffered no manfollow with him, [...] to follow him,] save Peter, and James, and John the brother of James.

Paraphrase 37. And the father and the mother Lu. 8. 51. leading him the way, he permitted none of his own company to goe into the house along with him,

38. And he cometh to the house of the ruler of the Synagogue, and seeth [the tumult,or, of them that; for the Antient Gr. and Lat. MS. reads [...] and them that wept and wailed greatly.]

Paraphrase 38. See Mat. 9. 23.

[Page 151] 39. And when he was come in he saith unto them, Why make ye this adoe, and weep? the damosell is not dead but sleepeth.

40. And they laughed him to scorn: but when he had put them all out, he ta­keth the father and the mother of the damosel, and [them that were with him] and entreth in where the damosell was lying.

Paraphrase 40. Peter; and James and John v. 37.

41. And he took the damosell by the hand, and said unto her, Talitha cumi, which is being interpreted, Damosell (I say unto thee) arise.

42. And straightway the damosell arose and walked, for she was of the age of twelve years, and they were astonished with a great astonishment.

43. And he charged them streightly that no man should know it] and com­manded that something should be given her to eate.

Paraphrase 43. See Mat. [...]. note b.

Annotations on Chap. V.

a Note: [...] V. A man &c.] What is here affirmed of a man in the Singular number, is Mat. 8. 28. [...] two daemoniackes, so in like manner where c. 10. 46. there is mention but of one blind man, Bartimaeus, in Matthew ch. 20. 30. there are [...] two blind men, which difference hath nothing of weight in it, be­cause Matthew which names two, saying the truth, the other which names but one, yet not denying that there were more must necessarily say true also, and it being not pretended, that each of the Evangelists doth relate all that was done by Christ, but positively affirmed by John, c. 21. 35. that all that was done, was not by any of them related, there is consequently nothing strange in this of S. Marke, which in either place omits the mention of one of them. So when Matthew mentions the bringing the asse and the colt, both c. 21. 7. S. Mark onely mentions the foale, c. 11. 7. Of the same pitch it is (viz. matter of very light importance, farre from a reall exception against the authority of this Gospel) that the order of things related it not always the same in him and S. Matthew. As when the cure of the Paralytick is mentioned by Marke in the second ch. and the drowning of the swine not till the fifth, Matthew mentions this before the former. And where­as the cure of the withered hand is in Mark c. 3. and not mentioned in Matthew till c. 12. in Matthew it falls out to be subsequent to many relations, to which Mark makes it antecedent. So the cure of Peters mo­ther-in-law is by Mark set before that of the Leper, and by Matthew after, so the casting the broakers out of the Temple is set down by Matthew, c. 21. 12. be­fore the cursing of the figtree, v. 19. whereas S. Mark c. 11. 13. sets down the story of the figtree, and the casting out of the broakers, after, v. 15. And perhaps other examples of the like may be found by those, which shall more diligently compare them, But all these and (if there were) many more nothing deroga­ting from the fidelity of the writers, who undertaking to make some relations of what was done by Christ, do no where undertake or oblige themselves to observe the order, wherein every thing succeeded, that being generally extrinsecall, and of no importance to the re­lations.

b Note: [...] V. 7. Torment me not] That [...] among other significations is taken for coercing or imprisoning, hath been said, Note on Mat. 8. e. and so Mat. 18. 34. [...] [...] signifies jaylers. And so here when the Devill desires, and adjures Christ, that he should not [...], it signifies sending him to his prison, to his chaines, Jude 6. and 2 Pet. 2. 4. for so in S. Lukes relation of it, Lu. 8. 31. they besought him that he would not command them to goe out into the deep, that is, that he would not send them to hell, (see Note on Lu. 8. d.) their place of punishment, and restraint, where they were (in stead of going up and down Job 1. 7.) to be kept close and tormented also, [...] in S. Peter 2 Pet. 2. 4. kept in custody to be punished. And accordingly S. Matthew reades, Art thou come [...], Mat 8. 28. to send us to prison before the time of our going thither, signifying this to be a more tolerable state that now they were in, lesse of restraint, and misery, then, when time should come, they were to expect.

c Note: [...] V. 22. One of the Rulers of the Synagogue] What is meant by [...] here, or [...] Lu. 8. 41. the chiefe or ruler of the Synagogue, will the better appear, if we first consider, what here we finde, that there were more then one of them, and therefore Jairus is here called [...] one of these chiefe or rulers; and that not onely in divers, but in the same Synagogue, Act. 13. 15. ForSee note on Mat. 9. g. [...] here signifies the lesser consistory, or that of any par­ticular city (as that is opposite to the great Sanhedrim at Jerusalem) the judgment of twenty three, who were now able to punish offences not capital, to scourge, &c. which is therefore called scourging in their synagogues. And although among the Rulers thereof there was ge­nerally one chiefe in learning, and proportionably in authority, who both here in the Gospel, and in the life of Alexander Severus, and in the Constitutions of the Emperours is called [...] or princeps sy­nagogae, the head or cheife, who imposed hands on all those which were elected or admitted into the consistory, yet because the rest had power of Judicature there, with and under him, therefore not onely he but the rest also, are all contained under this common name of [...], rulers of the Synagogue, both here, and Acts 13. 15. A difference there is between the rulers of the Synagogues, and those that are called the rulers of the people, but no more then this, The former are those in particular cities, but the latter those of the Sanhedrim in Jerusalem. Both of them are in other places called simply [...] Rulers, [...] as Mat. 9. 18, 23. Lu. 18. 18. speaking of those in particular cities, and in other places, when the Context belongs to Jerusalem, as Lu. 23. 13, 35. Joh. 7. 26, 48. 'tis clear that the rulers called so simply, must be those of the great Sanhedrim. For the former of these it is to be observed, what Mai­monides tells us, that there were two kinds of meetings in particular cities among the Jewes, [...], domus congregationum, the houses of assemblies, where they did meet to pray and hear the Law every Sabbath, as they did at the Templ [...] Jerusalem, and [...], houses of informa [...] [...] exposition of the law. These were either more private, where any Doctor en­tertained Scholars, [...] such was the School of Tyrannus, Act. 19. 8. (And of this sort 'tis said there were above 400. in Jerusalem, and many in Israel in all places) Or else more publick, where their consistories sat to re­solve differences of the Law in particular cities. As for the [...] or great Sanhedrim which was in Jeru­salem, [...] that is known to consist of 72. and was made up of chief Priests. [...] Elders of the people, and Scribes. 1 [...], the chiefe priests, perhaps the heads of the 24. Courses, 1 Chron. 24. (see Note on Acts 4. 2.) 2ly. [...], [...] The elders or heads of the families, chiefe men among their tribes, who were farther chosen, and by imposition of hands received into the Sanhedrim, [Page 152] and so made Judges there, and these are called the El­ders of the people, Mat. 21. 23. 26. 3, 47. and of Is­rael Acts 4. 8. [...] Then thirdly, for the [...] Scribes, those were they that had been taught [...], Joh. 7. 15. [...] the bookes, or writings, of the Law, [...] 2 Tim. 3. 15. the holy writings or Scrip­tures, and instructed in the meaning of them, those that had been sonnes of the Prophets, that is, brought up in their schooles, but having not obtained the Spirit, or mission of Prophets at Gods hands, were sometimes thought fit to be chosen into the Sanhedrim. These I say, are called Scribes, and wisemen, and accordingly the Jewes have an ancient saying, that After the age of the Prophets (that is, when the Spirit of prophecy was no more given) succeed the age of the Scribes. Though of these some did only keep schoole, and teach the Law, and then are styled simply [...] Scribes, whereas the others that were taken into the great Sanhedrim, are called Scribes of the people, Mat. 2. 4. and so Jud. 5 10. where the Hebrew hath, the Governours, the Chal­dee Paraphrase hath, the Scribes of Israel. By this ap­pears the difference of these words so frequent in the Gospels, Rulers, and Rulers of the people, and of the Sy­nagogue, Elders, and Scribes, and, Scribes of Israel, and, of the people, which being here put together all in this place, may be usefull for the illustrating many pla­ces of Scripture.

d Note: [...] V. 29. Fountain] The Hebrew [...] signifies two things, properly a fountain, or spring of water, and Metaphorically [...] a prostuvium or flux; for a foun­tain we have it, Zach. 13. 1. where the Septuagint, that render it [...] a place, read, it seems, [...] place, in stead of [...] fountain. For the Flux, such as after childbirth, 'tis used Lev. 12. 7. where yet the Septu­agint read [...] a fountain, accordingly here S. Mark useth the same word [...] whereas S. Luke reades [...] a flowing of blood, [...] a sore disease, which she had for twelve years space. Agreeable hereunto it is, that artificiall issues made in any part of the body are by Physicians called fountinels, or little fountains.

CHAP. VI.

1. AND he went out from thence, and came into his own countrey,] and his disciples followed him.

Paraphrase 1. Mat. 13. 14.

2. And when the sabbath day was come, he began to teach in the synagogue, and many hearing him were astonished, saying, From whence hath this man these things? and what wisdome is this which is given unto him, thatalso [...] even such mighty works are wrought by his hands?]

Paraphrase 2. he went into their syna­gogue, and there expounded the Old Testament to them, to their great amazement, whereupon they question'd a­mong themselves, how he should be able to doe this, who gave him this wisdome, and withall this power of miracles, saying,

3. Is not this the carpenter? the son of Mary, the brother of James and Joses, and of Judah and Simon? and are not his sisters here with us? and they were offended at him.]

Paraphrase 3. Is not this man the son of Joseph the carpenter, brought up in the same trade with him? is not Mary his mother, and James &c. his neer kinsmen? and doe not his neer kinswomen live among us? and thus upon the consideration of his mean, and known beginnings, they were discouraged from following, and so forsook him.

4. And Jesus said unto them, [a prophet is notdespised any where but, [...] without honour, but in his own countrey, and among his own kin, and in his own house.]

Paraphrase 4 A prophet is not so sub­ject to be despised and set at nought any where, as among them that are neerest to him, that think they know his beginnings, &c.

5. And he could there doe no mighty work, save that he laid his hands upon a few sick folk and healed them.]

Paraphrase 5. And accordingly there was such a generall unbeleif, and undervaluing him there in his own countrey, that he had no fit opportunity there, to shew his power in working miracles, Onely a few sick people, that had faith to be healed, came and besought him, and those by his bare laying his hands on them, were healed presently, see Lu. 4. 23.

6. And he marvailed because of their unbeleif: and he went round about the villages teaching.

7. And he calleth unto him the twelve, and began to send them forth by two and two, and gave them power [over unclean spirits.]

Paraphrase 7. to cast the devils out of those, that were possest by them.

8. And he commanded them that they should take nothing for their journey, save a staffe only, no scrip, no bread no money in their purse,]

Paraphrase 8. See note on Mar. 10. e.

9. But be shod with sandals, and not put on two coats.

10. And he said unto them, [where, [...] In what place soever ye enter into an house, there abide, till ye depart from that place.]

Paraphrase 10. whensoever ye come into a town, or city, the first house ye enter into, let it be the place of your abode, while you stay in that city.

11. And whosoever shall not receive you, nor hear you,depart thence and shake, [...], [...] when you depart thence, shake off the dust under your feet [for a testimony against them:] Verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, then for that city.

Paraphrase 11. as a significative cere­mony what a crying sinne this is, and what a punishment will attend it (Mat. 10. 14.) and that they may know that a pro­phet hath been among them [...] 33. 33. that 'tis the message of God which they have rejected.

12. And they went out and [preached that men should repent.]

Paraphrase 12. preacht or proclaimed, in the same words, that John Baptist, and Christ had done before them, saying, Repent, for the kingdome of God is at hand, Mat. 10. 7.

13. And they cast out many devils, and anointed with oyle many that were sick, and healed them.]

Paraphrase 13. And they cast devils out of many that were possest by them, and using no other means, but only that of unction (and laying on their hands ch. 16. 18.) they cured many sick persons.

14. And king Herod heard of him, (for his name was spread abroad,) and he said that John Baptist was risen from the dead, and [therefore mighty works doe shew forth themselves in him.]

Paraphrase 14. Now he is risen, the same power that raiseth him, worketh also miraculously in him.

15. Others said that it is Elias, and others said that it is [a prophet, or as one of the prophets.]

Paraphrase 15. one of the old prophets raised from the dead, or else such an one as they were of old, now newly raised up.

[Page 153] 16. But when Herod heard thereof, [he said,] It is John whom I beheaded, he is risen from the dead.

Paraphrase 16. The conscience of what he had done to John Baptist, made him fear, and say,

17. For that Herod, [...] For Herod himself had sent forth, and laid hold upon John, and bound him in prison [for Herodias sake his brother Philip's wife, for he had married her.]

Paraphrase 17. on occasion of Hero­dias, whom Herod had mar­ried, though she were his own brothers wife.

18. For John had said unto Herod, It is not lawfull for thee to have thy bro­thers wife.]

Paraphrase 18. Whereupon John dea [...] freely and plainly with him, and told him that it was utterly unlawfull for him to live with her.

19. Therefore Herodiaswas angry with him note a had a quarrell against him, and would have killed him, but she could not.]

Paraphrase 19. Herodias therefore be­ing touch [...] with this, designed him a mischief, and would have removed him out of the way by some death or other, but could not any way compasse it.

20. For Herod feared John, knowing that he was a just man, and an holy, note b and kept him or look'd to him. observed him, and when he heard him, he did many things, and heard him gladly.]

Paraphrase 20. For Herod because of his authority with the people, on whom John had wrought very much (saith Josephus) was afraid to meddle with him, Mat. 14. 5. and besides knew him to be a just and holy man, which extorted respect from him, and accordingly he had care to keep him [...], and moreover heard him oft, and in obedience to him did reform many things, and indeed took a delight to hear him, but this one particular of Herodias stuck so close to him, that John's reproofs could not prevaile to make him part with her.

21. And when note c afestivall day [...], when He­rod on the anniversary of his birth [...] convenient day was come, that Herod on his birth-day made a supper to his lords, high captains, andprincipall men, [...]ee note on Joh. 1. c. chief estates of Galilee.

22. And when the daughter of the said Herodias came in, and daunced, and pleased Herod, and them thatwere at meat with him [...] sat with him, the king said [unto the damosell,] Ask of me whatsoever thou wilt, and I will give it thee.

Paraphrase 22. to Herodias's daugh­ter.

23. And he sware unto her, Whatsoever thou shalt ask of me I will give it thee, unto the half of my kingdome.

24. And she went forth and said unto her mother, What shall I aske? And she said, The head of John the Baptist.

25. And she came in straightway with hast unto the king, and asked, saying, I desire [...], see note on Col. 2. g. I will that thou give me by and by the head of John the Baptist in a charger.

26. And the king was exceeding sorry, yet for his oaths sake, and for their sakes which sat with him, he would not reject her.]

Paraphrase 26. And Herod the king was exceeding sorrowfull and much troubled, not only that he should be obliged to shed blood upon his birth day (see note on Mat. 14. b.) but especially as having a reverence and kindnesse to John, v. 20. and also fearing the inconvenience that might come of it by reason of the au­thority which John had with the people, Mat. 14. and yet because he had sworn so publickly before those that were at the feast with him, that they might not discern either imprudence, or inconstancy in him, imprudence in promising, or inconstancy in not performing, he granted her request.

27. And immediately the king senta souldier of his guard an note d executioner, and commanded his head to be brought, and he went and beheaded him in the prison,

28. And brought his head in a charger, and gave it to the damosell, and the damosell gave it to her mother.

29. And when [his disciples] heard of it, they came and took up his corps, and laid it in a tomb,

Paraphrase 29. John's disciples.

30. And the Apostles gathered themselves together unto Jesus, and [told him all things both what they had done, and what they had taught.]

Paraphrase 30. gave him an account of their preaching and mira­cles, and of the successe of both of them.

31. And he said unto them, Come ye [your selves apart] into a desert place, and rest a while, For there were many coming and going, and they had no leisure so much as to eat.

Paraphrase 31. alone and no body else with you.

32. And they departed into a desert place by ship privately.

33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent [them,] and came together unto him.

Paraphrase 33. the disciples,

34. And Jesus when he came out, saw much people, and was moved with com­passion toward them, because they were as sheep not having a shepheard, and he began to teach them many things.

Paraphrase 34. See Mat. 9. 36.

35. And much time being now past, [...] And when the day was now farre spent,] the disciples came unto him, saying, This is a desert place, and'tis alrea­dy a long while, [...] now the time is farre passed.

Paraphrase 35. And when it began to be late toward the evening, See note Mat. 14. d.

36. Send them away that they may goe into the country round about, and into the villages, and buy themselves bread, for they have nothing to eat.

37. He answered and said unto them, Give ye them to [...] And they say unto him, Shall we goe, and buy two hundred penyworth of bread, and give them to eat?

38. He saith unto them, How many loaves have yee? goe and see: and when they knew, they say, Five, and two fishes.

39. And he commanded them to make all sit down note e by companies upon the green grasse.

40. And theylay down bed by bed, [...] sat down in ranks] by hundreds and by fifties.

Paraphrase 40. And they lay down in severall companies or divisions on the ground, after the manner that they used on beds whereon they were wont to eat, See note on Mat. 8. g.

41. And when he had taken the five loaves and two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set be­fore them, and the two fishes divided he among them all.

42. And they did all eat, and were filled.

43. And they took up twelve baskets full [of the fragment and of the fishes.]

Paraphrase 43. of the broken pieces of bread, and of the remainder of the fishes.

44. And they that did eat of the loaves] were about five thousand men.

Paraphrase 44. And they that were entertained and supped on these few loaves and fishes,

[Page 154] 45. And straightway he constrained his disciples to get into the ship, and to goe to the other side before unto Bethsaida, while he sent away the people.

46. And when he had sent them away, he departed into a mountain to pray.

47. And [when the even was come] the ship was in the midst of the sea, and he alone on the land.

Paraphrase 47. in the night, see Note on Mat. 14. d.

48. And he saw them toiling in rowing, (for the wind was contrary unto them) and [about the fourth watch of the night he cometh unto them walking upon the sea, and would have passed by them.]

Paraphrase 48. toward morning he came walking on the sea, and appeared to designe not to come to them, but to passe by them, farther that way.

49. But when they saw him walking upon the sea, they supposed it had beenan appari­tion, or, phantasme, [...] a spirit, and cryed out.

50. (For they all saw him and were troubled) and immediately he talked with them, and said unto them, Be of good cheer, it is I, be not afraid.

51. And he went up unto them into the ship, and the wind ceased, and they were sore amazed in themselves, beyond measure, and wondred:

52. For [they considered not the miracle of the loaves, for their heart was hardned.]

Paraphrase 52. they had not so laid to heart the miracle of the loaves, as to beleive him able to doe such a miracle as this (that of multiplying the loaves, &c. being as truly an act of divine power as this of walking upon the sea) which was a great stupidity and dulnesse in them.

53. And when they had passed over, they came into the land of Genesareth, and drew to the shore.

54. And when they were come out of the ship straightway [or, the men of that place k [...]. for the Kings MS. reads [...], and so o­thers also. they knew him,]

Paraphrase 54. those of the countrey took knowledge of him.

55. And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.

56. And whithersoever he entred intotowns, or cities, or re­gions, [...] villages, or cities, or [ note f country,] they laid the sick in the streets, and besought him, that they might touch if it were but the border of his garment, and as many as touched, were made whole.

Paraphrase 56. the villages in the country-regions without the cities.

Annotations on Chap. VI.

a Note: [...] V. 19. Had a quarrel] [...] which here (as also Luke 11. 53.) is to be rendred, was angry with him, will be best understood by the notion of the Hebrew [...], which is rendred by it in the Old Te­stament, That signifies to bate, to hinder, or to set ones self against another, to be an adversary, and is rendred by [...], being angry, as of Esau against Jacob Gen. 27. 41. and Psal. 54. 4. by [...] bearing injuries in mind, designing revenge, Gen. 50. 15. and so by [...] in the same sense, Gen. 49. 23. Accordingly Hesychius [...] (it should be [...]) [...], they were wroth, or angry, and both he, and Phavorinus, [...] (or perhaps [...]) he bears the injurie in mind, sets him against, or is angry: So Eustathius, [...], is [...], to have somewhat against any one.

b Note: [...] V. 20. Observed him] What [...] here signifies, is a matter of some Question. That which seems most probable is, that it signifies, as the literal notation im­ports, and as the Vulgars custodiebat expresseth, kept him guarded, and so secured and preserved him. For though he were imprisoned by him before, yet it is clear, that he suffered him not to be hurt by any; and accordingly Herodias, though she bare him a grudge, and would have killed him, yet she could not, v. 19. And the reason is rendred in this verse, for he bare such a reverence to him for his justice and piety. that he preserved, and guarded and kept him safe from her malice.

c Note: [...] V. 21. A convenient day] [...] is a fe­stival day, a day of vacancy, [...], in Hebrew, a good day, that is, a solemn festival, a day of rest from la­bour, set apart for festivity, from whence hath the Glos­sary [...], [...], 'tis a day of vacancy, and [...], as 'tis here used v. 31. [...], they had not leisure to cat, and Phavorinus [...], [...], (perhaps it should be read, [...], [...], or [...],) to be vacant, and such, it is clear, was this, Herods birth day, whereon he made a supper for his Lords, &c. and whereon there was a dauncing, ver. 22.

d Note: [...] V. 27. Executioner] Spiculator in the stories of the Roman Emperours signifies a souldier of the guard, and agreeably, when we read (in the stories of Pha­raoh and Nebuchadnezzar) the captain of the guard, the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum. So the captains of fif­ties, 1 Kings 9. 11, 13. were captains of the Kings guards, which being (by the custome of Jewes, Aegypti­ans, Chaldeans, and Romans) executioners of those whom the King condemned to death, it is here therefore appointed to one of these to goe, and behead the Bap­tist, which accordingly is done.

e Note: [...] V. 39. By companies] Of the manner of accubi­tus, or lying at meat we have formerly spoken, and so of the custome of eating in gardens, and lying on beds, or areolae, or [...] in them (see Note on Mat. 8. g.) All that will be needful here to adde, is the observing of the phrases of [...], the two former clearly taken from the He­brews, who want phrases of distribution, and use dou­bling of words in their stead. So [...] v. 7. two two, (like [...], man man) that is, man by man, one by one (in imitation of which is [...] Joh. 8. 9.) And for the [...] it is the very form used by Physicians in their Recipe's, to note the se­veral proportions of each ingredient, as here the number of the guests, which were ranked or marshall'd together by Christ the [...], who, as the [...], Master of the feast, Joh. 2. or the [...] in Athenaeus, (for which we read corruptly [...] in Hesychius) hath the care of preparing and ordering the feast and guests, and so ranks them here, an hundred in one rank, fifty in another. Another phrase like unto this we have Lu. 9. 14. [...], make them lie down fifty in a bed.

f Note: [...] V. 46. Country] [...] which literally and primarily signifies a field, fignifieth also the region or countrey a­bout, all beside the city, [...], the region without the city, saith Phavorinus, and so the Latine, ager, is usually taken.

CHAP. VII.

1. THen came together unto him the Pharisees, and certain of the Scribes, which came from Jerusalem.

2. And when they saw some of his disciples [eat bread with note a defiled (that is to say, with unwashen) hands,] they found fault.

Paraphrase 2. take their dinner, their meat without using the ce [...] ­mony of wathing their hands before it,

3. For the Pharisees and all the Jews, except they wash their armes hands note a armes to the wrist oft, eat not, holding the tradition of the Elders.]

Paraphrase 3. doe not ear any meat, and this in obedience to an ordinance made by their Praedecessors, not recorded in the Scripture of the old [...]estament.

4. And when they come from the note b hall of judgment. market, except they note c wash, they eat not: many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels, andbeddes, [...] tables.]

Paraphrase 4. And when they come from the market or hall of judgment, or any the like mixt assemblies, they wash their hands solemnly, (for fear they may have been defiled there) before they eat. And in thir mat­ter of washing, many other ordinances there are, which they think themselves bound to observe, as laws divine, as the washing of cups to drink in, of pots containing somewhat above a pint, of brazen vessels (when carthen vessels, if defiled, were to be broken) and also of beds, on which they did eat then, as now on tables.

5. Then the Pharisees and Scribes asked him, Why [walk not thy disciples accord­ing to the tradition of the Elders, but] eat bread with unwashen hands?

Paraphrase 5. observe not thy disci­ples the ordinances of our progenitors, which forbid to

6. He answered and said unto them [Well hath Isaias prophecyed of you hy­pocrites, as it is written, This people honoureth me with their lips, but their heart is farre from me.

7. Howbeit in vain do they worship me, teaching for doctrines theinjunctions [...] traditions of men.

8. For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups, and many other such like things ye do.]

Paraphrase 6, 7, 8. you are the very sort of hypocrites of which Isaiah prophecyed c. 30. 13. men that professe great strict­nesse in performances toward God, and practise in some ex­ternal things more then God commands them, and impose these upon others as the commands of God, when they are only humane ordinances: As for the inward purity of heart and actions, to which all Gods laws of washings, &c. all the ceremonial law of legal uncleannesses did referre, being but the shadow to pourtray the true substantial purity of the heart, and soul, the fountain of actions, they take no care of them, transgresse against this substantial part of religion in the foulest manner, and spend all their time in these external superfluities, washing of pots, &c. the ordinances of their Rabbins only.

9. And he said unto them,you do fairly di­annul, or abolish [...] Full well ye reject the commandment of God, that ye may keep your own tradition.]

Paraphrase 9. And he said unto them, Is not this fair worship and serving of God, to reject all the prime commands of God, the most considerable parts of religion, and act directly contrary to them, and satisfie and content your selves with some external performances, which are not at all commanded by God, but only by your selves or your Rabbins?

10. For Moses said, Honour thy father and thy mother, and, whosorevileth, or speaketh ill of [...] curseth fa­ther or mother, let him die the death.

Paraphrase 10. Exed. 20. 12. and Exo. 21. 17. see Note on Mar. 15. b.

11. But ye say [If a man shall say to his father or mother, It is Corban that is to say, a gift, by whatsoever thou mightest be profited by me, he shall be free.]

Paraphrase 11. If when a mans pa­rents want any thing which the son hath, (and so is bound by nature and the fifth commandment to give it them) he can tell them that he hath taken an oath, to relieve them, he shall be free from the obligation of the fifth commandment. See Note on Mat. 15. c.

12. And ye suffer him no more to doe ought for his father or mother.

13. Making the word of God of none e [...]ect through your tradition, which ye have delivered,] and many such like things doe ye.

Paraphrase 13. And so by this inven­tion of yours, ye free a man from any obligation of honoring or succouring his parents when he hath no minde to it.

14. And when he had called all the people unto him, he said unto them, Hearken unto me every one of you, and understand,

15. There is nothing from without a man that entring into him can defile him, but things which come out of him those are they which defile a man.]

Paraphrase 15. As for your question v. 5. about washing, know this, that the true and real pollutions, which God would have all men to avoid, are not those which come from the meats and drinks, and such external things, but those of wicked thoughts and words and actions, those are the great defilements principally aimed at in the legal prohibitions, and forbidden by them.

16. If any man hath eares to hear, let him hear.]

Paraphrase 16. Take notice of what I say, though it be contrary to the rules of purity, as they are understood and practised by you, for this is a Reformation, that I am sent to work in your law.

17. And when he was entred into the house from the people, his disciples asked him concerning the parable.

18. And he saith unto them, Are ye so without understanding also? Doe ye not perceive that [whatsoever thing from without] entreth into a man, it cannot defile him?

Paraphrase 18. meats, drinks, &c. whatsoever

19. Because it entreth not into his heart, but into the belly, and goeth out into the draught, purging all meats.]

Paraphrase 19. Because his heart, or soul being the principal part of him, and that which alone is capable of defilement, all sin being an act of his will and choise, the meats which we take in, en­ter only into the stomach and belly, not into the heart, and being taken in, if there be any polluted part in them, that is voided and carried out in the draught, and by the purging out those dregs, all meats are made clean and nutritive.

20. And he said, That which cometh out of the man, that defileth a man.]

Paraphrase 20. But as in the law of Moses it is observable that the excrements and whatsoever (almost) comes out of a man, polluted all it touched, Deut. 23. 13.

21. For from within, out of the heart of men proceed evilmach na­tions [...], thoughts, adulteries, fornications, murthers,

22. Thefts,imm [...]de­rate desires, wickednes­ses, [...], covetousnesse, wickednesse, deceit, lasciviousnesse, an evil eye, calumny [...] blasphemy, pride, note d foolishnesse.]

Paraphrase 21, 22. So thereby is sig­nified, that all defilements of the man are those that come from within him, having their beginning from mens wicked will and choice, such are evil machinations, or conspracies, (see Note on Mat. 15. e.) adulteries, fornications, homicides, thefts, inordinate lusts (see Note on Rom. 1. h.) villanies, cheating, effeminacy, envy, and covetousnesse, calumniatings, haughtinesse, or despising of others, foolish vain-glorious boasting.

[Page 156] 23. All these evil things come from within and defile the man.]

Paraphrase 23. These vile things are they that are truly said to come out of the man, that is, out of his soul, betraying themselves by actions, and leaving a stain and ble­mish upon it.

24. And from thence he arose and went [into the borders of] Tyre and Si­don, and entred into an house, and would have no man know it; but could not be hid.

Paraphrase 24. to the utmost parts of Palestine, which border upon

25. For a certain woman whose young daughter had an unclean spirit, heard of him, and came and fell at his feet.

26. (The woman was [a Greek, a Syrophenician byextraction [...] nation]) and she besought him that he would cast forth the devil out of her daughter.

Paraphrase 26. not of the Jewish pro­fession, but by religion an heathen, born neer the sea shore called Phenicia and Canaan, See Note on Mat. 15.

27. But Jesus said unto her, [Let the children first be filled: for it is not meet to take the childrens bread, and cast it to the dogs.]

Paraphrase 27. I am first to exercise my office, to distribute my miracles of mercy among the Jewes, which have alwayes had a neerer relation to God, then any other nation, and all other nations looked on by them, as vile and profane, not to be converst with, They are first to be taken care for, and when they have their fill, then the fulnesse of Gods mercy may everflow to the Gentiles.

28. And she answered and said unto him, [Yes Lord, yet the dogs under the ta­ble eat of the childrens crumbs.]

Paraphrase 28. Though it be so, Sir, yet that which may be had by another poor creature without prejudice to the Jews, is all that I beg of thee, and such proportions are allow'd even to dogs, when the children have the full meal.

29. And he said unto her, For this saying] goe thy way, the devil is gone out of thy daughter.

Paraphrase 29. And he said, The faith exprest by this answer of thine is such, Mat. 15. 28. and so much beyond ordinary, that it shall not goe unrewarded, and therefore

30. And when she was come to her house, she found the devil gone out, and her daughter layd upon the bed.

31. And again departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis.

32. And they bring unto him one that was deaf, anddumb, or that could hardly speak, tongue-tyed had note e an impediment in his speech, and they beseech him to [put his hand upon him.]

Paraphrase 32. blesse him, and so cure him.

33. And he took him aside from the multitude, and put his fingers into his ears, and [he spit and touched his tongue.]

Paraphrase 33. touch'd his tongue with a little spittle on his fin­ger, and nothing else.

34. And looking up to heaven hegroaned, [...] sighed, and said unto him, Ephphata, that is, [Be opened.]

Paraphrase 34. All impediments be removed, thy hearing and speaking come to thee.

35. And straightway his eares were opened, and the string of his tongue loosed, and he spake plain.

36. And he charged them that they should tell no man, but the more he charged them, so much the more a great deal they published it.

37. And weremore then above mea­sure. [...] beyond measure astonished [...]aying, He hath done all thigns well, he maketh both the deaf to hear, and the dumb to speak.

Annotations on Chap. VII.

a Note: [...] V. 2. Defiled] The word [...] fignifies two things, polluted and common, and is no more to be rendred com­mon, when the sense is for unclean, then it should be ren­dred unclean when the sense is for common. From this first notion of the word for polluted, is the Latine word coenum, a sink or mire, and the verb [...] is turned into the old Latine, quino, from whence inquino to pollute is now in use, which notes this notion of it for polluted to be an ancient and primitive, not any Metaphorical secon­dary notion of it: In this notion it is used for any thing that is forbidden by the Ceremonial laws of the Jewish worship, as being opposite to clean or lawful; Thus meat which is by that law forbidden, is called [...] pol­luted, 1 Mac. 1. 50. [...], swines flesh, and forbidden, polluted or unclean cattel, and so v. 65. Thus Acts 10. 14. and 11. 8. and Rom. 14. 14. Heb. 10. 29. and from thence [...] to defile, Mat. 15. 11. and in several other places. So say the Grammarians, [...] signifies [...], [...], abominable, or un­clean, that is, such as in the reputation, and by the prohi­bition of the law, are made such. Thus when not by strict law of Moses, but (which among the Pharisees was all one) by the tradition of their Elders, or injun­ctions of the Rabbins among them, they were to wash, whensoever they eat any meat, hands unwash'd at such a time, are [...], polluted hands, that is, guilty of the breach of those laws, which in their opinion required this constant washing before meat. So Maimonides onTr. Ch [...]gi­gah, c. [...]1. §. 5. Misnaioth. Dicimus non licere homini panen edere, antequam manus laverit: We say a man must not eat bread before he wash his hands. And lib. Yad. c. 6. sect. 1. tract. Berachoth, Quicunque comederit panem, super quem dicitur benedictio Hammo [...]si, Benedictus qui pro­ducit panem, opus est ut lavet manus antè & post, Who­soever eates the bread, over which they recite the bene­diction Hammotsi, Blessed be he that produceth bread, he must w [...]sh his hands before and after. By this is noted, not all kind of eating, for say the Rabbins, Super illud quod non vocatur propriè panis, over that which is not properly called bread, as cakes made of honey and sugar and Armonds, &c.) they recite nor the benediction Ham­motsi. And therefore 'tis not simply eating here, but eating bread, v. 2, and 5. To this custome referres that of Joh. 2. 6. where the vessels of water, which were there at the feast, are said to be [...], according to the Jews custome of washing alwayes be­fore meat, that is, stood there for that use, or purpose. Now for the manner of washing, what it was, is here describ'd v. 3. [...], they wash their hands to the wrist, The word [...] is the hand up to the wrist, [...] and is indeed but a part of the [...] in the critical notion of it. For [...] is taken in Homer and Hippocrates and other authors for the whole arme, (of which [...] which the Anatomists use out of Hesiod and [...], the extreme part of it, in Hippocra­tes, is the hand peculiarly) and so it seems to be taken, 1 Mac. 15. 30. [...], to carry the arm, (not hand) with the shoulder to the [Page 157] city, just as in Homer he that stroke one on thevid-Septal. in Arist, pro­blem p. 127. shoul­der with his sword, is said to have cut off his [...], that is, his arme doubtlesse. Agreeably to this notion the word [...] in the Agones signifies to cuffe at the armes end, as we call it, and is all one with [...], one of the five exercises in the Olympick games. Which makes it clear, that by [...] is meant the hand with the wrist (which Theophylact with lesse exactnesse ren­ders [...] up to the elbow) for so 'tis the man­ner of the Jews to wash with their hands held up, that the water may come down so farre, to such a part of the wrist, which they call the elevation of their hands, and so here [...] is clearly to wash with this elevation, this rite or ceremony usual in their wa­shings, and to wash thus farre. So Maimonides, Yad. tr.* Berachoth, where he asks the question, Quousque pertingat manuum lotio, how farre the washing of the hands reacheth, and answers [...] usque ad Perek. by Perek understanding that joynt, which sets on the arme to the hand. So Joseph Ben Levi, and R. Alphes, that to wash the hands according to the rite of the San­ctuary, it must be ad eam compaginem, quae ad finem manus est, to that joynt, which is at the end of the hand, that is, to the wrist. So R. Solomo Bar Nathan, before eating bread properly so called, requires washing of the hands up to the wrists. See Mr. Po. Miscell. p. 367, &c. Of this use of the word [...] we have a clear ex­ample in Palladius Lausiac. Hist. [...]. where Sal­via seeing Jubinus [...], take a laver and wash his hands and his feet [...]) tels him, that she was now sixty years old, and that [...], and that for receiving the Communion, neither her face, nor feet, nor any other part had ever touched water, where though the interpreter Gentianus Hervetus render [...] palmis, and [...] extre­mis manibus, yet the matter is clear, that [...] signifies the hands and wrists together, and, applied to the feet also, the feet and ancles, and [...] the hands on­ly, which, as was said, are called [...], the extreme parts of the [...], as that signifies armes.

b Note: [...] V. 4. Market] [...] signifies any promiscuous or popular assembly, These (setting aside the sacred assem­blies, which are otherwise express'd) are principally of two sorts, either 1. to buy and sell, or 2dly, to resort for justice, and the word here used commonly signifies both, or either of these, 1. a fair or market, 2dly, a place of judicature, an hall or court of judgement. From the first is [...] to buy, most ordinarily used in that sense, and rendred [...] by Hesychius, but yet withall signifies to that other sense, and is by him rendred not only in com­mon to both, [...], to spend ones time in foro, but in particular, respecting these courts of justice, [...]. And [...], saith he, is [...], where that of consulting and debating or plead­ing, belongs to the Courts not Markets; From this lat­ter notion of the word, [...] comes [...], or [...] giving of justice, and [...], in Hesychius, and [...] for a court day (see Note on Acts 19. l.) And so 'tis probable that Acts 17. 5. [...] are the officers of their courts, serjeants, &c. and the Jewes ta­king to them some of the wickedest of those, and so rai­sing a tumult, will be parallel to our calling a Constable, and raising the town, which by malitious men, by the help of wicked officers, may be against Apostles, or any the best of men, as there it was against S. Paul. Thus the word [...] clearly signifies, Acts 16. 19. where at Philippi the owners or masters of the Pythoness, conceiving themselves injured by S. Paul, apprehended him, and drew him [...], to the hall, [...], to the Roman magistrates there. The question now being, [in which of these senses the word [...] should be taken in this place] cannot be decided from the nature of the word, which beares both indifferently, but from the businesse in hand which is the tradition of washing among the Jewes. That, we know, was up­on any legal uncleannesse, or suspicion of having con­tracted any such. And to that all promiscuous assem­blies were lyable, where heathens were usually inter­mix'd, or possibly Jewes under some legal uncleannesse. But at this time when the Jewes were under the Ro­man p [...]urators, their courts of judicature were most eminently so, the Procurator and his band or guard of souldiers being alwayes there. On this ground it is di­stinctly said. Joh. 28. 28. that the Jews would not goe in thither, [...], that they might not be defiled, which testimony makes it clear, that going in to the [...] in this sense, into the judgment hall, was by the Jews resolved to be matter of defilement. And there being not any so clear testimony in the Scripture for the other, as it signifies a market, or place of buying and selling, it may be thought remarkable to preferre this interpretation of the word in this place, for a court hall, from whence all Jews that came were obliged to wash themselves, as from a legal pollution; But I now rather adhere to that, whichNot. Mi­scell. c. 9. Mr. Poco [...]k hath conceived, in reference to [...], as it signifies a Market, interpreting the place from a rule of the Rabbines set down by Mai­monides in these words, Tr. Berachoth, c. 6. [...] &c. A man shall wash his hands in the morning so that it shall suf­fice him for the whole day, and he shall not need to wash his hands as oft as he eates; which holds in case he doe not avert his mind any other way (that is, goe abroad, or meddle with businesse, goe to the Market &c.) but if he doe so, he is bound to wash his hands as oft as there is need of washing; that is, before he eat or pray; And so that may well be the meaning of the place, that the Pharisees eat no meat, before they have wash'd their hands, and in case after the morning washing they goe to the market, or fall to any worldly businesse, wherein there may be very easily some legal pollution they must wash their hands again before they dine.

c Note: [...] Ib. Wash] The word here used [...] (as it differs from [...] v. 3.) signifies not only the wash­ing of the whole body, (as when 'tis said of Eupolis (which wrote the Tragedy call'd Baptae against Alci­biades) that being taken and thrown into the sea, [...], he was immers'd all over, and so the baptismes of cups &c. in the end of this verse, is putting into water all over, rincing them) but washing any part, as the hands here, by way of immersion in water, as that is opposed to affusion, or powring water on them. For that is all the difference, saith learned Mr. Pocock observable in Hebrew betwixt [...], and [...], & that the former notes immersion, the other affusion of water, both indifferently used of any part, and both sometimes for any kind of washing that part. And so [...] Luke 11. 38. is plainly used for the washing of hands before meat. What is here affirm'd of the Pharisees washings is observed by Epiphanius of the Essens, who yet seem tohave had it, as they had much more, from the Pythagorean Philosophers, whose doctrine it is [...], that purity was to be obtained by purga­tions, and irrigations and washings.

d Note: [...] V. 22. Foolishnesse] Of the several notions that the word [...] imprudence, or folly may be capable of, that which seems most proper to this place, is that of boasting, which is the most unseemly thing, and so the most contrary to prudence, or wisdome of conversation. In this sense the word is used 2 Cor. 11. 1, 19. (and [...] madnesse v. 23. (and ch. 12. 6, 11. where he foresees that his speeches for the justifying of his Apostleship against the seducers will by them be ac­counted boasting, and being so he knows it must goe for folly. In this notion it will accord, and associate very well [Page 158] with [...] calumny, and [...] pride, which immediately precede, the calumniating, fastuous (in­solent) and vain-glorious behaviour, going ordinarily together.

e Note: [...] V. 32. Impediment &c.] The word [...] signi­fies one of an impedite, stammering speech, one that was tongue-tyed, and to that the next verse seems to agree, where we reade [...], the string that tyed his tongue, was loosed; and so 'tis in [...]preted here by the Syriack. But it may seem here more a­greeable, to take it as all one with [...] speech­less; for, 1. so 'tis recited in the end of the Chapter, v. 37. he makes the deaf to hear, and the dumb to speak, which is evidently their observation upon this particular miracle. 2. the Hebrew word [...], which signifies dumb, and is rendred ordinarily [...], all words to express perfect dumbness, is twice rendred [...], Exod. 14. 11. and Isaiah 35. 6. where yet in both places, the sense beares, totally dumb, and not only of a stammering speech, In the first place, Who makes the dumb, or deaf, the seeing, or blind? In the second, The lame shall leap as an hart, and the tongue of the dumb shall sing.

CHAP. VIII.

1. IN those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them.

2. I have compassion on the multitude, because they have now been with me three daies, and have nothing to eat.

3. And if I send them away fasting to their own houses, [they will faint by the way,] for divers of them came from far.

Paraphrase 3. either they will faint for want of refreshment, or else to get victuals they will be scattered and dispersed from one another, See note on Mat. 9 m.

4. And his disciples answered him, From whence can a man satisfie these men with bread here in the wilderness?

5. And he asked them, How many loaves have ye? and they said, Seven.

6. And he commanded the people tolie down [...] sit down on the ground, and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them, and they [did set them before the people.]

Paraphrase 6. distributed them, gave every one of the multitude a portion.

7. And they had a few small fishes, and he blessed, and [commanded to set them also before them.]

Paraphrase 7. appointed them to give every one a piece of fish.

8. So they did eat and were filled, and they took up of the broken meat that was left, seven baskets.

9. And they that had eaten were about four thousand, and he sent them away.

10. And straightway he entred into a ship with his disciples, and came into [or, the borders of Magedon, for the old Gr. & Lat. MS. reads [...] the parts of Dalmanutha.]

Paraphrase 10. the coasts of Magdala, Mat. 15. 39. or Magadon (as S. Jerome and S. Augustine there reade it) a village, near which lies another call'd Dalmanutha, so that either of them might fitly denominate the whole.

11. And the Pharisees came forth and began todispute with him, demanding [...] question with him, [seeking of him a signe from heaven, tempting him.]

Paraphrase 11. requiring him to shew them some miracle from hea­ven, by which they might know him to be a Prophet, but this they did not out of sincerity of heart, to believe in him upon any such miracle (of which they had store already) but only to ensnare him.

12. And hegroaned [...] sighed deeply in his spirit, and saith, Why doth this generation seek after a signe? Verily I say unto you, There shall no signe be given unto this generation.]

Paraphrase 12. Hereupon saith Christ in a great sadness, This is an infidel perverse sort of people, miracles would be but cast away upon these, and therefore they shall not be afforded them upon asking, only that great miracle of my rising from death, typified by that which befell Jonas, Mat. 16. 4. that shall be afforded them.

13. And he left them, and entring into the ship again, departed to the other side.

14. Now the disciples had forgotten to take bread, neither had they in the ship with them more then one loaf.

15. And he charged them, saying,See, take heed of, [...] Take heed, beware of the leaven of the Pharisees, and of the leaven of [Herod.]

Paraphrase 15. See note on Mat. 16. a.

16. And they reasoned among themselves, saying, [It is because we have no bread.]

Paraphrase 16. This he saith to re­proach us for our negligence in providing and bringing victuals with us.

17. And when Jesus knew it, he saith unto them, [Whydoe ye dis­course that ye have no bread? doe ye not yet understand nor consi­der? [...] reason ye because ye have no bread? Perceive ye not yet, neither understand? Have ye your heart yet hardned?

18. Having eyes, see ye not? and having ears, hear ye not? and do ye not re­member?

Paraphrase 17, 18. Why should you think that my speech should relate to your having no bread? as if I were not able to supply that want, will you never understand nor consider what is done before you? will you always be thus sensless, thus unimprovable, that nothing can enter into you, making no use of eyes, or ears, or memory, after all this?

19. When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.

20. And when the seven among four thousand, how many [baskets] full of fragments took ye up? And they said, Seven.

Paraphrase 20. See note on Mat. 16. b.

21. And he said unto them, [How doe ye not con­sider? [...] How is it, that ye do not understand?]

Paraphrase 21. How stupidly incon­siderate are you?

22. And he cometh to Bethsaida, and they bring a blind man unto him, and be­sought him to touch him.

23. And he took the blind man by the hand, and led him out of the town, and when he had spitinto [...] on his eyes and put his hands upon him, he asked him if he saw ought.

24. And herecovered sight. note a looked up, and said, [I see men, for as trees, I see them walking, or, I behold men, for I see as it were trees walking, so the Kings MS: and many printed Copies, [...], I see men as trees walking.]

Paraphrase 24. I see men, but cannot distinguish them from trees, but that they walk.

[Page 159] 25. After that he put his hands again upon his eyes, and [made him looke up,] and he was restored and saw every man clearly.

Paraphrase 25. wrought the cure per­fectly upon him,

26. And he sent him away to his house, saying, Neithr goe into the town, nor tell it to any in the town.

27. And Jesus went out and his disciples into the townes of [Caesarea Philippi] and by the way he asked his disciples, saying unto them, Whom do men say that I am?

Paraphrase 27. Mat. 16. not [...]. c.

28. And they answered, John the Baptist, but some say Elias, and others, One of the prophets.

29. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art [the Christ.]

Paraphrase 29. The long expected Mes­sias of the world.

30. And he charged them that they should [tell no man of him.]

Paraphrase 30. not proclaim him as yet to any that he was the Christ, See Mat. 16. 20.

31. And he began to teach them, that [the son of man must suffer many things, and be rejected of the elders, of the chief priests and scribes, and be killed, and after three daies rise again.]

Paraphrase 31. the prophecies of the Messias could not be fulfilled, unlesse he suffer, and be reject­ed, and at last put to death by the great Consistory or Sanhedrim of Jerusalem, (see note on c. 5. c.) and rise again the third day.

32. And he spake that saying [openly.] And Peter took him, and began to re buke him.

Paraphrase 32. in the heaving of the people (see note on Joh. 7. a.) or without any figure or parable to involve it, which formerly he had often used, Joh. 2. 19. and 3. 14. Mat. 16. 4.

33. But when he had turned about, and looked on his disciples, he rebuked Peter, [saying, Get thee behind me Satan: for thou savourest not the things that be of God, but the things that be of men.]

Paraphrase 33. telling him, that his proposal was contrary to the will of God, the prophecies, the end of his coming, the salvation of men, and such only as was fit for the adversary of all these to propose to him.

34. And when he had called the people unto him, with his disciples also, he said unto them, Whosoever [will come after me, let him deny himself, and take up his crosse and follow me.]

Paraphrase 34. will undertake to be my disciple, must resolve not to care what becomes of his owne secular advantages, or of even life it self, but prepare himself for the same death, that I shall die before him, and to follow me as a disciple both in life and death.

35. For whosever will save his life, shall lose it; but whosoever shall lose his life for my sake and the Gospels, the same shall save it.

36. For what shall it profit a man if he shall gain the whole world and lose his own soul?]

Paraphrase 35, 36. And let me tell him that the great care of pre­serving himself, if it make him to deny or forsake me, in the pursuit of it, shall not be a probable course of standing him in any stead in this world, it shall be the very means to destroy many, who, if they continued firm to their profession, might probably escape (see Mat. 16. 25.) and however the advantages to the constant, and losses to the cowardly, in another life, are infinitely above all other considerations.

37. Or what shall a man give in exchange for his soul?]

Paraphrase 37. The losing of life here, if it happen by an unchristian desire to save it, or however everlasting death, is so great a losse, that nothing else is worth having, which is so purchased.

38. Whosoever therefore shall be ashamed of me and of my words in this adul­terous and sinfull generation, of him also shall the son of man be ashamed, when he cometh in the glory of his Father with his holy Angels.

Paraphrase 38. See note on Mat. 16. m. n.

Annotations on Chap. VIII.

a Note: [...] V. 24. Looked up] The word [...] joyned with [...] to heaven signifies to look up or lift up the eyes that way. So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9. 16. and thus it is used of persons that did see, nay being spoken of them, it is sometimes used in that sense, without [...] added to it, as Lu. 19. 5. Christs look­ing up is his looking up to the tree the mention of Zac­chaeus's climbing up to the tree, intimating it as clearly, as if it had been express'd. And Lu. 21. 1. it is simply to see or behold, being spoken of Christ, who sitting over against the treasury Mar. 12. 41. [...] look'd upon them that cast in &c. But the word is generally used of blind persons, and then signifies recovering of sight, See Mat. 11. 5. 20. 34 Mar. 10 51, 52. Lu. 7. 22. 18. 41, 42, 43. Joh. 9. 11. 15. 18. Act. 9. 12, 18 and 22. 13. So [...] is is recovering of sight, Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted.

CHAP. IX.

1. AND he said, Verily I say unto you, [There be some of them that stand here, which shall not tast of death till they have seen the kingdome of God come with power.]

Paraphrase 1. In this generation Mat. 24. 34. before the death of some that are here, particular­ly of John, Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifyers, and destroy­ing the Jewish state, See note on Mat. 3. c. and on Mat. 17. a. and 24. b.

2. And after six daies Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and he was [transfi­gured] before them.

Paraphrase 2. changed into another form or manner of appearance.

3. And his rayment became shining exceeding wite as snow, so as no note a fuller on earth can white them.

4. And there appeared unto them Elias with Moses, and they were talking with Jesus.

5. And Peter [answered and said unto Jesus Master, it is good for us to be here. Let us make three tabernacles, one for thee, and one for Moses, and one for Elias.

6. For he wist not what to say, for they were sore afraid.]

Paraphrase 5, 6. said to Jesus, Lord, what a blessing is this to us to be made partakers of this di­gnity? let us abide here alwaies. And not knowing what to speak, being together with his transportation of joy, in a great fright also (as the rest of them were, so that they fell on their faces, Mat. 17. 6.) he spake he knew not what, saying, We will make three tents or tabernacles, one for thee and us, &c.

[Page 160] 7. And there was a cloud that overshadowed them, and a voice came out of the cloud, saying, [This is my beloved son, heare him.]

Paraphrase 7. This is he whom I have appointed to reveale my whole will unto you, whatsoever he tells you is perfectly my will and pleasure, and he himself the only eternall Son of God, whom therefore you and all the world are obliged to hearken to and obey.

8. And suddenly when they had looked round about, [they saw no man any more] save Jesus only and themselves.

Paraphrase 8. Elias and Moses were vanished out of sight, and none left.

9. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the son of man were risen from the dead.

10. And theyheld a dis­course, di­sputing a­mong them­selves, [...] kept that saying with themselves, questioning one with another, what the rising of the dead should mean.

11. And they asked him saying, [The Scribes say [...]: Why say the Scribes that Elias must first come?

Paraphrase 11. And upon occasion of what they saw, and heard in the Mount, (see note on Mat. 17. a.) they asked Christ, saying, Is it not resolved by all that are skill'd in the prophecies of scrip­ture, that Elias must come, before that great day, that Moses and Elias talked of with thee?

12. And he answered and told them, Elias verily cometh first and restoreth all things, and how it is written of the son of man, that he must suffer many things, and be set at nought.

13. But I say unto you that Elias isalso is come [...] indeed come, and they have done unto him, whatsoever they listed, as it is written of him.]

Paraphrase 12, 13. And he answered them saying, It is no doubt prophecied of Elias, Mal. 4. 5. that he should come before the great and terrible day of the Lord, that is, the destruction of the Jewes, on purpose to convert, and deliver them from it, v. 6. But let me tell you, John Baptist is this Elias, and he, ye know, is come already as well as I, and they have used him, as Ahab used Elias, when he was here on earth, stood out obdurate against all his threats, And as they have done with him, so shall they deale with me, persecute, despise, and put me to death, accor­ding to the predictions of the old prophets concerning the Messiah, and as was intimated by John Baptist in those words of his, [Behold the Lamb of God that taketh away the sinnes of the world,] meaning that I should beare your punishments as a lamb, be sacrificed, and slain by, and for you. See Mat. 17. 11, 12.

14. And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them.

15. And straightway all the people, when they beheld him, were greatly ama­zed, and running to him, saluted him.

16. And he asked the Scribes, [What doe yee dispute among your selves? ac­cording to some copies which read [...] What question ye with them?]

Paraphrase 16. About what doe you question the disciples? ver. 14.

17. And one of the multitude answered and said, Master, I have brought unto thee my son which hath [a dumb spirit.]

Paraphrase 17. a disease which when it is upon him takes away his speech (an Epilepsy, Lu. 9. 39.) and hearing, v. 25.

18. And wheresoever he taketh him,it throwes him down. he note b teareth him, and he foameth, and gnasheth with his teeth, and pineth away, and I spake to thy disciples that they should cast him out, and they could not.

19. Heor, he an­swereth and saith to thē: for the Kings MS. reads [...] answereth him, and saith,] O faithlesse generation, how long shall I be with you? how long shall I suffer you? bring him unto me.

Paraphrase 19. He said to his disciples, or, In his answer to the man he said to his disciples, See Mat. 17. 17.

20. And they brought him unto him, and when he saw him, streightway the spirit [boyl'd within him, troubled him. tare note c him,] and he fell on the ground and wallowed foaming.

Paraphrase 20. put him into a fit

21. And he asked his father, How long is it agoe since this came unto him? And he said, Of a child.

22. And oft-times it hath cast him into the fire, and into the waters, [to destroy him:] but if thou canst doe any thing, have compassion on us, and help us.

Paraphrase 22. so as to endanger his life.

23. And Jesus said unto him, [If thou canst beleive,] all things are possible to him that beleiveth.

Paraphrase 23. If thou canst beleive me to be able to doe it, thou mayest then be capable of this miracle; For

24. And straightway the father of the child cryed out, and said with teares, Lord, I beleive, [help thou mine unbeleif.]

Paraphrase 24. and whatever degree of faith is wanting in me, I be­seech thee to pardon, and repair it in me.

25. When Jesus saw that the people came running together, he [rebuked the foule spirit, saying unto him, Thou dumb and deaf spirit,] I charge thee come out of him and enter no more into him.

Paraphrase 25. commanded the devil that inflicted that disease, say­ing, Thou evil spirit which afflictest this person so sorely, that he can neither speak nor hear,

26. And the spirit cryed andput him into a hreat disquiet, [...] rent him sore, and came out of him, and he was as one dead, insomuch that many said, He is dead.]

Paraphrase 26. And he fell into a sore fit of Epilepsy, and therewith was forever freed of the disease.

27. But Jesus took him by the hand and lifted him up, and he [arose.]

Paraphrase 27. recovered.

28. And when he was come into the house, [his disciples asked him privately, note d Why could not we cast him out?]

Paraphrase 28. His disciples thinking verily that they were not able to cure this disease, asked in private, what the reason was.

29. And he said unto them, This kind can come forth by nothing, but by prayer, and fasting.]

Paraphrase 29. And he told them that to the curing of this disease they ought to have fasted and prayed, and their not using that means (which they ought to have used) was it that made them not able to doe it, and that was the culpable omission, which he reprehended in them, v. 19. See Mat. 17. 21.

30. And they departed thence and passed through Galilee, [and he would not that any man should know it.

31. For he taught his disciples and said unto them, The son of man is delivered into the hands of men, and they shall kill him, and after he is killed, that he shall rise the third day.]

Paraphrase 30, 31. And Christ now determined to be more pri­vate, seeing and telling his disciples how little good was now likely to be done by his farther miracles, it being cer­tain that the chief of the Jewes would instead of believing on him, put him to death, but as this should be, so within three days he should rise again, and that would be a proper means to convince some. See note on Mat. 8. b.

[Page 161] 32. But they understood not that saying, and were afraid to ask him.

33. And he came to Capernaum, and being in the house he asked them, What was it that ye disputed among your selves by the way?

34. But they held their peace: for [by the way they had disputed among them­selves, who was greatest [...] who should be the greatest.]

Paraphrase 34. they had, as they went along, fallen into a contenti­on which of them was to be preferred before, to take place of the rest.

35. And he sate down and called the twelve, and saith unto them, [If any man desire to be first, the same shall be last of all, and servant of all.]

Paraphrase 35. The precedence among my disciples, all that they are capable of, that of being governours of the Church, brings no advantage to him that hath it, but to be more the servant of other men, more work and business being the only advantage of that precedence, which shall befall you, and your succes­sors in the Church.

36. And he took a child, and set him in the midst of them, and when he had taken him in his arms he said unto them,

37. Whosoever shall receive one of such children in my name, receiveth me, and whosoever shall receive me, receiveth not me, but him that sent me.]

Paraphrase 36, 37. To which purpose he gave them a significative embleme in shewing them a little child, and having done so, taking him into his arms, and embracing him; By the former part intimating (what was before exprest v. 35.) that he that will expect to be capable of any office of dignity from him (to have that authority in the Church after, which he hath now from his Father) humility and meek­ness is the only way to it; By the second (his embracing the child) his great kindness to, and particular owning of such humble followers of his, They have commission from him, as he hath from his Father, and the receiving, or entertaining, and sub­mitting to them is interpretatively the entertaining, and obeying of Christ, and by consequence, of God the Father, whose com­mission Christ came with.

38. And John answered, saying, Master, we saw one casting out devills in thy name, and he [followeth not us,] and we forbad him, because he followeth not us.

Paraphrase 38. Goes not along in our company.

39. But Jesus said, [Forbid him not: for there is no man that shall do a miracle in my name, that can lightly speak evil of me.]

Paraphrase 39. This proposal of thine is like that of Joshua Numb. 11. 28. and is to be answered as that was by Moses, Let as many cast out devills in my name as will, or can, for though they accompany not with us, as then Eldad and Medad were not with the rest of the seventy, v. 27. yet assuredly the same Spirit worketh in them, and I shall not be dishonoured by such.

40. For he that it not against us, is on our part.]

Paraphrase 40. For he that goes out into the field, doth always take one part or other, and his not engaging against me, as is evident by his using, not blaspheming my name, is an argument infallible that he is on my side, beleives in my name, which he maks use of to such purposes.

41. For whosoever shall give you to drink a cup of water in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.]

Paraphrase 41. For 'tis not onely the great eminent performances, those which are in you my constant attendants and disciples, which is accepted by me, but every the least degree of sincere saith, and Christian performance, (proportionable but to the expressing the least kindnesse, giving a cup of water to a disciple of mine for being such) shall be accepted and rewarded by me.

42. And whosoever shall offend one of these little ones that beleive in me, it is better for him that a mil-stone were hanged about his neck, and he were cast into the sea.

Paraphrase 42. And on the other side he that shall oppose me in the least degree, discourage the meanest Christian, hinder his progresse in christianity, his condition is so sad, that as it were much better for him never to have been born, so being born it were a preferment to him to be annihilated again.

43. And if thy hand offend thee, cut it off, it is better for thee to enter into life maimed then having two hands to goe into hell, into the fire that never shall be quenched:

44. Where their worme dyeth not, and the fire is not quenched.

45. And if thy foot offend thee, cut it off, it is better for thee to enter halt into life, then having two feet to be cast into hell, into the fire that never shall be quenched:

46. Where their worme dyeth not, and the fire is not quenched.

47. And if thine eye offend thee, pluck it out, it is better for thee to enter into the kingdome of God with one eye, then having two eyes to be cast into hell fire.

48. Where their worme dyeth not, and the fire is not quenched.

Paraphrase 43, 44, 45, 46, 47, 48. It is a sad thing that Christians should, by any temptations or occasions whatsoever, be ali­en'd from Christ, yet such things are to be looked for, and therefore the great misery of it, and infelicity lyes upon them, that doe contribute any thing towards it (see Mat. 18. 7.) And therefore if any thing, that is most neer unto thee, most usefull, or necessary to thy secular concernments, be a means to alien thee from the service and confession of Christ, part with is most readily, and speedily, thou hadst better loose that, and (after what ever sufferings here) inherite heaven eternally, then (after what ever temporall enjoyments here) to be thrown into Hell, where the remorse for such folly, and the sharp torments attending it shall never be at an end.

49. For every one shall be note c salted with fire, and every sacrifice shall be salted with salt.]

Paraphrase 49. For every Apostate, or temporary Christian, every wicked man that by the temptations of the flesh fore-mentioned is taken off from the Christian course, shall (like a burnt offering) be consumed with fire, but every pious man will preserve himselfe pure from all evill affections, as the sacrifice is by salt from all putrefaction.

50 Salt is good, but if the salt have lost his saltnesse, wherewith will ye season it? [Have salt in your selves, and have peace one with another.]

Paraphrase 50. As the doctrine and grace of Christ is usefull to you in respect of your selves, to eat up corruptions in the soul, so let it have that other qualitie of salt, as it is a signe of union and of the perpetuity and firmness of that, and so let it ingage you in all amity and peaceablenesse with other men.

Annotations on Chap. IX.

a Note: [...] V. 3. Fuller on earth] 'Tis possible there may be a meaning in the phrase [...], which is not ordina­rily taken notice of, yet because it is but a conjecture, I have neither put it into the margent nor Paraphrase, but only left it to be mentioned here. The Fuller, whose work it is to cleanse, and dresse cloath, doth for these purposes use a kind of earth, which is therefore ordina­rily known by the name of fullers earth which hath a speciall cleansing whitening faculty in it, beyond all other things. This 'tis possible may be here look'd on, [Page 162] in the description of the whitenesse of the appearance of Christs garments, that 'twas so pure a degree of white, that no fuller by or with, earth could be able to whi­ten any thing so. And though the Preposition [...] doe not favour this interpretation, yet the promiscuous un­certain use of Prepositions among sacred writers is so observable, that it may take off much of that one ob­jection. For thus is [...] used Acts 3. 16. in the sense of [...] by faith, as by a means. And if it be so rendred here, it will bear this sense, No fuller by, or by means of, earth can so whiten any thing. So 1 Cor. 8. 10. [...] by thy knowledge. Other­wise it is used for with, Phil. 1. 3. [...], cum omni memoria vestri, saith R. Stephanus, with every remembrance of you. And that rendring will agree to this sense also. But the truth is, neither of these three examples come perfectly home to it, they being in the Dative, this in the Genitive case, and so I leave it as a conjecture, and only adde that in Theophra­stus's character of a niggardly person, [...] signi­fies much of this fullers earth. [...], he earnestly eutreats the Fullers that his garment may have a great deal of earth, that it may not be sullyed quickly.

b Note: [...] V. 18. Teareth him] [...] which fignifies to break or rend, Mat. 7. 6. and 9. 17. Mar. 2. 22. Lu. 5. 37. (and to break out, Gal. 4 27. that is to speak, [...], [...], saith Hesychius, and [...], [...]) signifies also to beat, or throw down, upon, or against the ground, and is byad uxor. 2. Tertullian according to that latitude of the word rendred evertere, to throw down, Mat. 7. 6. (though the context in that place seems not to own it, the treading under foot going be­fore, not following it) thus is [...] the river, being swelled into a torrent, beat upon the house, Lu. 6. 49. and upon it followes in the next words, [...] presently it fell. In stead of it S. Matthew in the parallel place Mat. 7. 25, 27. reads [...] and [...], fell upon. And so in the end of the verse in S. Luke [...], the fall of it was great. Thus doth Hesychius render the word [...], not only [...] to divide, or break in pieces, but [...] also, to throw down, (as here v. 22. 'tis express'd by [...]) and again [...], (perhaps it should be [...], for so [...] which is rendred [...], is also [...], Hos. 12. 14 (and so Lu. 5. 37.) and [...], 1 Sam. 30. 16. to poure on the ground) and [...]. Thus in this place the Sy­riack and the old Latine took it, and so the Hebrew [...], that is by the Septuagint rendred [...], is [...] also, Job 12. 14. Ezech. 26. 4, 12. and [...] and [...] to subvert and cast down, and so [...] Ezech. 29. 5. and 31. 12. and [...] to lay on the ground, or dash against the ground, Ezech. 31. 12. and [...] to throw on the ground Am. 5. 6. is [...] Isa. 33. 2, 3. and [...] Jer. 23. 33. and 39. And Mat. 17. 15. where this disease is described, as also here v. 22. 'tis said that he falls into the fire and into the water, as here [...], where ever it takes him, if by the fireside, it throwes him into the fire, if by the water, into that. To this the whole story of this mans disease perfectly agrees, being directly the falling sicknesse.

c Note: [...] V. 20. Tare him] What is the full notion of [...] may be seen by the ancient Grammarians. [...], [...], saith Phavorinus out of Hesychius. The word signifies such a stirre or tumult within one, as in a pot or cauldron is joyned with boyling or seething, and produceth a froth or foame at the top, and so is a clear description of an Epilepsie, which doth so boyle within, as to cause a foaming at the mouth both here and Lu. 9. 39. Some Manuscript copies read [...] for it, trou­bled, disquieted, put him in a commotion.

d V. 28. Why] on here must signifie [...]; wherefore; see note on Lu. 7. c. and so the Kings MS. reads it, [...], and the ancient Greek and Latine MS. and others in like manner.

e Note: [...] V. 47. Salted] The word [...] is made answe­rable to the Hebrew [...], and is Isa. 51. 6. set by Symmachus to signifie consumed, in like manner as the [...] the whole burnt offering is consumed, burnt all of it with fire; which is answerable to the [...], unquenchable fire going before, and so the meaning of this expression will be here, that that first sort of men, the Apostates, or wicked carnall Christians, the subject of the former verses (to which therefore the universal particle, [...] every one, is to be restrained, as in scrip­ture 'tis frequent to restrain it) shall be used as the burnt offerings are, they shall have fire in stead of salt, but the pious minded Christian, like the Minchah, shall have theSo Pliny Nat. Hist. l. 31. c. 7. of Salt, Maxi­me in sacris intelligitur ejus auctori­tas, quando nulla consici­antur fine mold salsa: and Plato, that i [...] is [...], a bo­dy gratefull to God. salt, the grace of God and Christian doctrine, and by Gods help make use of it to eate up all his cor­ruptions, and degrees of pu [...]refaction left in him, and also to be a principle of union and peaceable mindednesse in him, v. 50. as among other uses of salt it is said to be [...] unitive also, (see note f.) and is accordingly used in covenants and confederations, and thence Lev. 2. is the salt of the Covenant of God. But it is not unlikely, that in this place (and that of Isaiah) [...] may be put for [...] (or [...]) which signifies first to be caught, then to be consumed, so [...] 2 Pet. 2. 12. is preying upon, and joy­ned with [...] destroying or consuming. So Isa. 66. (whence the former words, their worm never dyeth and their fire, &c. v. 24. are taken) after the mention of Gods pleading by fire, v. 16. is added v. 17. [...], they shall be consumed together. The agreeablenesse of this interpretation both to the words, and to the Context, shewes how unnecessarily that conjecture was taken up byEp. 443. Jos. Scaliger, of the text being corrupted [...], for [...], taking [...] for [...] Lev. 2. when neither [...]ny one copy gives countenance to the emendatio [...] the Septu­agint or any other ancient author [...] used this word [...] for [...] And then it is strange to con­ceive, what should suggest those inordinate expressions, which there follow in that Epistle, especially this, Mea est vera hujus loci interpretatio, quem foedissima menda ab incunabulis usque ipsius Christianismi invasit. Sunt & alia passim in textum Evangelicum ab ultima ve­tustate vitia admissa, quae nemo praeter me indicaverit. Et hoc quod jam aperuimus praecipuum est ex omnibus. Qui aliquo sensu communi praeditus est, non poterit non laudare sententiam nostram. Nihil enim verius este potest.

f Note: [...] V. 50. Salt] That salt is [...], a symbol significative of friendship and peace, is ordinarily said; In reference to which is that of Aes­chines de ementit. Legat. [...], the salt of the city, meaning thereby the publike peace. and prosperity; and from hence saithIn Iliad. a. Eustathius [...], salt be­fore all other meaets was set before the guests. The onely difficulty is, from whence this custome sprang, or where­in this symbolical nature of salt consists, and that is an­swered by the same Eustathius, [...], for as salt being compacted of many drops of water, every one in it self fluid and un­steady, becomes one solid body; so they that from distant places conjoyne into a league of friendship, meet together both in place and friendly disposition.

CHAP. X.

1. AND he [rose from thence] and cometh into the coasts of Judaea by the farther side of Jordan. And the people resort unto him again, and as he was wont, he taught them again.

Paraphrase 1. departed from Galilee Mat. 19. 1.

2. And the Pharisees came to him and asked him, [Is it lawfull for a man to put away his wife? tempting him.]

Paraphrase 2. Is it lawfull for a man, upon a dislike of his wife, for other causes besides fornication, to put her away? This they asked out of an intention to ensnare him, knowing his doctrine in this matter, Mat. 5. 32. contradicted that liberty which they had by Moses.

3. And he answered and said unto them, What did Moses command you?

4. And they said, [Moses suffered to write a bill of divorcement, and to put her away.]

Paraphrase 4. Moses gave us liberty to do so, Deut. 24. 1.

5. And Jesus answered, and said unto them, [For the hardnesse of your hearts he wrote you this precept.]

Paraphrase 5. This law wherein that was permitted by Moses, was written to provide by that means against the inflexiblenesse, and imperswasiblenesse of the Jewes hearts, which, if this were for­bidden them, would be apt to commit some greater villany.

6. But from the beginning of the creation God made them male and female.

7. For this cause shall a man leave his father and mother, and cleave to his wife,

8. And they twain shall be one flesh: so then they are no more twain but one flesh.

9. What therefore God hath joyned together, let not man put asunder.]

Paraphrase 6, 7, 8, 9. But the prime law of the creation was quite otherwise, making the union between husband and wife a sacred thing, that must not be violated by any. See note on 2 Pet. 1. 6.

10. And in the house his disciples asked him again of the same matter.

11. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery [against her.]

Paraphrase 11. by living as an hus­band with her, whom he mar­ries, when he is the husband of another, and causeth his own wife, from whom he thus unreconcileably parteth, to commit adul­tery, Mat. 5. 32. that is, giveth her great occasion, and temptation, and danger to do so.

12. And if a woman shall note a [put away her husband and be married to another, she committeth adultery.]

Paraphrase 12. part with her husband, do her part in absolving the husband from his band to her, and make use of it, to marry her selfe again to another.

13. And they brought young children to him, that he should touch them, and his disciples rebuked those that brought them.

14. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not, for [of such is the king­dome of God.]

Paraphrase 14. they are of that temper of innocence and simplicity (and being impotent them­selves, resigne themselves up to be aided and sustained by others) that they are of all others the fittest emblemens of those, of whom the Christian Church is made up here, and heaven hereafter.

15. Verily I say unto you, Whosoever shall not receive the kingdome of God as a little child, he shall not enter therein.

Paraphrase 15. And he that shall not come to Christianity as a lit­tle [...] that very humility, and self-denyall and resignation, and sole dependence on Christ, as is observable in one of this [...] never be received or entertained by Christ.

16. And he took them up in his armes, put his hands upon them, and blessed them.

17. And when he was gone forth into the way,or, behold a certain rich man; so the Kings MS. reads; [...] there came [one] running and kneeled to him, and asked him, Good master, what shall I doe, that I may inherit everlasting life?

Paraphrase 17. a young man Mat. 19. 20. a Ruler Lu. 18. 18.

18. And Jesus said unto him, [Why callest thou me good? There is none, [...] no man good but one, that is God.]

Paraphrase 18. The attribute of good belongs truly to none but God, Is that thy meaning to acknowledge me such when thou callest me by that title?

19. Thou knowest [the commandements, Doe not commit adultery, Doe not kill, Doe not steal, Doe not bear false witnesse, note b deprive Defraud not, Honour thy fa­ther and mother.]

Paraphrase 19. The sixe commande­ments of the second table of the decalogue, Honour thy father and thy mother, Thou shalt not commit adultery &c. and in stead of the tenth, Thou shalt rest contented with thy own, and not seek to encrease thy own condition by the diminution of other mens.

20. And he answered and said unto him, Master, [all these have I observed from my youth.]

Paraphrase 20. thus farre I have gone already, and have all my time constantly been an observer of all these commands.

21. Then Jesus beholding him, [loved him, and said unto him, One thing thou lackest, Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven, and come, take up the crosse and follow me.]

Paraphrase 21. approved these graci­ous beginnings in him, and accordingly spake friendly and kindly to him, to allure and advance him to that degree of contempt of worldly possessions and riches (which otherwise would depresse his soul, and make him uncapable of true discipleship, as the thrones in the parable of the sower) that might give him the true advantages of wealth, ability of relieving and supporting others, and by a readinesse to suffer the utmost in that profes­sion, qualifie him for a capacity. of discipleship first, and then of eternall treasure.

22. And he was sad at that saying, and went away grieved: for he had great possessions.

23. And Jesus looked about, and saith unto his disciples, How note c hardly shall they that have riches [enter into the kingdome of God?]

Paraphrase 23. undertake the doctrine of Christ here, or be made partakers of his glory in the kingdome of heaven hereafter?

24. And the disciples were astonished at his words: but Jesus answereth again, and saith unto them, Children. How hard is it for them [thathave pla­ced their confidence [...] trust in riches] to enter into the kingdome of God?

Paraphrase 24. that look upon wealth with the eye of the world, as that which can help them to all they want?

[Page 164] 25. It is easier for a camel to goe through the eye of a needle, then for [a rich man] to enter into the kingdome of God.

Paraphrase 25. For such a rich man continuing in that worldly-mindednesse.

26. And they were astonished out of measure, saying among themselves, Who then can [be saved?]

Paraphrase 26. See Mat. 19. 25.

27. And Jesus looking upon them, saith, With men it is impossible, but not with God, for with God all things are possible.

Paraphrase 27. See Mat. 19. 26.

28. Then Peter began to say unto him, behold we have left all and followed thee.

29. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake, and the Gospels,

Paraphrase 29. See Mat. 19. 29.

30. But he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and [mothers,] and children, and lands with persecutions, and in the world to come eternall life.

Paraphrase 30. See note on 2 Pet. 3. c.

31. But note d many that are first shall be last, and the last, first.]

Paraphrase 31. But for you who talk so much of your sufferings, know this, that of those that come in latest to discipleship or Apostleship, (as Paul) some shall in diligence and bringing in proselytes to Christ, 1 Cor. 15. 10. very much outstrip those who came in first (that is, Peter who here speaks, and the other disciples of Christ's first election.)

32. And they were in the way going up to Jerusalem, and Jesus went before them, and they were amazed, and as they followed, they were afraid, and he took again the twelve, and began to tell them what things should happen unto him,]

Paraphrase 32. And as Christ before, and his disciples after him were going up to Jerusalem, they began to consider the dan­ger of this voyage, the Sanhe­drim resolving to kill him, Joh. 11. 53. and sending writs to apprehend him, v. 57. and they were horribly afraid, whereupon he took the twelve into a nearer conference, Mat. 20. 7. and began to tell them distinctly, what usage he should now meet with at Jerusalem.

33. Saying, Behold we goe up to Jerusalem, and the son of man shall be de­livered up to the chief priests, and unto the Scribes, and they shall condemn him to death, and [shall deliver him to the Gentiles.]

Paraphrase 33. because they have not themselves in the Sanhedrim power to put anyman to death, they shall deliver him up to the Romans to doe it.

34. And [they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him,] and the third day he shall rise again.

Paraphrase 34. he shall be reproach­fully dealt with and scourged, and spit on, and put to death,

35. And James and John the sons of Zebedee come unto him, saying, Master, we would that thou shouldest doe for us whatsoever we shall desire.]

Paraphrase 35. And the mother of James and John in behalf of her children came (Mat. 20. 20.) to him with a petition. See note on Lu. 7. a.

36. And he said unto them, What would ye that I should doe for you?

37. They said unto him, Grant unto us that we may sit on thy right hand, and the other on thy left hand in thy glory.

38. But Jesus said unto them, [Ye know not what ye ask: Can ye drink of the cup that I drink of, and be baptized with the baptisme that I am baptized with?]

Paraphrase 38. The preferment which ye ask for, is not such as you take it for, but only a condi­tion of suffering, which perhaps you will not be much in love with, or able to support.

39. And they said unto him, We can. And Jesus said unto them, Ye shall in­deed drink of the cup that I drink of,* It is not mine to give, save to those for whom it hath been prepared. [...], [...] and with the baptisme that I am baptized withall, shall ye be baptized:

40. But to sit on my right hand, and on my left hand, is not mine to give, but it shall be given to them for whom it is prepared.]

Paraphrase 40. But to be advanced be­fore all others is a thing of that nature, that I shall not dispose of it, according to favour partially, to gratifie you, or satisfie your importunity, but according to those rules, and conditions, and qualifications which my Father hath set down.

41. And when the ten heard it, they beganto have indignation about James [...] to be much displeased with James and John.

42. But Jesus called them to him, and saith unto them, Ye know that [they whichsee [...] are accounted to rule over the Gentiles, exercise Lordship] over them, and their great ones exercise authority upon them.

Paraphrase 42. they that among the Gentiles doe exercise rule over them, receive advantages from their subjects, are served, and maintained in all their grandeur and splendor by them, See Mat. 20. 25. and 1 Pet. 5. note a.

43. But so shall it not be among you, but whosoever will be great among you, shall be your minister.]

Paraphrase 43. But in the authority which I shall conferre on you, and your successors, it shall be quite otherwise, ye shall attend and wait upon them whose Rulers you are.

44. And whosoever will be the chiefest, shall be servant of all.

Paraphrase 44. And the higher ye are advanced in Ecclesiastick dignity, the greater burthen of office and duty shall lye upon you, to attend the wants of all your infe­riors, and to supply them.

45. For even the son of man came not to be ministred unto, but to minister, and to give his life a ransome for many.]

Paraphrase 45. See Mat. 20. 2 [...].

46. And they came to Jericho, and as he went out of Jericho with his disciples, and a great number of people, [blind Bartimaeus the son of Timaeus] sat by the highway side begging:

Paraphrase 46. There were two blind men, Mat. 20. 30. of which one was call'd Bartimaeus, that is, the son of Timaeus, which

47. And when he beard that it was Jesus of Nazareth, he began to cry out and say, Jesus thou son of David, have mercy on me.

Paraphrase 47. And when they were told that it was Jesus that pas­sed by, Bartimaeus (and the other in like manner, Mat. 20.) cryed out and said,

48. And many charged him that he should hold his peace, but he cryed the more a great deal, Thou son of David, have mercy on me.

[Page 165] 49. And Jesus stood still, and commanded him to be called: and they called the blind man, saying unto him, Be of good comfort, rise, he calleth thee.

50. And he casting away [his garment,] rose and came to Jesus.

Paraphrase 50. his upper garment, See note on Mat. 5. 1.

51. And Jesus answered and said unto him, What wilt thou that I should doe unto thee? The blind man said unto him, Lord, that I might receive my sight.

52. And Jesus said unto [him,] Go thy way, thy faith hath made thee whole: and immediately he received his sight, and followed Jesus in the way.

Paraphrase 52. Bartimaeus (and the other also, both together)

Annotations on Chap. X.

a Note: [...] V. 12. Put away her husband] That which is here said convertibly of Divorces, the wife putting away the husband, as the husband the wife, must not so be under­stood, that the wife hath (or ever had) in any case power to put away the husband, though not to marry again, as, in case of fornication, the husband may put away the wife; For there is that difference between the Hus­band and the Wife, that renders one lawfull, and not the other, viz. the dominion of the Husband over the Wife, which the Wife, whose part is obedience, Gen. 3. 16. 1 Pet. 3. 6. hath not back again over the Husband; and accordingly in the Law, though there be a liberty given to the man of putting away the wife, in more ca­ses then Christ allowes of, yet there is none given the Wife to put away the Husband in any case; and Christ, that restrained that liberty of the man to the one case of Fornication, cannot be thought (and no where ap­pears) to have enlarged, or extended that liberty to the Wife. As for the some kind of semblance of it here in this text, it will cease to be so, by observing either of these two things, First, that the only thing here in hand in these two verses, is to set down the unlawfull, and adulterous divorces, viz. those that are attended with marrying some other, for such are all they equally, whether committed by the man, or woman, and so there is no occasion here to state that other question of law­full divorces, which had been made by the Pharisees v. 2. and answered Negatively v. 3. &c. And conse­quently all that is here said, is that the Wife, however separated from the Husband, may not marry again, not that she may in any case lawfully separate. Many things of this nature there are in the Scripture which are spoken only to prepare for somewhat else, and have themselves no farther impor [...]ce, all the weight of the speech lying on that other part to which they prepare. See Note on Mat. 9. d. Secondly, The nature of the word, that is here, and in other places of the New Testament, used for divorcing, falls out to be a word, which signifies not putting away, as that notes any act of authority, but [...] absolving, loosing, releasing from a debt, or a band, and so it may truly be [...] that it is only releasing, ab­solving, not putting away, the husband, that is, doing what is in her power to doe, but not pretending to more; The Grecians were wont to speak more accurately, calling it on the mans part [...], to send, or cast out the wife, but on the wives part, [...], to leave, or forsake the Husband, which though practised among the heathen sometimes, yet being but an act of deser­tion, it pretends not to any authority over him that is forsaken.

b Note: [...] V. 19. Defraud not] That our Saviour reckons up here the six last precepts of the Decalogue, contai­ning our duty toward our brethren, that is, toward other men, under the Law, is presently clear to him that considers the words, either here, or Mat. 19. 17. From thence it is clear again, that [...], is S. Marks rendring of the tenth commandement. And it is obser­vable how many waies this commandement is rendred in the Bible, in Exod 20. and Deut. 5. the Septuagint expresse it by [...], thou shalt not covet, S. Paul Rom. 7 7. hath the same, but S. Mark here [...] thou shalt not defraud, and S. Matthew, ch. 19. [...], &c. Thou shalt love thy neighbour as thy self, From which 'tis farther observable what is the meaning of that commandement, That undoubtedly, which will be the joynt united importance of these three phrases, & not that which might be thought sufficient to expresse the meaning of some one of them, that is, so to rest satisfied every man with his own lot, which God hath afforded him, and so to desire the good of others as well as of himself, as not to desire, or endevour to gain any thing to himself by the losse or diminution of any other, to think the neighbour as fit to enjoy any thing that be­longs to him, as himself to enjoy his own, and so joyne together these two precepts of the Heathens, the ‘Quod sis esse velis, nihilque malis,’ in Martial, the perfect complacency with our present condition, and the— [...] [...],’ in Menander, the not coveting so much as a needle or pin of anothers.

c [...] &c. V. 23. Hardly] The thorny ground appears by the parable of the sower to be very contrary tothe good, fruitfull, the embleme of the honest heart, wherein Chri­stianity was to be planted; By that was meant the mind choak'd with riches and the cares of this world, which betray and eat out many good hopefull seeds of grace, which would otherwise lift up the soul to the pursuit of the one necessary. And this is the interpretation of the [...], great difficulty of the rich mans being a disciple of Christ, and attaining to his king­dome. This Julian, in his Epistle to Ecebolius, speaks of scoffingly, and saith that he took away from the Christians all that they had, [...], that they may not be deprived of that heavenly kingdome which they hope for.

d Note: [...] V. 31. Many] They who were call'd and chosen first to be disciples, who consequenly ought to have ex­press'd more zeal, more fidelity, and taken more pains in the Apostolicall office, are here call'd the first, in re­spect of their [...] being first called into the vineyard, and such was Peter and John, and the rest of his present disciples. The last are those which were call'd later, as S. Paul, who saith truly of himself, that as he was born out of due time, suddainly (not regu­larly, as the disciples in Christs life-time had been, dis­ciples a long space, before they had their commission of Apostleship) so he was in labours more abundant, &c. 1 Cor. 15. 10. and 2 Cor. 11. 23. And they that have written the Itineraries of the Apostles have ob­served the truth of it, S. Paul having travail'd much farther then either S. Peter or S. John, as they have describ'd the circuit.

CHAP. XI.

1 AND when they came nigh to Jerusalem, unto Bethphage and Bethany at the mount of olives, he sendeth forth two of his disciples,

Paraphrase 1. Mat. 21. 1.

2. And saith unto them, Go your way into the village over against you, and as soon as ye be entred into it, ye shall find a [colt] tyed, whereon never man sate, loose him and bring him.

Paraphrase 2. foal of an Asse

3. And if any man say unto you, Why do you this? say ye that the Lord hath need of him, and straightway he will send him hither.

4. And they went their way, and found the colt tyed by the dore without, in a place where two ways met, and they loose him.

5. And certain of them that stood there said unto them, What do ye loosing the colt?

6. And they said unto them, even as Jesus had commanded, and they let them goe.

7. And they brought [the colt] to Jesus, and cast their garments on him, and he sate upon him.

Paraphrase 7. See Note on cap. 5. a.

8. And many spread their garments in the ways, and others cut down branches of trees, and strewed them in the way.

9. And they that went before and they that followed cryed, saying, Hosanna, Blessed in the name of the Lord be he that cometh. blessed is [he that cometh] in the name of the Lord.

Paraphrase 9. the Messias whose co­ming is prohecyed of, and so long expected. See Note on Mat. 11. a. and Mat. 21. 9.

10. Blessed in the name of the Lord be the coming, or, future kingdome of David our father, [...] Blessed be [the kingdome of our father David that cometh in the name of the Lord, Hosanna in the highest.]

Paraphrase 10. that kingdome of Da­vid our father (or of Christ typified by him) which hath been prophecyed of, and expected as future, and is now ready to begin, we acknowledge thee O Lord, in the highest heavens. See Note on Mat. 21. a.

11. And Jesus entred into Jerusalem and into the Temple, and [when he had looked round about upon all things, and now the even tide was come, he went out unto Bethany with the twelve.]

Paraphrase 11. having cured the lame &c. Mat. 21. 14. &c. at even he retired to Bethany to lodge there with his disciples.

12. And on the morrowas they went out [...] when they were come from Bethany, he was hungry:

13. And seeing a figtree afarre off having leaves, he came,if forsooth [...] if haply he might find any thing thereon, and when he came to it he found nothing but leaves, for it was not a season of figges. the time of figs was note a not yet.

14. And Jesus answered and said unto it, No man eat frult of thee hereafter for ever.] And his disciples heard it.

Paraphrase 13, 14. And being so, he espied afar off a figtree full of leaves, and went to see if there were any fruit on it, and when he came he found no one fig nor any thing, but leaves on it, the year being, it seems, unseasonable for that fruit, and therefore being willing to shew a miracle on a fruitlesse tree, (which had nothing but leaves to be destroyed by his curse) he said unto it, This tree shall never bear more fruit, but shall wither and dry up presently. Which sentence of Christ if it be applyed as an embleme to men that bear no fruit, it will then signifie that they which professe piety (which is answerable to bearing of leaves) must never be found without fruit, If they be, Christ will visit them, and subtraction of grace and destruction will be their portion, the one following upon the other, as the instant withering here upon the word of Christ. But the most pregnant meaning of it is, that the Jews which were just like that leafy tree, without any kind of degree of fruit on it as this time, when Christ came from heaven to call for it, should suddainly be destroyed.

15. And they come to Jerusalem, and Jesus went into the temple, and began to cast out them that sold and bought [in the temple, and overthrew the tables] of the money-changers, and the seats of them that sold doves,

Paraphrase 15. in the court of the Gentiles, which the Jews were more willing to profane (see Note b.) and overturned the tables, &c▪ See Note on Mat. 21. b.

16. And would not suffer that any man should carry anycōmodity, [...], see note on Mat. 21. b. vessel through the temple.

17. And he taught saying unto them, Is it not written, My house [shall be calledthe house of prayer to all nations [...] note b of all nations, The house of prayer? but ye have made it a den of thieves.]

Paraphrase 17. shall be an holy place, set apart for all the people of the world to worship me in, but you have tranformed it into a receptacle for cheats to reside in, See Note on Mat. 21. c.

18. And the Scribes and chief priests heard it, and sought how they might destroy him, [for theyor, feared, because; for the Kings MS. leaves out [...] feared him, because all the people was astonished at his doctrine.]

Paraphrase 18. for resolving nto to be instructed or reformed by him, not to receive the refor­mation brought from heaven, they were yet afraid that something would come of it, derogatory to their authority, for the whole multitude of men that heard him, look'd on him with admiration.

19. And when even was come, he went out of the city.

20. And in the morning as they [passed by] they saw the fig tree dryed up from the roots.

Paraphrase 20. went again from Be­thany to Jerusalem Mat. 21. 20.

21. And Peter calling to remembrance, saith unto him, Master, behold, the fig tree, which thou cursedst, is withered away.

22. And Jesus answering, saith [unto them, Have faith in God.]

Paraphrase 22. to the disciples, Be­leive in God.

23. For verily I say unto you, that whosoever shall say unto this mountain, Be removed, and be thou cast into the sea, and shall not doubt in his heart, but shall beleive that those things which he saith shall come to passe, he shall have whatsoever he saith.]

Paraphrase 23. For I have given that power to you, that if any of you in the fear of God, with full confidence of faith, with­out all mixture of doubting, shall set upon any the greatest difficulty, though as great as the removing of a mountain, and assured­ly beleive that, through the strength and power of God in Christ, it shall be done, [...] shall doe whatsoever he will.

[Page 167] 24. Therefore I say unto you, What things soever ye desire, when ye pray; be­leive that ye receive them, and ye shall have them.]

Paraphrase 24. This is to be under­taken by you, not upon confi­dence of your own strength, but by humble prayer to God, and whatsoever you shall thus pray for, beleiving that I will according to my promise grant it to you, that ye shall be sure to receive from me.

25. And when ye stand praying, forgive if ye have ought against any, that your father also which is in heaven may forgive you your trespasses.]

Paraphrase 25. But for the obtaining this certain return to your prayers, the other conditions which have formerly been required (see Mat. 6. 14.) to make mens prayers effectual, must be obser­ved by you, Namely, that whensoever you pray for any thing to be granted you by God, you put all malice from you, and be filled with all charity even to your enemies, that God may in like manner deale with you.

26. But if you doe not forgive, neither will your father which is in heaven for­give your trespasses.

Paraphrase 26. And if you doe not so, there is no expectation that any prayer of yours, whether for pardon of sin, or any thing else, shall be heard and granted by God.

27. And they come again to Jerusalem, and as he was walking in the temple, there come to him [the chief Priests, and the Scribes, and the Elders,]

Paraphrase 27. the Sanhedrim of the Jews, to whom prophets were wont to approve their mission,

28. And say unto him, By what authority doest thou these things? and who gave thee this authority to doe these things?

29. And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I doe these things.

30. The baptisme of John, Was it from heaven, or of men?] Answer me.

Paraphrase 30. Was John that recei­ved proselytes by Baptisme, sent with commission from God, or no?

31. And they reasoned with themselves saying, If we shall say, From heaven, he will say, Why then did ye not beleive him?

32. But if we shall say, Of men, they feared the people: for all men counted John, that he was [a prophet indeed.]

Paraphrase 32. a prophet sent with commission from God.

33. And they answered and said unto Jesus, We cannot tell. And Jesus answering, saith unto them, Neither doe I tell you by what authority I doe these things.

Annotations on Chap. XI.

a Note: [...] V. 13. Not yet] That the words are thus literally to be rendred [...], for it was not a time, or season of figs, there is no doubt; what the meaning of the word time, or season here is, will be the only diffi­culty. If the time, or season of the year, wherein figs are ripe, so that it be here said it was not that time of ripe figs, then many inconveniencies will follow, As first that will not be (as this passage is designed) a rea­sonable account, why there was nothing but leaves on the tree, for green figs there might be, and so somewhat beside leaves though the time of ripe figs were not come, 2ly, It is not to be imagined that Christ being hungry, v. 12. and thereupon going out of his way to a fig tree, [...] in all account to find some food there, should do so at a time, when he knew fruit was not ripe, green figs, before they are ripe, being as unfit for food as could be imagined. 3. If we con­sider the time which is there specified, we shall have reason to doubt, whether thus interpreting [...], there were indeed any truth in the speech, being great proba­bility, that at this time of the year figs in Judaea were wont to be ripe. For it was immediately before the Passover, (presently after the Hosannaes) both here, and in Matthew. And that is about the time of put­ting the sickle into the corn, Deut. 16. 9. and their offering their first fruits, (seven weeks before Pente­cost, Lev. 23. 16.) by which it is evident that fruits were then ripe in that countrey. This may be far­ther confirmed by a passage in Aristophanes in [...],

[...]
[...].
[...], [...].

At the time that the Cuckow sounds out his note (that we know is at the beginning of our spring) then all the Phoenicians (that is, the inhabitants of Canaan, Mat. 16. Note f.) reap'd their wheat and their barly in their fields, and that was the meaning of the Pro­verb, [...], that is, saith the Scholiast, [...], when the Cuckow cryes, we reap, by we noting the [...], that is, the circumcised, as appears by that Scholiast in these words, [...], among the Aegyptians there were many circumcised (so Herodotus in Euterpe saith of them.) And then that the fruits of trees were gathered also at the same time with the corn, appears among ma­ny other evidences, by the express words of Philo, Leg. ad Caium p. 795. E. where Petronius in his letter to Caius, about the setting up the image of Jupiter in the Temple, tells him his fear, that the provoked Jews would set on fire all the fruits of the ground; [...], for the fruit was now ripe (where by the way, [...], not [...], is the proper word for the time of fruits being ripe) and therefore care must now be taken for the [...], the taking in of the fruits, [...], not onely the corne of the field, but the fruit of the trees, from which circumstance it is, that Baronius duely concludes that this of the designed dedication of that image, was at the Passover, and so a punishment that might mind the Jews of their sin of crucifying Christ at that time of the year. As for that objection which is apt to deceive many, and so imposed upon S. Chrysostome, because this time of Easter is not the time of harvest in other places, whereupon that Father Tom. 4. p. 629. l. 20. speaking of Pentecost, saith, it was the time [...], when the sickle was to be put into the harvest and the fruits to be gathered in, 'tis easily answered, that the difference of the Climate betwixt Judaea and Greece, and much more betwixt Ju­daea and us; being so great, and the forwardnesse of fruit depending so immediately on that, there can be no strangenesse in it; For these and other reasons it seems improbable that this should be the meaning of the words. Another notion, I conceive, there is of the [...] time, or season, which will be subject to none of these, nor any other inconveniences. For the word li­terally signifying a seasonable time, and time being of a great latitude, belonging to any part of time, an age, a year, and not only a part of a year, though the first of an age cannot, yet the second of a year may be apply­able to this place, and then the meaning will be, that that was not a season of figs, that is, a good fig year, a year that brought forth any store of figs in that coun­try. And in this interpretation of the phrase, the whole passage will be very perspicuous; Christ was hungry v. 12. and seeing a fig tree afarre off, having [Page 168] leaves, that is, looking very promisingly, he went out of his way to it, if so be he might find any thing, that is, any one, or more figs upon it, And when he came to it, he found nothing but leaves, not one fig of any kind, ripe or other, of which this reason is rendred, [...] [...], for it was not a kindly seasonable year of figs. Whereupon Christ immediately curseth the tree, for having such promising verdure of leaves, but no kind of fruit on it, and so symbolically foretells the fate of that people of the Jewes, who were at this time very barren of goood works, 'twas a very ill season of fruit with them, (and when Christ comes shortly after to vi­sit, shall he find faith on the earth? any fruit of the Christian faith in that land of Judaea?) though they made very promising faire professions. Having said thus much, it will not be necessary to take notice of the emendation, which the learned Dan. Heinsius hath here proposed, converting it, from [...] for it was not a season of figs, into [...], for where he was, (that is, in that place) the season of figs, that is, it was the season of ripe figs. The exceptions which offer themselves against this conje­cture are many. 1. The great change that is made by this means even from a Negative to an Affirmative, from one member of a contradiction to another, which if it were allowed upon no greater grounds, then of a conjecture, the consequence would be very dangerous, 2. In case this conjecture were admitted, the words so read would be of a style discernibly different from all the rest of the book; For of either of those formes of speaking [...], where he was, for in that region, or place, in opposition to other remote climates, or of [...], season of figs so concisely, for it was the season of figs, 'twould be hard to find any example in the New Testament: And then, though to reduce a perplex'd intricate, unusuall form of speaking, to a perspicuous or­dinary phrase, it might be reasonable to propose a conje­cture, yet to force it by this means from an usual to a strange form, (for which there is no example) will not be very reasonable. Lastly, there is no need, or use of any change, as already appears; but on the contrary, if the change were admitted, the verse would be lesse in­telligible then now it is, For the words are a reason, as the particle [...] for assures us: Now that which is next before, and to which this is affix'd as a reason, being this, that coming to the fig tree he found nothing but leaves, the words in that new reading, for where he was, it was the season of figs, cannot be thought a reason of that (the season for fruit cannot be the reason that there was no fruit,) but would be of the contrary, whereas the words in the old reading are a clear reason of it, there were no figs, but only leaves to be found, for it was not a season of figs. The only thing possible to be replyed, is, that the words so altered shall be a reason of Christs going to the tree to see if there were any fruit on it, and not of his finding no fruit, Which if it be said, then I answer, that this is most unreasonable, when the words, as they lie, are regularly a reason of what went next be­fore, to change them, upon conjecture or phantasie, into the direct contrary, and then affix them as a reason of what is farther off, and with which they doe not con­nect, but might with as much reason be farther severed and connected with any other (yet remoter) pas­sage, to which a fresh conjecture should accommodate them.

b V. 17. All nations] There were three atria, or courts, or iles in the Temple, the first, the court of the Priests, the second of the other Jewes, together with the perfect complete Proselytes, they that were circumcised and undertook the whole Law, and differed nothing from Jews, but that they were born of Gentile parents, the Proselytes of justice, or of the Covenant, (see Note on Mat. 23. d. and c. 3. a.) and the third was the court of the Gentiles, that is, of those Gentiles, which were re­ceived as Proselytes of the gates, the Gentile worship­pers, or pious heathens, that had undertaken the seven precepts of the sons of Noah (renounced Idolatry, &c.) though not the whole Jewish law; This court of the Gentiles was indeed discriminated by a sept or little low wall from the court of the Jews, and was therefore by them thought lesse holy then their court, and be­cause the Jews did not worship in it, they therefore con­ceiv'd that it might be lawfully put to common or pro­fane uses and so 'twas here used by the Jews, [...], But Christ saith, it was a house of prayer to the Gentiles, and there­fore had a promise of Gods peculiar presence there, and consequently a relative sanctity, and was not to be thus used to common profane uses.

CHAP. XII.

1. AND he began to speak unto them by parables, A certaine man] plan­ted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a farre countrey.

Paraphrase 1. And Christ spake ma­ny parables unto them, all pertinent to the rebuking of them for their unbeleif, as first that mention'd Mat. 21. 28. and then secondly this here Mat. 21. 33. of a man that

2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard:

3. And they caught him, and beat him, and sent him away empty.

4. And again he sent unto them another servant, and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.

5. And again he sent another, and him they killed, and many others, beating some, and killing some.

6. Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, They will reverence my son.

7. But those husbandmen said among themselves, This is the heire, come, let us kill him, and the inheritance shall be ours:

8. And they took him and killed him, and cast him out of the vineyard.

9. What shall therefore the Lord of the vineyard doe? He will come and de­stroy the husbandmen, and will give the vineyard unto others.

10. And have ye not read this scripture, The stone which the builders rejected, is become the head of the corner?

Paraphrase 10. Psal. 118. 22. Isa. 28. 16. Mat. 21. 42. Acts 4. 11. Rom. 9. 33. 1 Pet. 2. 7.

11. This was the Lords doing, and it is marvellous in our eyes.

12. And they sought to lay hold on him, but feared the people: for they knew that he had spoken this parable against them, and they left him and went their way.]

Paraphrase 12. And they were willing to find some justifyable occa­sion to apprehend him, being somewhat restrained by fear of the people, and yet being much incensed against him (for they knew that he had designed these parables particularly to pourtray them) but in fine they let him alone at present and departed.

[Page 167] 13. And they send unto him certaine of the Pharisees, and of the Herodians, to catch him in his words.]

Paraphrase 13. Soon after, being wil­ing to get some accusation a­gainst him, they sent some of the Pharisees and some of the Herodians together to him, the Pharisees that thought not Caesar to have right over Judaea, but look'd on him as an usurper; and the Herodians (see Note on Mat. 22. b.) which asserted his right, that between them they might bring him to say somewhat either against the liberty of the people of God, asserted by the Pharisees, or against the power of the Roman Emperour, asserted by the others; perhaps also suspecting by his frequent being in Galilee (and his Apostles most of them being born there) that he was of the sect and doctrine of the Galileans, that no acknow­ledgement or tribute was to be paid to the Emperour.

14, And when they were come, they say unto him, Master, we know [that thou art right, and carest for no man, for thou regardest not the person of men, but teachest the way of God in truth,] Is it lawful to give note a tribute to Caesar, or not?

Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it, and not suffer the fear of Caesar to restrain thee from telling us the will of God.

15. Shall we give, or shall we not give? But he knowing [their hypocrisie] said unto them, Why tempt ye me? Bring me a penny that I may see it.

Paraphrase 15. the treacherousnesse of their designe under those fair words,

16. And they brought it. And he said unto them, Whose is this image and super­scription? And they said unto him, Caesars.

Paraphrase 16. See Note on Mat. 22. c.

17. And Jesus answering, said unto them, Render to Caesar the things that are Cae­sars, and to God the things that are Gods. And they marvelled at him.

18. Then come unto him the Sadducees, which say there is [no resurrection,] and asked him, saying,

Paraphrase 18. Mat. 22, 23. no fu­ture state after this life,

19. Master, Moses wrote unto us, If a mans brother die, and leave his wife be­hind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.

20. Now there were seven brethren, and the first took a wife, and dying, left no seed;

21. And the second took her, and dyed, and left no seed; and the third likewise;

22. And the seven had her, and left no seed, last of all the woman dyed also:

23. In the resurrection therefore, when they shall rise, whose wife shall she be of them, for the seven had her to wife?

24. And Jesus answering, said unto them, Doe ye not therefore erre, because ye know not [the Scriptures, neither the power of God?]

Paraphrase 24. The doctrine of the scriptures concerning the re­surrection, and the power of God in bringing it to passe?

25. For when they shall rise from the dead, they neither marry, nor are given in marriage, but are as the Angels of God which are in heaven.

26. And as touching the dead that they rise, have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

Paraphrase 26. See Note on Mat. 22. d.

27. He is not the God of the dead, but the God of the living.] Ye therefore doe greatly erre.

Paraphrase 27. Those therefore were then alive, when God said this of them, which was long after their death.

28. And one of the Scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commande­ment of all?

29. And Jesus answered him, The first of all the commandements is, Heat O Is­rael, the Lord our God is one Lord.

30. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy [mind] and with all thy strength, this is the first commande­ment.

Paraphrase 30. Understanding v. 33.

31. And the second is like, namely this, Thou shalt love thy neighbour as thy self: there is none other commandement greater then these.

32. And the Scribe said unto him, Well, Master thou hast said the truth, for there is one God, and there is none other but he.

33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more then all whole burnt-offerings and sacrifices.]

Paraphrase 33. And the real substan­tial performance of all duties both towards God and Man, is to be preferred before all those ritual performances that Religion is generally placed in.

34. And when Jesus saw that he had answered discreetly, he said unto him [Thou art not farre from the kingdome of God.] And no man after that durst ask him any question.

Paraphrase 34. This account of thine argues that thou art not farre from being a Christian, the doctrine of the Gospel containing little more in it beyond this.

35. And Jesus answered and said, while he taught in the Temple, [How say the Scribes that Christ is the son of David?

Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture.

36. For David himself said by the holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

37. David therefore himself calleth him Lord, whence is he then his son? And the common people heard him gladly.

38. And he said unto them in his doctrine, beware of the Scribes which love to go in long cloathing, and love salutations in the market places,

39. And the chief seates in the Synagogues, and the uppermost roomes at feasts:

40. Which devoure widows houses, and for a pretense make long prayers, these shall receive greater damnation.

Paraphrase 40. Ma. 23. 14.

41. And Jesus sat [over against the treasury,] and beheld how the people cast money into the treasury, and many that were rich cast in much.

Paraphrase 41, in the Temple over against the chest, into which the free-will offerings were cast for pious and charitable uses, Lu. 21. 1.

[Page 168] 42. And there came a certain poor widow, and she threw in two mites, which make a farthing.

43. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in then all they which have cast into the treasury.

44. For they all did cast in of their abundance, but she [out of her penury [...] of her note b want did] cast in all that she had, even all her living.

Paraphrase 44. having scarce enough for her self, yet out of that ve­ry little hath been liberal, and

Annotations on Chap. XII.

a Note: [...] V. 14. Tribute] Judas of Galilee (called indiffe­rently Gaulonita and Galilaeus) was saith Josephus, head of a fourth sect among the Jews, (see Antiq. l. 18. c. 2.) and having Saddok a Pharisee joyned to him, he sollicited the people to defection, telling them that God was to be their only Master and Prince, and no mortall to be acknowledged such; that the requiring a taxe from them, if it were payd by them, was a manifest profes­sion of servitude, and that 'twas their duty to vindicate their liberty, by which means he raised a great sedition among the Jews, and was the cause under pretence of defending the publick liberty, of innumerable mischiefes to the nation. Of this sect 'tis possible they suspected Christ might be a favourer, and the rather for his being counted a Galilean, and that therefore they now come and aske him this question. And though he answer most punctually in favour of the Roman Emperour, and so much more for the paying then for the refusing to pay tribute, yet because there was so much caution in his speech as that the Pharisees were not able to take any advantage against him, It is therefore improved into an accusation against him, that he forbad to give tribute to Caesar, Lu. 23. 20. see Note on Mat. 22. b. That which is in the Printed copies [...], taxe, or tri­bute, is in the old Greek and Latine MS. which Th. Beza sent to the University of Cambridge [...] head money.

b Note: [...] V. 44. Want] To discern the meaning of [...] or [...] among the Scripture writers, it will not be amisse to look on it a little in the Old Testament, Ezr. 6. 9. where [...] (whereby [...] is ren­dred) signifies that which they have need of, for the word [...] signifies oportuit, necesse habuit, indiguit, to want, or have need of, and so [...] here, and [...] Lu. 21. 4. will be rendred out of her necessaries, out of that which was necessary to her, out of that which she wanted for her selfe, out of her very low estate or extremity (as appears by that which followes [...], all her provision, all that she had to live or subsist on) as that is opposed to [...] out of that which those others had to spare: Thus Phil. 4. 11. [...] in respect of a very low estate, wherein he had no more then absolute necessaries (with which, saith he, he had learned to be content) ex­pressed by [...], being abased or very low, v. 12. both which are opposed to [...] there, when [...] hungring is opposed to [...] feeding full. So 1. Cor. 16. 17. [...] that which you ought to have done, and did not, they have supplyed, 2 Cor. 8. 13. [...], your abundance may be a supply to their necessities, and c. 9. 12. [...] the necessity of the Saints, and c. 11. 9. [...] my necessity; So Phil. 2. 30. [...] your defect of ministring to me, or that ministring to me, which was necessary, but through distance could not be performed, on our part, So Col. 1. 24. I rejoyce in my sufferings for you, [...] [...] &c: thus, or to this sense, Christ suffered for his Church, his body, (yea Lu. 24. 46. [...] he ought to suffer, in many respects there was a necessity of it) And so in like man­ner by way of correspondence (so [...] signi­fies) it is necessary, [...] that I that am a Christian, should suffer for you, for the Church, that is, his body, this now I doe, I in my flesh make up, by way of Antitype, those necessary sufferings of Christ for his body. So 1 Thess. [...] 3. 10. [...], to complete or fill up (for [...] being the inter­pretation of [...] in the Old Testament, is all one with [...], and so [...] With [...]) those things that are necessary to your faith. All this is here cast to­gether, to give one entire view of these words in the New Testament.

CHAP. XIII.

1. AND as he went out of the Temple one of his disciples saith unto him, Ma­ster, see what manner of stones, and what buildings are here.

2. And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another that shall not bepluckt a­sunder [...] thrown down.

Paraphrase 2. See Note on Mat. 24. a.

3. And as he sate upon the mount of olives, over against the Temple, Peter and James and Andrew asked him privately,

4. Tell us [when shall these things be? and what shall be the signe when note a all these things shall be fulfilled.]

Paraphrase 4. When shall this utter destruction of the Temple be, and consequently of the Jewish nation, and what prognosticks or forerunners of it shall be observable: (see Note on Matth. 24. b. c.

5. And Jesus answering them began to say, Take heed lest any man deceive you.]

Paraphrase 5. And Jesus answer­ed them, the forerunners that you are most concern'd to know, are the great dangers that ye shall be in, if ye be not very wary of being seduced and drawn off from the truth.

6. For many shall come in my name, saying, I am Christ, and shall deceive many.]

Paraphrase 6. For before that time, many false prophets and false Christs pretending to deliver the nation from the Roman subjection, shall appear among you, and draw many followers after them.

7. And when ye shall hear of warres and rumours of warres, be ye not trou­bled, for such things must needs be, but the end shall not be yet.

8. For nation shall rise against nation, and kingdome against kingdome, and there shall be earthquakes in divers places, and there shall be famines and troubles, these are the beginnings ofthe pangs of travail, [...] sorrows.]

Paraphrase 8. For there shall be civil warres among you (see Note on Mat. 24. c.) and earth­quakes in several parts of your countrey, and famines and tumults, these are as the first grudging of those great pangs of travail which shall after some time come suddenly upon your nation.

[Page 171] 9. But take heed to your selves, for they shall deliver you up [tothe coun­cels & con­sistories, ye shall [...] councels, and in the Synagogues ye shall be beaten, and [...]e shall be brought before Rulers and Kings for my sake, for a testimonyto them [...] against them.]

Paraphrase 9. to the great Consistory in Jerusalem, and the lesser in other cities where you shall be scourged, and delivered to the Roman powers, that they may put you to death (because the Jewes cannot) and this shall be a means of making known to them the Christian religion (as it was in S. Peter and Paul)

10. And the Gospel must first be published among all nations.]

Paraphrase 10. But before this de­struction come on the Jewes, the disciples shall have preacht through all the cities of Jewry, and from them depart to the Gentiles.

11. But when they shall [lead you, and deliver you up, take no thought before hand what ye shall speake, neither doe ye premeditate, but whatsoever shall be given you in that hour, that speak ye, for it is not ye that speake, but the holy Ghost.]

Paraphrase 11. carry you before those tribunals, be not solicitous be­forehand (see Mat. 10. 19.) what answers or pleas to make, for at that time ye shall be by the Spirit of God extraordinarily instructed what apologies or answers to make, and what shall then come into your hearts; remember 'tis an effect of this speciall promise of mine, and so to be lookt on by you, as the dictate of Gods Spirit, and not as any invention of your own, and so without feare or diffidence to be delivered by you.

12. Now the brother shall betray the brother to death, and the father the son, and children shall rise up against their parents, and shall cause them to be put to death,]

Paraphrase 12. And these prosecuti­ons, and bringing you before tribunals yee must look for from those that are nearest to you, from Jewes of your closest alliances.

13. And ye shall be hated of all men for my name sake, but he that shall en­dure to the end, the same shall be saved.]

Paraphrase 13. And indeed from all sorts of men the true Christ­ian Professors must look for very sharp opposition, All which must not be matter of discouragement to you, for it will be so ordered by the providence of God, that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates, and the onely sure way of making you eternally happy, (see Mat. 10. 22. note h.) whatsoever your sufferings be

14. But when ye shall see [the abomination of desolation, spoken of by Daniel the Prophet, standing where it ought not, (let him that readeth understand) then let them which be in Judea flee to the mountains]

Paraphrase 14. the Roman army (see note on Mat. 24. f.) like that which Daniel spake of, besie­ging Jerusalem, that holy city, towards which the Gentiles ought not to be suffered to approach, &c. (what ye read in Daniel of other times, have here a farther completion) then be sure ye get you out of Judea. see Mat. 24. g.

15. And let him that is on the house top, not go down into the house, neither enter therein, to take any thing out of the house,

16. And let him that is in the field [not turn back again to take up his gar­ment.]

Paraphrase 16. get away with as much speed as possibly he can, and not venture the hazard of his life, to save any thing that he hath.

17. But wo to them that are with child, and to them that give suck in those days.

18. And pray ye that your flight be not in the winter.]

Paraphrase 17, 18. And the hast will be so great which will be neces­sary in this conjuncture of time, that they that have encumbrances about them to stop that haste, as for example, women with child, or that give suck, or any else, in case it happen to be in the winter, will be much endangered by it.

19. For in those days shall be affliction such as was not from the beginning of the creation which God created, unto this time, neither shall be.]

Paraphrase 19. For they shall be days of most heavy affliction and pressure, such as never were, and never shall be parallel'd in any time.

20. And except that the Lord had shortned those days, [no flesh shouldescape, [...] be saved, but for the elects sake, whom he hath chosen, he hath shortned the days,]

Paraphrase 20. Such fury of the ze­lots, such intestine tumults and horrid cruelties, and such forein close sieges from the Romans, and from thence miserable famines and plagues, that it will be imputable as an especiall act of Gods over-ruling providence, if there be one Jew left undestroyed. But tis foretold by the Pro­phets that a few shall escape, and that all the Jews should not be utterly cut off, (see Mat. 24. 22. and note k) and for the fulfilling that prophecy care shall be taken for the preserving of some, those especially who shall adhere constantly to the obedience and faith of Christ.

21. And then if any man shall say to you, Lo, here is Christ, or, Lo he is there, believe him not,]

Paraphrase 21. And so ye are neerly concerned to be carefull, that ye run not out after any deceivers.

22, For false Christs and false prophets shall rise, and shall shew signes and won­ders, [to] seduce, if it were possible, even the very elect.

Paraphrase 22. that they may, or such as may

23. But take ye heed, [behold I have foretold you all things.]

Paraphrase 23. Remember I have for­warned you.

24. But in those days, after that tribulation, the Sun shall be darkned, and the Moon shall not give her light.

Paraphrase 24. Mat. 24. 29.

25. And the starres of heaven shall fall, and [thehosts [...] powers that are in heaven] shall be shaken.

Paraphrase 25. the hosts of heaven, see Mat. 24. 29.

26. And then shall they see the son of man [coming in the clouds with great power and glory.]

Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon. to Revel.

27. And then shall he send his angels and gather together his elect from the four winds, [from the uttermost part of the earth to the uttermost part of heaven.]

Paraphrase 27. from one end of the world to another. See Mat. 24. 31.

28. Now learn a parable of the figtree, Whenthe branch thereof is now become soft, and the leaves sprout forth [...] her branch is yet tender, and putteth forth leaves, ye know that summer is near.

29. So ye in like manner when ye shall see these things come to passe, know that it is nigh, even at the doores.]

Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near.

30. Verily I say unto you, That this generation shall not passe, till all these things be done.]

Paraphrase 30. To which I farther adde, that it shall be within the life time of some now living, and here present, within thirty or forty years, this is sufficient warning for you, and answer to your question, v. 4.

[Page 172] 31. Heaven and earth shall passe away, but my words shall not passe away.]

Paraphrase 31. (And do not ye doubt of the truth of it, for it is irreversibly set.)

32. But of that day and that houre knoweth no man, no not the Angels which are in heaven, neither note b the Son, but the Father.]

Paraphrase 32. But of the point of time when this shall be, no cre­ated understanding knowes, no not Christ himself according to his humane nature.

33. Take ye heed, watch and pray, for ye know not when the time is.

Paraphrase 33. And this on purpose thus concealed, to lay the greater obligation on all to be perpetually watchfull, and diligent to behave themselves like Christians.

34. For the son of man is as a man taking a farre journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.

35. Watch ye therefore, for ye know not, when the master of the house com­eth, [at even, or at midnight, or at the note c cock crowing, or in the morning)]

Paraphrase 35. at nine at night, or at twelve, or at three, or at six in the morning)

36. Lest coming suddainly he find you sleeping.]

Paraphrase 36. Lest he come at a time, when ye least expect him, and find you in a posture uncapable of mercy from him, unqualified to receive benefit by his coming.

37. And what I say unto you, I say unto all, Watch.

Annotations on Chap. XIII.

a Note: [...] V. 4. All these] That the [...], and the [...] [...] here, these things, and all these things signifie that which had been by this Evangelist mention'd in the words immediately precedent, there is no question, And consequently that thereby is signified the De­struction of the Temple, and what was implyed and contained in that, the City, and nation of the Jews, their whole Government, Civil and Ecclesiastical. Which being the words, in which S. Mark expresses that, which S. Matthew expresses in other words, (here, what shall be the signe when all these things shall be fulfilled? there [...]; what is the signe of thy coming, and of the consummation of the age? it irrefragably followes from hence (what hath been insisted on at large in the Annotations on Mat. 24. b. c.) that the coming of Christ, and consummation of the age signifies the de­struction of the Jewish Temple, and nation; Of which onely, and not of the day of last Judgment, the signes are here demanded by the Disciples, and given by Christ; Which I here adde ex abundanti, for the remo­ving all scruple in this matter. To the same purpose 'tis again observable, that though here, at the beginning, S. Mark doe not at all use the phrase of Christs com­ing in this manner, yet v. 26. instead of that which is in another phrase in S. Matthew, c. 24. 30. then shall ap­pear, or be seen, the signe of the son of man in heaven, this signall punishment and revenge on the crucifyers from Christ now reigning in heaven he hath these plain words, Then shall they see the son of man coming in the clouds with great power and glory.

b Note: [...] V. 32. The son] That this whole discourse belongs to the destruction of Jerusalem there can be no doubt to him that compares it with Mat. 24. and Lu. 21. and what hath been said in the Annotations for the evincing of it. Which having been the matter of Dani­els predictions, and afterwards of some of Johns visions in the Revelation, and here of Christs, It is most cer­tain, that the time of it was revealed by God to this son of man, and other his servants, and therefore of that, and of the particular circumstances connecting to the last point of that, it cannot be understood, that of that knoweth no man, [...] &c. That day and hour therefore, of which the words are to be understood, must be more nicely interpreted, to signifie not the time more loosely but more strictly that very point of time, where­in this fatal blow was to be struck; And of this, to pre­clude the curiosity of men, and to ingage their vigi­lance, Christ is pleased to tell them, that no dispensa­tion of Gods, either by man viz. Daniel, or any other Prophet, or by Angel, or (which is highest) by the son of man, had ordered us thus to know the times or the seasons, this being no part of the Prophetick of­fice of any man, or within the commission of Christ himself, to reveale this secret to them. What the Ag­noetae taught in this matter, and wherein their supposed mistake consisted, is not obvious to define. They were thus called, saithDe Sect. [...]. p 514. A. Leontius, because they defined from this text, that [...], that Christ as man was ignorant of some things, [...] in the same manner as we say he suffered grief, &c. For this, saith he, Theodosius Bishop of Alex­andria wrote against them, but his authority is not great, being himself tainted, and deemed as an Here­tick, as there appears, and so accounted byAnn. 535 n. 71 Theodosiu [...] Alexandri­nus Episco­pus Haereticus Baronius, and his followers Theodosiani or Jacobitae. But Eulo­gius Bishop of Alexandria also wrote against them, and the Epitome of his arguments and answers we have in n. 230 p. 882 Photius, and the summe of them is, that what is here said of Christ, was said, [...], secundùm respectum, [...],So Aqui­nas from Origen par. 1. qu 10. [...] 2. ad. 1 in that his body, viz. the humane nature, of which he was the head was not without ignorance, as, saith he, he is said to be made sin and a curse for us, because the head appropria­ting to it self the things of the body, he thus took upon him the things of the body, viz. of us sinfull men. Yet p. 183 after this, though he much dislike, that either accor­ding to his Divinity or Humanity, ignorance should be attributed to him, he cannot butIbid. acknowledge with Gregorie Nazianzen, [...], that he knowes indeed as God, but is igno­rant as man, onely adding, that the Fathers that ac­knowledged, or admitted ignorance in our Saviour, in respect of his humanity, [...], did not produce this, as a doctrine, but to repress the Arians, made use of it. Now of this discourse of Eulo­gius Ep Ex. Reg. l. 8 Ep. 42 Pope Gregorie gives his opinion in his Epistles, that he admires much in it, but dislikes nothing, that he had written a great deal to Anatolius the Deacon to the same sense, that what he said of Christs words, that they were to be referred to him juxta corpus ejus, not quod sumus, in respect of his body, which we are, is most true, and that S. Augustine had oft expressed himself to the same sense, adding also another interpretation of the words, not that the son of man was ignorant of that day, Sed quia hunc sciri minimè permittat, but that he would by no means permit it to be known. [...]. Caesarius Dial. 1 [...]. And so Aqninas also part 3. qu. 10 art. 2 ad. 1. After this, another subtilty, as he styles it, he proposeth, that the onely son being incarnate, and made for us perfect man, in natura quidem humanitatis novit diem— Sed hunc non ex natura humanitatis novit, knew the day in his humane nature, but not from his humane na­ture, because being made God-man, he knew it onely per Deitatis suae potentiam, by the power of his deity. This certainly hath truth in it, but will not easily be discer­ned how it opposeth them, who acknowledging Christ God-man to know all things in this hypostatical union, do yet affirme him, in respect of his Humanity, to be ignorant of some things; For 'tis not necessary, they [Page] [Page] [Page 173] should mean any more in thus affirming, then that he hath not this knowledge of all things from his Huma­nity, but from his Divinity only. In that Epistle of Gregories, one thing is resolved, which may possibly give some light to this whole matter, viz. Res valde manifesta est quia quis­quis Nestori­anus non est, Agnoeta esse nullatenus potest. that he that is no Nestorian, cannot be an Agnoeta. If this be true, then we have a competent cause of the Agnoetae being reckoned up for Hereticks, for such the Nestorians doubtless were, denying the union of the Divine and Humane nature in Christ. But the history rather inclines us to beleeve, that the Agnoetae were Eutychians than Nestorians, for Theodosius was one of the [...], that opposed the Councel of Calcedon, and those that brake off from him (about this point of Christs being ignorant of some things, in respect of his Humanity) had been, till then, of his communion, and so opposers of that Councel, see Leontius, p. 514. A. These Eu­tychians heresie consisted in this, that they affirmed so close an union betwixt the Word and the humane nature, that they became but one nature, and this was refuted in that Councel of Calcedon, and the Agnoetae being op­posers of that Councel, must be supposed to adhere to this Heresie, and then indeed it must be acknowledged they were Heretickes, and their Heresie, so much worse than bare Eutychianisme as it is blasphemie to impute nescience or ignorance to God. For supposing, as an Eutychian supposeth that the divinity and humanity were by union [...] become one and the same nature, 'twere prodigious to beleeve, that this nature were ignorant of any thing. This therefore I suppose to be the ground of defining these Agnoetae to be Heretickes; for such they were, if they thus taught. But for the doctrine of those, which hold firmly the decrees of all the four first General Councels, and so condemne all the Here­sies there condemned, particularly that of Nestorius, dividing the Persons, and of Eutychus confounding the Natures in Christ, and onely affirme, that though as God, he knew all, yet as man, he was ignorant of some things, just in the same manner, as he was passible and subject to all humane infirmities, which had not sin in them, and that this is his owne expresse affirmation, that the son of man knew not that day and hour, this sure is so far from Heresie, that, as the same Leontius elsewhere tels us, [...]. p. 531. B. it is the unanimous assertion of all the Fathers, to which neither the Councel of Calcedon, nor any other hath taught any thing contrarie. For so in his tenth [...], resuming this business of the Agnoetae, and recounting the answer that some gave, that those words [...], neither the son] were spoken by Christ, [...]by way of prudential oe­conomie, to avert the disciples from their inquirie— he addes, as [...]. p. 531. B. his owne affirmation, that it is not fit to speak over subtily in this matter, and that therefore the Synod did not make any decree in it.

V. [...] 35. Cock-crowing] The gallicinium or cock-crowing is here set to note the middle time betwixt midnight and and morning. For there were two cock-crowings in the night, as appears c. 14. 30. and the se­cond is here spoaken of, and call'd simply [...], as also Mat. 26 75. and Lu. 22. 34, and Joh. 13. 39. there is only [...] the cock shall crow, where yet the meaning is clearly this, [...] the second crowing as appears by this Evangelist, ch. 14. 30. See Censorinus.

CHAP. XIV.

1. AFter two daies was the feast of the Passover and of unleavened bread: and the chief Priests and Scribes sought how they might take him by craft] and put him to death.

Paraphrase 1. When the Passover which is the preparation to the seven daies feast of unleavened bread (or in the evening of which began the abstinence from all leavened bread) was now but two daies off, that is, About wednes­day in the Passion-week, the Sanhedrim took councel how they might apprehend him secretly without any great noise, Lu. 22. 6.

2. But they said, Not on thefeast [...] feast-day, least there be an uproare of the people.]

Paraphrase 2. And they resolved on it in councel (see Mat. 26. 5.) that It were best to deferre it till after the Passover, lest the multitudes being then there, they should rescue him tumultuously.

3. And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman, having ana cruise [...], see note on Mat. 26. b. alabaster box of ointment of note a spicknard very pretious, and sheshaking, or rubbing the cruise, she poured out of it upon. note b brake the box, and powred it on his head.

4. And there were some that had indignation among themselves,] and said Why was this wast of the oyntment made?

Paraphrase 4. Judas was very angry at it, (Mat 26. 8.

5. For it might have been sold for more then three hundred pence, and have been given to the poore: and they murmured against her.

6. And Jesus said let her alone, Why trouble ye her? she hath wrought [a good work on me.]

Paraphrase 6. a singular work of cha­rity upon me.

7. For ye have the poore with you alwayes, and whensoever ye will, ye may doe them good, but me ye have not alwaies.

8. She hath done what she [could, she is come aforehand to anoint my body toward embalming, [...] to the burying.

Paraphrase 8. had in her power was a­ble, she hath done this pro­phetically unto me, using this funerall rite as a prefiguration of my death which is now approaching.

9. Verily I say unto you, Wheresoever this Gospel shall be preached through­out the whole world, this also that she hath done shall be spoken of for a memori­all of her.

10. And Judas Iscariot one of the twelve, went unto the chief Priests [to] betray him unto them.

Paraphrase 10. to agree with them up­on a price wherupon he would.

11. And when they heard of it, Mat. 26. 2. they were glad, and promised to give him mo­ney. And he sought how he mightseasonably deliver him up, [...] conveniently betray him.

12. And [the note c first day of unleavened bread, when they killed the Passover, his disciples] said unto him, Where wilt thou that we goe and prepare, that thou mayst eat the Passover.

Paraphrase 12. on thursday even, the begining or first part of the Paschall day, on which they use to put leaven out of their dwellings, and at the conclusion of it that is, at sun-set following, to eat the Passover, his disci­ples. (according to the custome of beginning then to make preparation for the Paschall sacrifice on the day approaching) came and

[Page 174] 13. And he sendeth forth [two of his disciples,] and saith unto them, Go ye into the city, and there shall meet you a man hearing a pitcher of water, follow him,

Paraphrase 13. Peter and John, Lu. 22. 8.

14. And whersoever he shall goe in, say ye to the good man of the house, The Master sayeth, Where is the guests chamber, where I shall eat the Passover with my disciples?

15. And he will shew you an upper roomlaid with carpers, [...] furnished and prepared, there make ready for us.

16. And his disciples went forth and came into the city, and found as he had said unto them, and they made ready [the passover.]

Paraphrase 16. the unleavened bread and bitter herbs as a com­memoration of the deliverance out of Aegypt, (but not the lamb, see note c.)

17. And in the evening he cometh with the twelve.]

Paraphrase 17. And in the night (see note on Mat. 14. d.) he comes with the rest of the twelve.

18. And as theylay along [...] sate and did eat, Jesus said, Verily I say unto you,one of you shall deli­ver me up, he that eat­eth with me, [...] One of you [which eateth with me] shall betray me.

Paraphrase 18. One that eateth in the same messe with me, v. 20.

19. But they began to be sorrowfull, and to say unto him one by one, Is it I? and another said, Is it I?

20. And he answered and said unto them, It is one of the twelve,]he that [...] that dip­peth with me in the dish.]

Paraphrase 20. even he (according to Psal. 41. 12.) that eateth in the same messe with me.

21. The son of man indeed goeth, as it is written of him, but woe to that man, by whom the son of man is betrayed: Good were it for that man if he had never been born.]

Paraphrase 21. I am to goe out of this world to be put to death, according to prophecies; God hath determined that I should come, and like the good shepherd, incurre any hazard, lay downe my life for the sheep, and fore­seeing the malice of the Jewes, and their bloody designes, and the falsenesse of Judas, &c. hath determin'd to permit me to be slain by them, and accordingly hath foretold it by the prophets, that I should be led as a sheep to the slaughter &c. But that will contribute little to his advantage, that is the actor in it. It is a most unhappy thing to have any hand in putting the Messias, or any other person to death, though their dying may be determined by God to most glorious ends, which the wicked actor or con­triver knowes nothing of, nor at all designes, but directly the contrary. And therefore any such is a most wretched creature.

22. And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take eat, This is my body:

23. And he took the cup, and when he had given thanks, he gave it to them, and they all drank of it.]

Paraphrase 22, 23. And at the conclu­sion of that supper Lu. 22. 20. 1 Cor. 11. 25. Jesus institu­ted the Eucharist.

24. And he said unto them, This is myblood, that of the new Covenant, that which is shed [...] blood [of the new Testament which is shed for many.]

Paraphrase 24. In which a covenant of infinite mercy is sealed with mankind, to assure unto them pardon of sinne, Mat. 26. 28. upon their repentance and new life.

25, Verily I say unto you, [I will drink no more of the fruit of the vine, untill that day that I drink it new in the kingdome of God.]

Paraphrase 25. that this is the last Passover I shall keep with you, the next feast I shall keep with you will be in heaven, (see note on Mat. 26. 29. f.)

26. And when they had sung [an hymne,] they went out into the mount of Olives.

Paraphrase 26. See note on Mat. 26. g.

27. And Jesus said unto them, All ye shall be [scandali­zed in, or, through me [...] offended because of me this night; for it is written, I will smite the shepheard, and the sheep shall be scattered.]

Paraphrase 27. discouraged and fall of from me, by reason of that which you shall see befall me this night, For as this is the time wherein that prophecy of smiting the shepheard, the man that is my fellow, saith the Lord of hosts, Zach. 13. 7. is to be fulfilled; so shall that other part of that prophecy be fulfilled, that the sheep my followers shall be much dismayed, and dispersed by the fright of it.

28. But after that I am risen, I will goe before you into Galilee.]

Paraphrase 28. But I shall not long continue under the power of death, I shall soon rise again, and when I doe so, I will appeare to you in Judaea first, Joh. 20. 19. and afterward, Joh. 21. 1. I will goe into Galilee, and thither you may resort to me, and I will give confirmations of your faith, Joh. 20. 20. and settle the whole businesse of the Church, v. 21. &c. before I ascend to heaven.

29. But Peter] said unto him, Although all should be offended, yet will not I.

Paraphrase 29. But Peter being of a warmer spirit, and greater confidence and assurance of his owne steadinesse then the rest,

30. And Jesus saith unto him, Verily I say unto thee, that this day even [in this night before the cock crow twice,] thou shalt deny me thrice.

Paraphrase 30. this night which is the first part of the Jewish day, before the second cock-crowing (see note on c. 13. 35. c.)

31. But [heover and above, said the mo [...]e, Though there should be a neces­sity that I should die with thee, [...] spake the more vehemently, If I should die with thee, I will not deny thee in any wise.] Likewise also said they all.

Paraphrase 31. the more Christ fore­warned him of his fall, the more confidently he affirmed the contrary, That though adhering to thee should certainly cost me my life, yet would I not, to save that life, doe any thing contrary to the owning and acknowledging thee, that thou art my Lord, and I a disciple that retain or belong to thee.

32. And they came unto a place, which was named Gethsemane, And he said to his disciples, Sit ye here [while I shall pray.]

Paraphrase 32. while I goe a little way off and pray.

33. And he taketh with him Peter and James and John, and began to be fore amazed, and to be very heavy.

34. And saith unto them, my soul is exceeding sorrowfull unto death, tarry ye here and watch.

35. Andgoing be­fore a little he fell [...] he went forward a little, and fell on the ground, and prayed, that if it were possible [the hour] might passe from him.

Paraphrase 35. the portion of afflicti­on now present upon him and approaching

36. And he said,Abba, which is father, [...], See note on Rom. 8. c. Abba Father, all things are possible to thee, take away this cup from me, neverthelesse [not that I will, but what thou wilt.]

Paraphrase 36. not what seemeth most desirable to my flesh, but to thy divine will and wisdome.

37. And he cometh and findeth them sleeping, and saith unto Peter, [Simon, sleepest thou? Couldst thou not watch one houre?]

Paraphrase 37. Thou that didst even now expresse so much kind­nesse and constancy to me v. 31. art thou so unable to do so much lesse? In this state of agony, which I expressed to you that I was in, v. 34. couldest thou be so little concerned, as to fall asleep when I stayed so little while from you?

[Page 175] 38. Watch ye, and pray, lest ye enter into temptation,] The spirit truly is forward [...] rea­dy, but the flesh is weak.

Paraphrase 38. Believe it, as confident and secure and unconcerned as you are, the danger now approaching me, is so neer to you also, and the temptation from thence to deny and forswear me so great, that it were fitter for you to be watchfull and importunate with God in prayer, that you be not overcome by temptation; see Mat. 26. 41

39. And again he went away and prayed, and said the same words.

40. And when he returned he found them asleep again (for their eyes were heavy) neither wist they what to answer him.

Paraphrase 40. See Mat. 26. 44.

41. And he cometh the third time and saith unto them, [Sleep on now, and take your rest, note d it is enough, the houre is come, behold, the son of man is betrayed into the hands of sinners.]

Paraphrase 41. Fare you well, your watching will now be no far­ther usefull to me, The fatall minute foretold you is now present, behold, I shall presently be apprehended and delivered to the Romans, by them to be put to death (because the Jewes could not put to death:)

42. Rise up, let us goe, Lo, he that betrayeth me is at hand.

43. And immediately while he yet spake, cometh Judas one of the twelve and with him a great multitude with swords and staves, from [the chief priests and the Scribes and the Elders.]

Paraphrase 43. the Sanhedrim of the Jewes

44. And he that betrayed him, had given them a token, saying, Whomsoever I shall kisse, that same is he, take him, and [lead him away safely.]

Paraphrase 44. carry him to safe custo­dy, take care he escape not.

45. And assoon as he was come, he goeth straightway unto him, and saith Master, Master, and kissed him.

46. And they laid their hands on him, and took him.

47. And one [of them thatwere with him [...] stood by] drew a sword, and smote a servant of the high priests and cut off his eare.

Paraphrase 47. of the three disciples that were with him v. 33. viz. Peter.

48. And Jesus answered and said unto them,] Are ye come out as against a thief, with swords and with staves to take me?

Paraphrase 48. And Jesus having re­prehended that act of hasty unjustifiable zeale in Peter, and cured the wound, restored the eare to him that had lost it, Mat. 26. 52. &c. turnes him to the company that comes to apprehend him, and said.

49. I was daily with you in the Temple teaching, and ye took me not; but [the scriptures must be fulfilled.]

Paraphrase 49. this dealing of yours is necessary to the fulfilling of that decree of Gods, exprest by the prophecies of Isaiah, &c.

50. And [they all] forsook him and fled.

Paraphrase 50. All his disciples.

51. And there followed him a certain young man, having a linen cloth cast about his naked body, and the note e young men laid hold on him,]

Paraphrase 51. And there was a young man, who had been (as 'tis probable) raised from bed by the noise, and so had no more but his inner garment, and that through hast not put on but cast about him, and he followed after to see the event, and the souldiers seeing him were about to apprehend him,

52. And he left the linen cloth, and fled from them naked.

53. And they led Jesus away to [the high priest, and with him were assembled all the chief priests and the Elders and the Scribes.]

Paraphrase 53. Caiaphas the high priest Mat. 26. 57. where the whole Sanhedrim was come together.

54. And Peter followed him afarre off even into the palace of the high priest, and he sate with the servants, and warmed himself at the note f fire.

55. And the chief priests and all the councell sought for witnesse against Jesus, to put him to death, and found none.

56. For many bare false witnesse against him, but theirtestimo­nies were not suffici­ent. witnesse [ note g agreed not together.]

Paraphrase 56. was not equall to that charge of capitall crime, were of a lesser moment, if they had been true, not enough to put him to death.

57. And there arose [certain, and bare false witnesse against him, saying,

58. We have heard him say, I will destroy this Temple made with hands, and within three days I will build another made without hands.]

Paraphrase 57, 58. Some that heard him speak of his own death and resurrection after three days, under the phrase of this temple, or, the temple of his body, Joh 2. 19. and they applyed this to the Temple of Jerusalem, and bare witnesse that he said so of that.

59. But neither so did their witnesse agree together.]

Paraphrase 59. But that, if sufficiently testified, was yet no capital crime.

60. And the high priest stood up in the midst,And neither thus was their testi­mony suf­ficient. See note g. and asked Jesus, saying, Answerest thou nothing? what is it] that these witnesse against thee?

Paraphrase 60. And therefore to get some charge against him out of his own mouth, the high priest stood up and said to him, Answerest thou nothing? what faist thou to these things?

61. But he held his peace and answered nothing. Again the high priest asked him and said unto him, Art thou the Christ, the son of note h the blessed?

62.See c. 13. 26. And Jesus said, I am, And yee shall see the son of man sitting on the right hand of power, and coming in the clouds of heaven.

63. Then the high priest rent his clothes, and saith, What need we any farther witnesses?

64. Yee have heard the blasphemy, what think yee? And [they all] condemned him to be guilty of death.

Paraphrase 64. the whole Sanhedrim, v. 53.

65. And some began to spit on him, and to cover his face and to buffet him, and to say unto him [Prophecie,] And theSerjeants, officers, ap­paritors, [...] servants didbeat him with blows of a rod, of cudgel, [...], See note on Mat. 17. k. strike him with the palmes of their hands.

Paraphrase 65. Tell us by devine skill who strikes thee.

66. And as Peter was beneath in the palace, there cometh one of the maids of the high priest,

67. And when she saw Peter warming himselfe, she looked upon him, and said, And thou also wast with Jesus of Nazareth.

68. But he denyed, saying, I know not, neither understand I what thou sayest And [he went out into the porch, and the cocke crew.]

Paraphrase 68. he was preparing to go out into the place before the hall, and it was about midnight, the first cock-crowing.

[Page 176] 69. And a maid saw him [again,] and began to say to them that stood by, This is one of them.

Paraphrase 69. Some houres after.

70. And he denyed it again, And a little after they that stood by said to Peter, Surely thou art one of them, for thou art a Galilean, and thy speech agreeth thereto.

71. But he began toimprecate [...] curse and to swear, saying, I know not this man of whom ye speake.

Paraphrase 71. And with a solemn im­precation on himselfe he swore that he knew him not, was none of his followers.

72. And [the second time the cock crew, And Peter called to minde the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice, and note i he lo [...]ked upon him, and wept. when he thought thereon, he wept.]

Paraphrase 72. It was the second cock­crowing about three in the morn, and upon hearing of a cock crow Peter called to mind, what Jesus had said to him, Before &c. and casting his eye up to Christ, he saw him look ear­nestly upon him, Lu. 22. 61. which together with the crowing of the cock, put him in minde of what he had done, and thereupon he wept (as himselfe confesses here by his amanuensis S. Mark, but, say the others, he wept bitterly.)

Annotations on Chap. XIV.

a Note: [...] V. 3. Spikenard] What is meant by [...] hath been explained Mat. 26. b. Besides that, there are some other difficulties in that passage of the story, as it is set down with some variation in this Gospel. [...] As 1. For the sort of oyntment 'tis here said to be nard, which was not any such [...] or dry oyntment, as should make it needfull to be put in a boxe, or that boxe to be broken for the taking it out, but fit to be poured in, and out of a cruise, being moist and fluid, whence [...] Non­nus calls it [...] a dew or watery substance. This nard is reckoned among the [...], the oyntments that do distill out of reeds, either of their own accord, or when they are cut and bruised, and with which nothing is wont to be mix'd, that so it may remain a pure, simple, liquid and noble juyce. Hence it is called spicata nar­dus, Spiknard, because it thus distills ex spicis vel ex aristis, out of canes or reeds, And it is very possible that that may be the importance of the word [...] here, lightly varyed from the Latine spicata. Some have thought it to come from the name of a place Bist or Pist, whether that be the Metropolis, of Carimania, or of the region of Cabul in India, Others that [...] like [...] may signifie sincere, unmix'd as the Latine since­rus, sincere, is said to be made of sine cera without mixture of waxe (contrary to the Ceromaoyle and waxe together, used by the athletae) and so 'tis generally called pure nard ‘Pura distillant tempora nardo,’ in Tibullus, pure nard distilling on his temples, and such is commonly the more chargeable, [...],’ in Archestratus) as this here is [...] and [...] in S. John, costly or pretious, thus Marcellus in his book De medicament. and Theophil. cals it [...], unmix'd, faithfully pre­pared, And the Old Glosses, balsamum sine impost­ura, that is, mixtura, without any deceit. So saith * Vadianus, Epit. de insulis Mar. Mediterr. Dignum cognitu, quod Plinius tradit l. 13. scilicet novem her­barum species esse, quae nardum imitentur, & adul­terent; unde intelligimus in tanta fraudis materia usum loquendi obtinuisse ut pistica nardus diceretur quae sincera & absque vitio est, & plane [...], ger­mana, & nulla arte vitiata. It is worth knowing, what Plinie affirmes, that there are nine species of herbes, which imitate and adulterate nard, whence it is, that, in so great matter of deceit, that nard is called [...], which is sincere, and without fault, deceitless and not vitiated by any art. But that which seems to me the most probable is, that as there are in the New Testament writers many Latine words, and those a little disguised by turning into Greek, as [...] for libra &c. so here spicata may be turned into [...], which is as it were, the Anagram of it, the misplacing, but yet retaining all the consonants in it. This is I find, Eras­mus's opinion of it, whose judgment I shall suppose fit to recommend it to the reader.

b Note: [...] Ib. Brake] This part of this passage express'd by [...] remains still (after all that hath been said on S. Matthew and here) to be ex­plained. That it cannot be interpreted of her breaking the vessell, I am perswaded, not onely first, because a vessell of that kinde, of Marble is not easily broken (and Nonnus renders it [...] a marble vessell, and if it had been of Gold or Silver, or other metall, 'twere as hard to be imagined) and 2. because there was no need of breaking it, and 3. because Suidas mentions this very vessel or cruise, [...] (together with many other [...] notable reliques, as laid up by Constantine the great, but taken away, [...] by Theodosius the great) which sure if it had been broken in pieces by the woman could not well have been laid up by Constantine, nor would Sui­das have said it was, if he had so understood this word [...] in the Gospel, at least would not have called it [...] the cruise, but onely some pieces of it. And although perhaps that relation in Suidas be not of infal­lible authority, that it was kept till Constantines time, (which yet the durable matter, of which 'twas made, was able to authorize) yet thus farre may an argument be drawn from thence, that they that affirmed it to be so kept, did not believe it broken by the woman, and that Suidas which was a very good Grammarian, and thought it not broken, did infallibly understand some­what else (and not breaking) by [...]. But besides these I have yet this farther argument, in that 'tis here said [...] she poured out of it, which was most pro­per for the businesse in hand, it being the manner to poure out such oyntment out of the mouth of the vessel; So Euphemus in Pollux, [...] the cruise presently and the manner of pouring out the oyntment is there express'd, by using a spathula or ru­dicula, an instrument to put into it first, to tast the oyntment, [...] (the word here) before it be poured out, and also to stir up the thicker parts of it from the bottome and from the sides, that they may come out together. To this purpose hath the Syriack interpreted it she opened it, and the Aethiopick, she ope­ned and poured out. And for the Greek [...] in the Active, that doth not naturally signifie to break, but either contundere conquassare, to knock, to beat or shake together, [...] saith Hesychius, So inin Demo­nact. p. 58. Lucian, [...] is fustibus contundere, not to break (though in the Passive that which is contusum or con­tritum is oft that which by such contusion is broken to pieces) A. Gellius speaking of a boy that was to poure out oyle from the cruise into a fallet of herbs, the oyle not coming at first, concussum vehementius, saith he, iterum in ollam vertit, he shock, or knock'd it very vehemently, and then turned the mouth of it over the dish. Or else conterere, to rub, or scrape, &c. Thus the simple word [...] vulgarly signifies tercre, to rub, and [...] to rub upon, as inLaus. hist. c. 29. p. [...] Palladius [...] note c [Page 177] [...], rubbing the head of the viper on the parts, on purpose that it might bite him; and then by Analogy, [...] must be, to rub together. If it signifie contundere, or conquassare, to knock, or shake, then the meaning will be, that she shook the vessel, or knock'd it against the ground, that it might run the more fluently, and the more corpulent parts might rise from the bottome, and then she poured it on his head. But if [...] signifie conterere, then it referres to the [...] in Pollux, the instrument ordinary among Apotheca­ries, to rub, or scrape the inside of the vessel, that the oyntment stick not to it. In one of these two notions I doubt not but 'tis taken, and the Hebrew [...] which is rendred sometimes [...], is also by the Sepuagint [...] excutio, and [...], to strike against the ground, and [...] and [...] to poure out, Prov. 5. 16. and [...] to open, and that very agreeable to the moystnesse, or thinnesse of the Nard, which before was mentioned.

c Note: [...] V. 12. First day of unleavened bread] Some dif­ficulty there is in the Old Testament about the begin­ning of the feast of unleavened bread arising from the comparing of Exod. 12. 6. 8. and Lev. 23. 5. Numb. 28. 16. In Exodus, on the fourteenth day of the moneth Nisan at even the Passover is to be killed, v. 6. and the flesh eat that night, v. 8. and v. 17. 18. their eating of unleavened bread is to begin at the fourteenth day of that moneth at even, and to last till the 21 day of that moneth at even, whereas in Leviticus and in Numbers 'tis distinctly said, In the fourteenth day of the first moneth at even is the Lords Passover, and on the fif­teenth day of the same moneth is the feast of unleavened bread, and agreeably Josephus Antiq. l. 3. [...] on the fifteenth day of the feast of unlea­vened bread followes the Passover, and last seven days. These will soon be reconciled, if first we suppose that the Jewes fourteenth day begin at the Sun-set of the thir­teenth according to the first calculation, Gen. 1. The evening and the morning were the first day, and the importance of the word [...] night and day, for the naturall day, And then secondly, that betwixt that time and the next evening being the full time that be­longed to the fourteenth day, all that belonged to the Passover was to be done, the place of eating it prepared, the lambe killed, and dressed, and eaten about the con­clusion of that 24 houres, according to that of Moses, Exod. 12. 8. They shall eat the flesh in that night (not the night with which the fourteenth day began, but the night or evening concluding, or shutting up the four­teenth day) that is, not deferre the eating it any lon­ger, then that night, leave none of it till the morning, v. 10. And then thirdly, that this day of the Passover being the Eve or preparation of the seven days feast of unlea­vened bread they were that day before Sun-set, (that is, before the fifteenth day began) to purge out or remove all remainders of leavened bread out of their houses and to eate the Passover with unleavened (which seems to be referred to by S. Paul. 1 Cor. 5.) and then the feast of unleavened bread was to begin, and last seven days, that is, from the evening that concluded the fourteenth, and began the fifteenth day Lev. 23. 5. Numb. 21. 16. to the evening, the conclusion of the 21. Exod. 12. 18. and beginning of the 22 day. Agreeable to this is that of Josephus, Ant. l. 2. speaking of this feast, [...], we keep that feast eight days, beginning from the fourteenth day of the moneth, wherein at even they were to eate unleavened bread, Exod. 12. 18. and then to keep the feast of unleaven­ed bread seven days after. From this explication of those texts of the Old Testament the controversie about the time of Christs and the jewes keeping this Passo­ver, here in the New, may be decided. And first the precise time of this [...], the first day of un­leavened bread be defined. On the thursday even­ing then, wherein the thirteenth day of the moneth was concluded, and the fourteenth day (or [...], & day, and evening and morning) began, expres'd here by two characters, 1. [...], the first day of unleavened bread (not the first day of the feast of unleavened bread, or the first of the seven daies, but) the preparation to that feast, wherein the leaven was put out of their houses, 2. [...], when they kill'd the Passover, that is on the evening which began that Paschal day, (at the end of which, the Pas­cal lamb was wont to be kill'd and eaten) The disci­ples say unto him, Where wilt thou that we go, and pre­pare that thou eat the Passover? For according to the usual custome, that night and the next morning, the Jewes were wont to prepare, and make ready, cleanse the house, remove all leavened bread out of it, and at length lay the cloth, dresse the meat, and eat the Pass­over about the evening or night after. But the truth was, Jesus our Passover was to be sacrificed (that is, crucified himself) before the next evening or night, wherein the Paschal lamb used to be eaten, and there­fore he resolved to keep it sooner, viz, in the former part of that Paschal [...]; This saith the learned Grotius, is the importance of, my time is at hand Mat. 26. 18. and of [...] I keep the Passover, that is in respect of the suddennesse of my death approaching I will keep it presently, and Luk. 22. 15. I have earnestly desired to eat this Passover with you, before I suffer; But this not by eating the Lamb; That was to be slain by the Levites, 2 Chron. 35. 6. and sacrificed in the Temple, Deut. 16. 2, 6. (and that so it continued at this time and after, appears by the story of Cestius, learning by this means from the Priests the number of the Lambs that were sacrificed, and the people that were present at a Passover) and that on the the fourteenth day at even onely, that is, at the conclusion of that day, But ano­ther Passover, which was not sacrificed (and accor­dingly of that which Christ took, it is no where said in the Gospels, that it was sacrificed, not [...] but only [...], I keep, or celebrate, and [...], I eat it) but eaten, as a memoriall of the afflictions and deliverance out of Aegypt, viz. unleavened bread, and bitter herbs, and nothing else. To this purpose it may be observed, that as Joh. 13. 1. the time there specified for the supper, v. 2. is [...], before the feast of the Pass­over, Upon which it is added, that Jesus knew that his hour was come, that he should passe out of this world unto the Father, that is, that he, our Passover, should be sacrificed; and so himself passe before the Pass­over, intimating that what he now doth at this sup­per, was upon this consideration, that he knew he should not live to eat the Lamb with them. So at the time of the eating of this supper in John, which is here, v. 12. call'd this (commemorative) Passover, The solemn Paschal feast (by the mention of those things that they have need of [...] for, or against the feast v. 29.) appears to be yet to come, the Disciples it seems conceiving that it would follow in its due time, as it would, had it not been prevented by Christs death. This commemorative Passover they that could not come up to Jerusalem to sacrifice, were wont to observe at home, in remembrance of the deliverance, And ac­cordingly Christ by his approaching death being hin­dred from the more solemn celebration of it by killing, and sacrificing of the Lamb, yet would needs keep this commemoration of it on the same day or [...], though many houres before the ordinary eating of the Lamb, viz. in the night before, expressed by [...] v. 17. which that it signifies not only the evening but in some places necessarily the night, see Note on Mat. 14. c. This setting of the passage will perspicu­ously reconcile all difficulty, and seeming contrarieties in the relations of this matter among the Evangelists.

d Note: [...] [Page 178] V. 41. It is enough] What the word [...] here sig­nifies, may best be learn'd from Hesychius, though in the place, which orderly belongs to it, the word be not to be found in the printed copies. After the word [...] followes, [...], and af­ter again, [...], By which it appears to be an Impersonal, and to signifie sufficit, actum est, and here to import, ['Tis to no purpose to speak any more of not sleeping, 'tis now too late] and this preparative to what followes, the hour is come &c. Thus is [...] used also, as Num. 16. 3. [...] let it suffice you, where Symmachus and Theodotion out of the Hebrew litterally read [...] it is much for you, So in Ana­creon, [...], It is sufficient for I see her. In order to this interpretation of the word, it is observable, that [...] Phil. 4. 18. seems to have a peculiar forensick notion for satis habeo giving a dis­charge, subscribing of an Acquittance, (which is there­fore call'd [...], I give you my acquit­tance ( [...] as upon receiving of a dibt, saith Theophylact) for all that which now ye sent me, hav­ing, as it followes, received by Epaphroditus, &c. Now this notion of it being Impersonally applyed to this place, signifies Christs giving them an [...] or ac­quittance, a requiring no farther attendance from them, (they may sleep on now) and so, according to our vul­gar phrase, giving them a quietus est. So Mat. 6. 2. and 6. [...] they receive all that is due to them, by the receiving the praise of men they acquit God of any farther payment. So Gen. 43. 23. [...], I received your money, good and lawfull money, and acquit you of it, and ac­cordingly Suidas interprets [...] in the present tense by [...] in the Aorist, I received, and so doth Theopaylact, [...] they that are praised have received all from men, that is, have acquitted God. Another way hath been thought of to interpret this place, by adhering to the nature of the verb [...], as that notes distance or absence, but that not far removed, approach or draw­ing nigh. So the Syriack seems to have undestood it here; For in the printed copy of that, in stead of [...] they read [...] appropinquavit finis, the end approacheth, and in Manuscript copies, [...] appropinquavit consummatio, the consumma­tion approacheth, where [...] and [...], have the same importance, both signifying, to draw nigh. Ac­cording to this way [...] must be taken Personally, and having no Substantive annex'd to it, the word [...], houre, which followes, must belong to that, as well as to [...] is come; thus, [...], the houre (the point of time) drawes nigh, yea it is come, the son of man is delivered into the hands of sinners, and so it will agree with what followes immediately, Behold he is at hand that doth it. But the former I conceive the fittest to be adhered to, though the latter having the authority of the Syriack, is not unworthy to be menti­on'd also.

e Note: [...] V. 51. Young men] [...] young men is a title here of the Roman souldiers, as in Polybius [...], the mustring of souldiers, so Jos. 6. 22. the Septuagint have [...] two souldiers went to spie, and Jos. 2. 1. and Isa. 13. 18. [...] the bowes of the young men, or soul­diers. See Casaubon against Barron: p. 113. So Ju­venes in Latine doe usually signifie; See Lipsius Epist. quaest. l. 1. Ep. 1.

f Note: [...] V. 54. Fire] The word [...] light is here and Lu. 22. 56. clearly taken for a fire, for to that [...] warming himself referres. And it is observable, how it comes to doe so. The Writer of this book, and all of the New Testament, and so the Greek translators of the Old were Jewes by nation, and had learn'd Greek, Hence it is, that though they write in Greek, yet they not only retain the Hebrew idiome in phrases, and formes of speeches, but farther in many other things imitate the Hebrew manner especially in two things, 1. in the Conjugations of Verbs, They having in Hebrew more then there are in Greek, do yet expresse the sense of all their Conjugations by Greek words of other Conjugations, being not able to do otherwise, as when Hiphil one of their Conjugations is to make doe a thing, they finding no Conjugation in Greek answerable to this, make use of the Active for it. Thus have we [...] 2 Cor. [...] 2. 14. to make triumph, [...] Mat. 5. 45. to make arise, [...] 2 Pet. 3. 12. to make to hasten, [...] 1 Cor. [...] 6. 4. to make to sit, and [...] to make recite, Lu. 11. 53. and [...] to make abound, 2 Cor. 9. 8. Thus when we read Mat. 5. 25. [...], that is, literally, think thou well, or, be friends with thine adversary, it clearly signifies, make, or, get him to be friends with thee, see Note on Mat. 5. 24. m. The other thing is, that when an He­brew word (according to the paucity of Themes in that language) signifies severall things, and those severalls expres'd in Greek by severall words of severall signifi­cations; one of these Greek is often by them (according as it was the usuall dialect, or manner of speaking a­mong them) taken for the other. This might be obser­ved in other writings of translators, which have turn'd books out of their owne native language into a language which they have learn'd by study, As when a Grecian rendred the Novels out of Greek into Latine, meeting with these [...] words [...] they er­red from the right opinion, [...] in Greek signifying gloria as well as opinio, he renders it à vera aberrarunt gloria. l. 1. c 19. So the Translator of Irenaeus, who, in a discourse how all things were created by God himself and not by the Angels, hath these words, Ea omnia non per Ange­los, neque per virtutes aliquas ablatas ab ejus senten­tia, All these were created not by Angels nor by any virtues pulled off from his sentence, where the Greek being questionless [...] should have been ren­dred ab ejus gloria, from his glory, according to the o­pinion of those who supposing the Angels to be made of beams and rayes of Gods glory, ( [...] and [...]) taught that the world was created by them. Something of this kind might be observed a­mong the Greek authors themselves, as when the Greek [...] signifies both a maid and the apple of the eye, the word [...] signifying onely the latter of these, is yet used sometimes for a maid, [...], and hence perhaps it is that when [...] signifies both [...], and [...], anger, and generally, the disposition of the mind, whatever it is, [...] which imports one of these (signi­fying choler or anger) is taken sometimes for the other, as when in Zenobius we read [...], and find that rendered by the Scholiast, Prover. Con. 3. 25. [...]: I make little doubt but the place in Zenobius is corrupt, and should be read [...], and then that being all one with [...], argues [...] and [...] to be so too. Thus hath In vece [...] Phavorinus observed of Pindar, that [...] signifying two things, reward in a good sense, and [...] punishment in a bad, from [...], he useth [...] punishment often for [...] retribution in a good sense. In the Septuagint's, (or whosever did it) the Greek translation of the Old Testament, there are infinite ex­amples of this kind, I must not goe about to throw them in here, They would make up a volume, onely one I shall mention, as being a pitch above any, which we have yet observed, or which is ordinary in the other examples, It is this, that when [...] signifies both bur­then, and honour, they do not only render that word by one of these, when it signifies the other, but moreo­ver there being another Hebrew word, to wit [...] which signifies a burthen, that is, denotes one part of the signification of the word [...], and not the other yet those Translators have rendred [...] sometimes by that [Page 179] other signification of the word [...], as Isa. 14. 25. where they render it [...] glory and Exod. 6. 6. [...], where yet the sense requires burthen in both places. Examples of the main observation in the New Testament we shall meet with many, and observe them briefly as they come. That which is here before us, and occasion'd all this preparative discourse, is [...] signify­ing light in Greek and nothing else, but is here used for fire, most clearly upon this ground and no other, because the Hebrew [...] which signifies light, and the sun the fountain of light (from whence it is that the Greeks call the Sun or Apollo [...]) doth also signifie light fire, or flaming fire (from whence perhaps is the Latine, uro, to burn) and so in vulgar use, both fire and light, and here upon one of these is taken and used for the other, [...], when the sense require [...].

g Note: [...] V. 56. Agreed not together] [...] here be­longs not to the agreement or disagreement of their testi­monies, but to the weight of them, or sufficiency to the matter in hand, of putting him to death, either in respect to the number of the witnesses, but especially of the crimes charged on him. The testimonies that were look'd for, were [...], ver. 35. such as would be sufficient to put him to death, and that must not be but under two or three witnesses, and for a crime which is by law capital. Now though there were ma­ny knights of the post brought in, to witnesse against him, v. 56. yet 'tis probable that their witnesses were of severall matters, not two or more of them to one matter, and so 'tis there said, that they were not [...], sufficient in the first sense, in respect of the number of the witnesses. Afterward v. 57. the witnesses agree, more then one in the same testimony, and though it be not in Matthew and Mark set downe in the same words exactly, yet the difference is not reall but verball betweene them (as in many other narrations) and each of them affirm that the witnesses said the same thing. In that verse there­fore, the [...] signifies that the testimonies were not of any capitall crime, or of such importance, as that, allowing them to be true, a man should be put to death for them. And therefore it is that the chief Priest was fain to examine him, and at last adjured him (which I formerly observed the force of, Note on Mat. 26. h.) that out of his own mouth he might draw somewhat to condemn him. (For so the fashion of adjuring was de­signed, Num. 5. 13. when an accusation is not suffici­ently proved, and there is no witnesse against him.) And when by Christs answer he concludes that he had spoken blasphemy, then he rises up and saith, What need have we of any farther witnesses? ver. 63. and Mat. 26. 65.

h Note: [...] V. 61. The Blessed] The Jewes when they name God, generally adde blessed for ever, and thereupon [...] is here the title of God the father, see Note on Rom. 9. d.

i Note: [...] V. 72. Thought thereon] Many conjectures there are about the importance of [...], as that it might be for [...], thinking on it, or that [...] were all one with [...], and that to be rendred, he pro­ceeded or added to weep, that is, he wept, as [...], Lu. 19. 11 a kind of Expletive, or as [...] signifies [...], and [...], abundance, say Grammarians, and then would be all one with his weeping bitterly in the other Evangelist; But the two latter will be lesse probable, if it be mark'd that there is a comma be­twixt [...], and [...], whereas eitheir of those sen­ses requires the connecting of these together, and the advantage that the last hath by agreeing with [...] in S. Matthew, is again lost by that which is observed of this Evangelist, that being S. Peters Scribe, he doth as a true penitent would doe, set out his sinne of denying Christ with more aggravations then any of the Evangelists, and only mentions the repentance, but more slightly then the rest. As for the first, that [...] should signifie [...], it is but affirmed by Casaubon, but not proved by any Grammarian or Glossary, and therefore though proper enough to the place, will be of lesse authority, and besides, this thinking on it seems to have been contained before in the [...], Peters remembring Christs saying. Lesse probable then any of these I conceive that of Claudius Salmasius to be,de foen tra­pez. p. 272. that it should signifie [...], operto capite, putting on his hat, covering his head. To these I might adde another conjecture, that the Hebrew [...] being sometimes rendred [...], and that ordinarily signi­fying to fall down, to prostrate himselfe, and that as an argument and expression of sorrow, [...] may pos­sibly signifie casting himselfe down, prostrating him­selfe. But that which seems to me lest forced, and most proper to the passages set down by the other Evangelists and back'd by the judgment of learned ancient Gram­mareans, is this, that it should signifie looking on Christ casting his eyes upon him he wept. In S. Luke c. 22. 61. 'tis said (in this point of time here set down by S. Mark) that Jesus turned [...] and look'd upon Peter, And his doing any thing upon that look of Christs (as it followes there, he remembred &c.) in an infallible argument that S. Peter look'd upon him also, seeing him look; and that he did so, and there­upon wept, is the summe of this interpretation, And for authority to confirme it, 'tis Phavorinus's glosse [...]. It signifies to look upon any man.

CHAP. XV.

1. AND straightway in the morning [the chief priests held a consultation with the Elders and Scribes, and the whole councell, and] bound Jesus and car­ried him away and delivered him to Pilate.

Paraphrase 1. the chief priests elders and scribes, that is the whole Sanhedrim having sate in con­sultation, and resolved that he was to be put to death (Mat. 27. 1.)

2. And Pilate asked him, Art thou King of the Jewes? And he answering said unto him, [Thou saiest it.]

Paraphrase 2. I am.

3. And the chief priest accused him of many things, but he answered nothing.

4. And Pilate asked him again, saying, Answerest thou nothing? Behold how many things they witnesse against thee.

5. But Jesus yet answered nothing, so that Pilate marvelled.

6. Now at the feast [he released unto them one prisoner, whomsoever they de­sired.]

Paraphrase 6. It was the custome for him to loose to the Jewes, by way of gratification, some one prisoner, whomsoever the multitude of them should demand, v. 8.

7. And there was one named Barabbas, [which lay bound with them that had made insurrection with him, who had] committed murther in the insurrection.

Paraphrase 7. that together with his complices was in prison for having made an insurrection, and this man had also

[Page 180] 8. And the multitude crying aloud began to desire him [to doe as he had ever done unto them.]

Paraphrase 8. to release them a priso­ner according to custome.

9. But Pilate answered them saying, Will ye that I release unto you the King of the Jewes.

10. For he knew that the chief priests had delivered him for envy.

11. But the chief priests moved the people that he should rather release Barab­bas unto them.

12. And Pilate answered and said again unto them, What will ye then that I shall doe unto him whom ye call the King of the Jewes?

13. And they cryed out again, Crucifie him.

14. Then Pilate said unto them, Why, what evill hath he done? And they cry­ed out the more exceedingly, Crucifie him.

15. And so Pilate [willing to content the people, released Barabbas unto them, and delivered Jesus,having s [...]ourged him, [...] when he had scourged him, to be crucified.]

Paraphrase 15. in compliance to the importunity and clamours of the Jewes, though he thought him absolutely innocent (and therefore sent for water to wash his hands of it, Mar. 27. 24.) and though he had inflicted scourging, as a lower punishment, to release him from this higher, see note on Lu. 23. 16. released Ba­rabbas, and gave them their desire, delivered Jesus to be crucified.

16. And the souldiers [led him away into the hallwhich i [...] the Praetors ha [...] called Praetorium, and they call together the whole band.]

Paraphrase 16. took him aside into an inner hall from that where Pilate sate, (the hall where the Praetor sate in judicature) as a retiring room, and there they first set the whole band of souldi­ers, to guard him to his execution.

17. And they note a clothed him with purple, and platted a crowne of thorns and put it about his head.

18. And began to salute him, Haile King of the Jewes.

19. And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

Paraphrase 17, 18, 19. Then they at­tired him and set him out like a mock-king (implying that to be the crime for which he was punisht v. 2.) puting on him a purple garment, and fastening a crown of platted thorns upon his head, and in a scoffing manner bowing themselves to him as to a King, but withall striking him with a cane, and spitting on him.

20. And when they had mocked him, they took off the purple from him, and put his owne clothes on him, and led him out to crucifie him.

21. And they [compell'd] one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his crosse.

Paraphrase 21. See note on Mat. 5. s.

22. And they bring him unto [the place Golgotha, which is, being interpreted, The place of a skull.]

Paraphrase 22. a place called Golgo­tha, that is, a place called a skull, Lu. 23. 33.

23. And they gave him to drink [wine mingled with myrrhe] but he received it not.

Paraphrase 23. See note on Mat. 27. 34. f.

24. And when they had crucified him, they parted his garments, casting lots upon them, what every one should take.

25. And it was the third houre, and they crucified him.]

Paraphrase 25. And betwixt the third and the sixth houre, Joh. 19. 14. that is betwixt nine, and twelve of the clock, he was condemn'd by Pilate, and soon hurried away by the souldiers, and fasten'd to the Crosse.

26. And the note b superscription of his accusation was written over, the King of the Jewes.]

Paraphrase 26. And according to the Roman custome, his Indict­ment, or charge for which he was put to death, was written and fixt over his head.

27. And with him they crucified two theeves, one on his right hand, and the other on his left.

28. And the scripture] was fulfilled, which saith, And he was numbred with the transgressors.

Paraphrase 28. And by this meanes that prophecy Isa. 53. 12.

29. And they that passed by railed on him, wagging their heads, and [saying, Ah,] thou that destroyest the Temple and buildest it in three daies,

Paraphrase 29. using an expression of detestation, said,

30. Save thy self and come downe from the crosse.

31. Likewise also the [chief Priests with the Scribes scoffing at him, said one to ano­ther, [...] chief priests mocking said among themselves with the Scribes, He saved others,] himself he cannot save.

Paraphrase 31. Rulers of the Sanhe­drim mocking him said a­mong themselves, He undertook to be a saviour of others, and did many miraculous cures on others, but

32. Let Christ the King of Israel descend now from the crosse, that we may see, and believe; and [they] that were crucified with him reviled him.

Paraphrase 32. one of them

33. And when the sixt hour was come,] there was darknesse over the whole land untill the ninth hour.

Paraphrase 33. And when the trumper, that founded twelve at noon, had gone.

34. And at the ninth hour Jesus cryed with a loud voyce, saying. Eloi, Eloi, lama sabacthani, which is being interpreted, My God, my God, why hast thou forsaken me?

35. And some of them that stood by, when they heard it, said, behold he cal­leth for Elias.

36. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone, let us see whether Elias will come to take him downe.

37. And Jesus cryed [with a loud voice and] gave up the ghost.

Paraphrase 37. aloud, saying, Father into thy hands I commend my spirit, and so

38. And the [veile] of the Temple was rent in twaine from the top to the bottome.

Paraphrase 38. See Mat. 27. 51.

39. And when [the Centurion] which stood over against him, sawthat when he had to cryed, he gave [...] he so cryed out and gave up the ghost, he said, Truely this man was the son of God.

Paraphrase 39. the commander of the band of souldiers, and other of the souldiers, Mat. 27. 54.

40. There were also women looking on afarre off, among whom was Mary Mag­dalen, and Mary the mother of note c James the [...], lesse, and of Joses, and Salome.

41. Who also when he was in Galilee followed him and ministred unto him, and many other women which came up to Jerusalem.

[Page 181] 42. And now when the even was come (because it was the preparation, that is, the [day before the sabhath,)]

Paraphrase 42. eve of the feast of un­leavened bread, the first day o [...] which was the sabbath or saturday, that year of Christ's passion,)

43. Joseph of Arimathea [an honourable note d counseller,] which also waited for the kingdome of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

Paraphrase 43. one of the Sanhedrim, (Lu. 23. 50.) or els a Decu­rion, or Counsellour in the Province.

44. And Pilate [marvelledwhether he were vet dead, [...] if] he were already dead, and calling unto him the Centurion, he asked him, whether he had been any while dead?

Paraphrase 44. did not know, doubted whether

45. And when he knew it of the Centurion, he gave the body to Joseph.

46. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him, in a sepulchre, which was hewn out of a rock, and rolled a stone unto the doore of the sepulchre.

47. And Mary Magdalen and Mary the mother of Joses beheld where he was laid.

Annotations on Chap. XV.

a Note: [...] V. 17. Clothed him with purple] Many particulars mention'd in their dealing with Christ were not from the Jewish, but the Roman customes. Some were men­tion'd in the Note on Mat. 27. 15. d. and such was here the putting the purple or scarlet robe upon him, which the text here saith was done by the souldiers, and Luke by Herods servants, or else the Roman guards, Lu. 23. 11. And so saithDe re vest. Lazaerus Bayfius, this purple or scarlet gown, or robe was the Roman fa­shion, call'd toga picta, and accordingly by S. Luke [...] ch. 23. 11. and was by way of scoffe brought to Christ by the souldiers, as if it had been sent by the Senate and people of Rome to him, which, as the Jewes said, pretended to be their King. See farther Lu. 23. b.

b Note: [...] V. 26. Superscription of, &c.] That it was the Romans custome to write the crime, for which any man suffered death, in a table, and carry it before him to ex­ecution, appears by Eusebius Eccl. hist. l. 5. c. [...]. where of Attalus the Christian Martyr it is said, that he was led about the amphitheatre, [...], &c. with a table carried before him, in which was written in Latine, This is Attalus the Christ­ian. So in Suetonius, Domit. c. 10. Detractum in are­nam canibus objecit, cum hoc titulo, Impiè locutus &c. He brought him out, and cast him to the dogs, with this title, or inscription, He spake impiously. This elsewhere he calleth elogium, a way of publishing the fault, in Calig. and so Tertullian in his Apologie c. 11. And as of other kinds of death, so particularly of those that are crucified. This is mention'd by Dio of a servant, that he was carried to the crosse, [...] with a writing, or words, declaring the cause of his being put to death. From these records of the Romans, appears the propriety of all these expres­sions in the severall Evangelists, [...], the superscription of the cause, or of his crime here in Marke; [...], the charge, or cause, written over his head, Mat 27. 37. and simply, [...] inscription, Lu. 23. 38. and [...] (the Latine word Titulus) title, Joh. 19. 19. all to the same pur­pose, noting this Roman custome observed in the dealing with him more Romano, after the manner of the Romans.

c Note: [...] V. 40. James the lesse] That the Positive [...] is here taken for the Comparative, the lesse, or the youn­ger, doth not appear by any circumstance of this text or Analogie of other places. And there were three James's so known, two Apostles, & the third the brother of the Lord, that this title of the lesse in the Compa­rative, could be no character of the third of these, to distinguish him from the other two. That which is most probable is, that being a kind of cognomen here, it is an Abbreviate of [...], little in stature, the phrase used of Zacchaeus Lu. 19. 3. and so notes this James to have been about Zacchaeus's size or pitch, and and so distinguish him from the others of that name, who, it should seem, were not so.

d Note: [...] V. 43. Counseller] What is meant by [...] Counseller here, is matter of some question. Most probable it is, that it imports one of the Decuri­ones placed by the Romanes in their Colonies or pro­vinces; So saith Fornerius, Decuriones [...] dice­bantur quòd consilii gratià allegerentur, the Decuriones were called Counsellers, because they were chosen to give counsel. So the old Greek and Latine Lexicon, [...], Decurio, Curialis. So the old Glossarie, Decurio [...]. Now what the Decurio is, we find in the Digests, Lib. 5 [...]. Tit. 16. de verbor. signif. leg. 239. § 5. Decuriones dictos aiunt ex eo, quòd initio, cùm coloniae deducerentur, decima pars eorum qui duce­rentur consilii publici gratiâ conscribi solita sit. They were so called, because at the first when Colonies were sent out, the tenth part of them were appointed to sit as a standing Councel, to manage affaires. And such an one at this time was Joseph, and he [...], a person of great eminence.

CHAP. XVI.

1. AND when the sabbath was past, Mary Magdalen and Mary the mother of James and Salome, had bought sweet spices, that they might come and [anoint] him.

Paraphrase 1. embalme

2. And very early in the morning the first day of the week, they came unto the sepulchre note a [at the rising of the sun,]

Paraphrase 2. when the Sun was ap­pearing in their Horizon.

3. And they said among themselves, Who shall roll us away the stone, from the doore of the sepulchre?

4. (And when they looked, they saw that the stone was rolled away) for it was very great.]

Paraphrase 3, 4. And questioning one with another who should roll away the stone from the doore of the tomb, it being a very great stone, they looked up and discerned that it was already removed.

5. And entring into the sepulchre, they saw [a young man] sitting on the right side, clothed with a long white garment, and they were affrighted.

Paraphrase 5. an Angel in the appea­rance of a young man

6. And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified; he is risen, he is not here, behold the place where they laid him.

[Page 182] 7. But goe your way, tell his disciples, and Peter, that he goeth before you into Galilee, there shall ye see him, as he said unto you.

Paraphrase 7. But stay not here seek­ing the living in a tomb, but goe tell his disciples, and particularly Peter, that according to his own words before his death, c. 14. 28. he is risen from the dead, and that &c.

8. And they went out quickly, andran [...] fled from the sepulchre; for they trembled, and were amazed, [neither said they any thing to any man, for they were afraid.

9. Now when Jesus was risen early the first day of the week, he appeared first] to Mary Magdalen, out of whom he had cast seven devils,

Paraphrase 8, 9. and being very much amazed and frighted, they did not declare this to any whom they met by the way, but go­ing to tell the Apostles what they had heard of the Angel, Mat. 28. 9. before they came to them, Jesus himself appeared to them, and first

10. And she went and told [them that had been with him,] as they mourned and wept.

Paraphrase 10. those that belonged to him, that is, his disciples,

11. And they, when they had heard that he was alive, and had been seen of her, believed not.

12. After that, he appeared in another form unto two of them, as they walked and went [into the countrey.]

Paraphrase 12. to a village called Em­maus, Lu. 24. 13.

13. And they went and told it unto the residue, neither believed they them.

14. Afterward he appeared unto the eleven, as they sate at meat, and upbraided them with their unbelief, and hardnesse of heart, because they believed not them which had seen him after he was risen,

15. And he said unto them, Goe ye into all the world, and preach the Gospel to [ note b every creature.]

Paraphrase 15. all the Gentiles.

16. He that beleiveth, and is baptized, shall be saved; but he that beleiveth not, shall be damned.]

Paraphrase 16. And he that receiveth the Gospel preached by you, and thereupon becomes a proselyte, or disciple of Christ, and desires and receives Baptisme, the seale of the new Covenant, shall for all his former sins, sincerely repented of and forsaken, receive plenary pardon, and upon perseverance in new life, eternall blisse; but he that stands out obstinately and impenitently, shall be damned,

17. Andsignes shal attend those that believe these things [...] these signes shall follow them that believe; In my name shall they cast out devils, they shall speak with new tongues,]

Paraphrase 17. And moreover for the propagating the Gospel as farre as may be, the Spirit shall be powr'd out upon you, and from you communicated to others, and thereby ye shall be enabled to doe miracles, cast out devils, speak strange languages (Act. 2.) &c.

18. note c They shall take up serpents, and if they drink any deadly thing, it shall not hurt them, they shall lay hands on the sick, and they shall recover.

19. So then after the Lord had spoken unto them, he was received up into heaven, and sate on the right hand of God.

20. And they went forth and preached every where, the Lord working with them, and confirming the word with signes following. Amen.

Annotations on Chap. XVI.

a Note: [...] V. 2. At the rising] The various readings in this place, may deserve to be taken notice of. 1. Gregorie Nys­sen Serm. de Resurr. saith, [...]. The most exact Copies put in [...] now. And so Eusebius de Demonstr. Euang. l. 10. in the end, reads [...], the sun being now risen, and so Lucas Brugensis cites it out of some Ma­nuscripts. 2ly. The ancient Greek and Latine MSS read [...] in the present tense, and if the [...] now, be joyned with that, the plain sense will be, the sun now rising, or as our English, at the rising of the sun, and so it will agree exactly with S. Matthew's [...], the day beginning to appear, or shine, [...], the Lords day beginning to shine, saith Ignatius ad Trall.

b Note: [...] V. 15. Every creature] What [...] here sig­nifies is clear by comparing this passage with the same, as 'tis set down in the other Gospels. In S. Matthew (with whom S. Mark throughout most exactly agrees) it is thus, [...], Goe and gather disciples over all nations, and immediately follows (as here) baptizing th [...]m, &c. In S. Luke thus c. 24 47. [...], &c. [...], repentance and remission of sins must be preach'd to all nations. From whence not onely appears that [...] in this place is all the Gentiles, but a very fit occasion is offered of interpreting the same phrase again in a very hard place, Rom. 8. 22. and 1 Pet. 2. 13. which we shall referre to be explain'd more at large on those chapters. Some ground of the use of the phrase in this sense, seems to be taken from the Hebrew, which uses [...] (which signifies creatures properly) for men, as being the most excellent creatures. And so the Ara­bick also, as appears by one of their Geographers, who speaking of cities, often saith, that there are in it many [...], that is, literally [...] creatures, but clearly signifies men, and so [...] every creature, is all men, in opposition to the Jewes, that is, not only they, but all other nations of men beside.

c Note: [...] V. 18. They shall take up serpents] This seems to be prophecied of by that Sibyll, out of which Virgil had learnt the substance of that verse of his,

Occidet & serpens, & fallax herba veneni
Occidet—

The serpent shall die, and the deceitfull poisonous herbe, that is, shall lose their efficacy,

The Gospel according to S. LUKE.

CHAP. I.

1. FOrasmuch as many have taken in hand to set forth in order a de­claration of those things [whichhave been performed are most surely note a believed among us,]

Paraphrase 1. which have in these late years been so illustriously act­ed among us,

2. Even as they delivered them unto us, which from the be­ginning were eye-witnesses, and [ note b ministers of the word,]

Paraphrase 2. Instruments and actors of those things, which were the subject matter of this following history.

3. It seemed good to me also, havingexactly traced all things from the top, or from the beginning, [...] had perfect understanding of things from the very first, to write unto thee in order,] most note c excellent Theophilus,

Paraphrase 3. I thought fit also, having gotten exact knowledge of the several passages, to set them down by way of history.

4. That thou mightst know the certainty of those things, wherein thou hast beencatechi­ [...]ed [...] instructed.]

Paraphrase 4. That thereby thou may­est be confirmed in the belief of those things which are supposed to have been taught thee, and received by thee to prepare thee for baptisme, viz. the principles of Christianity.

5. There was in the daies of Herod the king of Judea, a certain priest named Zacharias, [of the note d course of Abia,] and his wife was of the daughters of Aaron, and her name was Elizabeth.

Paraphrase 5. of the family of Abia, [...] Chron. 24. 10. that is, of the eighth of the 24. courses of the Priests, which ministred in the temple by their weekes.

6. And they were both [righteous before God, walking in all the commande­ments and ordinances of the Lord, blamelesse.]

Paraphrase 9. sincere, upright persons, which so lived in obedience to Gods will in all matters of duty (without indulgence in any known sinne) and to all the Jewish observances, as with Gods mercifull allowance to humane frailties, is sure to be acceptable in Gods sight.

7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.]

Paraphrase 7. And they were childlesse in the same manner as Abra­ham was, for beside the barrennels of the wife they were both of an age conceived to be past child-bearing.

8. And it came to passe that while he executed the priest's office before God in the order of his course,

9. According to the custome of the priests office, [his lot was to burn incense when he went into the Temple of the Lord.]

Paraphrase 9. it was his course to go into the Sanctuary, and offer incense there.

10. And the whole multitude of the people were praying without at the note e time of incense.]

Paraphrase 10. And while the Priest offered incense within, the peo­ple, according to the custome, were praying without.

11. And there appeared unto him an Angel of the Lord, standing on the right side of the altar of incense,

12. And when Zacharias saw him, he was troubled, and fear fell upon him.

13. But the Angel said unto him, Fear not Zacharias, for [thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.]

Paraphrase 13. thy prayer for the people (joyned with the in­cense, Lev. 16. 17.) and for the whole world (as Josephus and Philo say) is now most effectually heard, God meaning now suddenly to send the Messias, and before him his forerunner, who shall be born of thy wife Elizabeth, and called John.

14. And thou shalt have joy and gladnesse, and many shall rejoyce at his birth.]

Paraphrase 14. And this birth of a son to thee in thy old age by a barren wife, shall not only be matter of joy and exultation to thee, but to many others also, all that expect the Messias, shall rejoyce at this coming of Elias his forerunner.

15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the holy Ghost, even from his mo­thers womb.]

Paraphrase 15. For he shall be a very eminent person, abstaining after the manner of the Naza­rites, and the power of the holy Ghost shall be discern'd to be upon him very early, v. 80.

16. And many of the children of Israel shall [...]e turn to the Lord their God.]

Paraphrase 16. And being a Preacher of repentance to the Jewes, he shall work upon many of them, and bring them to repentance and new life.

17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient tothe pru­dence of the just, or, the minding of just things the note f wisdome of the just, to make ready a people prepared for the Lord.]

Paraphrase 17. And he shall go before the Messias, as his harbinger, with the same affections of zeal and courage against sinne, (see note on ch. 9. d.) of earnest calling for repentance, (and reproving even Herod himself) and with the same authority and prophetick power, which toward Ahab was observable in Elias (to whom he hath a greater resem­blance then to any of the old Testament) to work an universall reformation among the Jewes, to bring them to the minding of those things which tend to true justice, and not only of externall legall observances, to sincere reformation and change of all their evil waies; and so fit men to receive Christ on his conditions, and to render themselves capable of his mercies.

18. And Zacharias said unto the Angel, Whereby shall I know this? for I am an old man, and [my wife well stricken in years.]

Paraphrase 18. my wife beside that she hath all her time been barren▪ grown in years also, past bearing of children.

19. And the Angel answering said unto him, [I am Gabriel, that stand in the presence of God, and am sent to speak unto thee, and to shew thee these glad tidings.]

Paraphrase 19. My name is Gabriel, and I am an officer or atten­dant that wait on God, by whom I was dispatcht on this good message to thee.

[Page 184] 20. And behold, thou shalt be note g dumb, and not able to speak, untill the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.]

Paraphrase 20. And as a punishment of thy unbelief, and withall as a signe to assure thee of the truth of what I say, thou shalt be deaf and dumb, and so continue till after the birth of the child, v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth, reckoning from this time.

21. And the people waited for Zacharias, and marvailed that he tarried so long in the [Temple.]

Paraphrase 21. Sanctuary.

22. And when he came out he could not speak unto them, and they [perceived that he had seen a note h vision in the Temple, for he beckned unto them, and remained speechlesse.]

Paraphrase 22. concluded that God had given him some revelation in time of his offering incense, and he made signes to them, but was not able to speak to them, continuing dumb, after the amazement of it was over.

23. And it came to passe that assoon as the daies of his note i ministration were ac­complished, he departed to his own house.

24. And after those daies his wife Elizabeth conceived, and hid her self five moneths, saying,

25. Thus hath the Lord dealt with me in the daies wherein he looked on me, to take away my reproach among men.]

Paraphrase 24, 25. And his wife Eli­zabeth conceived presently (see v. 20. and note m.) and as­soon as she perceived it, she went out of the way to avoid the discourses of the people, and returned not till the time of the conception of Christ (and revealing of that) whose officer and harbinger onely, John was to be, And Elizabeth blessed God for this miraculous mercy of his, in giving her a child in her old age, and so taking away from her the reproach of barrennesse, which was so heavy and unsupportable among the Jewes, Isai. 4. 1.

26. And in the sixt moneth] the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

Paraphrase 26. And in the sixt moneth after Elizabeth's conception, See v. 36.

27. To a virgin espoused to a man whose name was Joseph, of the house of David, and the virgins name was Mary.

28. And the Angel of the Lord came in unto her and [said,hail gra­cious per­son, the Lord be Haile thou that art note k highly favoured, the note l Lord is with thee, blessed art thou among women.]

Paraphrase 28. saluted her in this form, Hail thou gracious person, the Lord of heaven be with thee, Let all men for ever account of thee as the most blessed woman in the world.

29. And when she sawit him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.]

Paraphrase 29. And seeing and consi­dering what had happened, she knew not what to judge of it, but cast about, what should be the importance of this salutation.

30. And] the Angel said unto her, Fear not Mary, thou hast found favour with God,

Paraphrase 30. And while she was thus musing,

31. And behold] thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.

Paraphrase 31. And though thou art a virgin, yet &c. (See Ma [...]. 1. 21.)

32. He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David.

33. And he shall reigne over the house of Jacob for ever, and of his kingdome there shall be no end.]

Paraphrase 32, 33. He shall be an e­minent person, being the son of God (see note on Mat. 1. l.) and the God of Israel shall settle upon him a spirituall kingdome, of which that temporall of David was but an imperfect representation, the absolute government of the Church, that spirituall house of Jacob, and that kingdome of his shall continue forever, shall never be destroyed, as the kingdome of the Jewes shall.

34. Then said Mary unto the Angel, How [shall this be, seeing I know not a man?]

Paraphrase 34. can I, being a virgin, conceive?

35. And the Angel answered and said unto her, [The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing that shall be borne of thee, shall be called the son of God.]

Paraphrase 35. This shall be done by the Holy Ghost, and the power of the eternall God coming upon thee, for which cause the child which shall be born, shall be the son of God, and not of any man.

36. And behold, thy cousin Elizabeth she hath also conceived a son in her old age, and this is the sixt moneth with her who was called barren.

Paraphrase 36. And for a token of this, know thou that thy cousin Elizabeth hath also conceived in her old age, and that barren woman is now six moneths gone with child.

37. For with God nothing shall be impossible.]

Paraphrase 37. For nothing is impos­sible for God to perform, be it never so strange, or difficult.

38. And Mary said, Behold the handmaid of the Lord, be it unto me accor­ding to thy word.] And the Angel departed from her.

Paraphrase 38. And Mary exprest her faith and her obedience, ready to be disposed of by God, as he thinks fit, with all submission and humility of mind.

39. And Mary arose note m in those daies, and went into the hill-countrey with hast into a city of Judah.]

Paraphrase 39. And immediatly (see v. 24.) Mary arose, and went as speedily as she could into the hill-countrey, to some city there (of which there were many, Josh. 15. 48.) within the portion of Judah, to visit Elizabeth her cousin.

40. And entred into the house of Zacharias, and saluted Elizabeth.

41. And it came to passe that when Elizabeth heard the salutation of Mary, the babe leaped in her womb, and Elizabeth [was filled with the holy Ghost.]

Paraphrase 41. was transported and inspired by God with a pro­phetick Spirit, See note n.

42. And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.]

Paraphrase 42. And she brake out into the same words that the Angel had used to Mary, v. 28. adding also an Eulogy or benediction to the child in her womb.

43. And whence] is this to me, that the mother of my Lord should come to me?]

Paraphrase 43. And what an honour

44. For lo, [assoon as the voice of thy salutation sounded in mine eares, the babe leaped in my womb for joy.]

Paraphrase 44. at the very minute wherein thou first spakest to me, I was so affected with joy, that the child did suddenly spring in my womb by reason of that joy which transported me.

[Page 185] 45. And blessed is she that believed, for there shall be a performance of those things which were told her from the Lord.]

Paraphrase 45. Thy beliefe v. 38▪ of that message which the Angel delivered unto thee from God, v. 28. and 36. shall never be repented of by thee, for it shall certainly be performed in every particular exactly.

46. And Mary said, My soul doth magnifie the Lord,

47. And my spirit hath rejoiced in God] my [...]aviour.

Paraphrase 46, 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God, saying, All the faculties of my soule, my affections, and my rationall faculty, have all reason to blesse and praise the name of God.

48. For he hath regarded the low estate of his hand-maiden, for behold, from henceforth all generations shall call me blessed.]

Paraphrase 48. For he hath done an honour, (the greatest that was ever done to any) to me the unworthiest of all his servants, In which respect all posterities shall look upon me, as the happiest person, the most highly dignified by God of any.

49. For he that is mighty hath done to me great things, and holy is his name.]

Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination, his name be blessed for it.

50. And his mercy is on them that fear him from generation to generation.]

Paraphrase 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly, from time to time to all eternity.

51. He hath shewed strength with his arm, he hath scattered the proud in the imagination of their hearts,]

Paraphrase 51. Whereas the proud and great designers of the world are so farre from being favoured, that they are opposed and confounded by him.

52. He hath put down the mighty from their seates, and exalted them of low degree.]

Paraphrase 52. Nothing is more or­dinary with him then to de­base the lofty Atheist, and to advance the humble person, though of never so low degree.

53. He hath filled the hungry with good things, and the rich he hath sent empty away.]

Paraphrase 53. The poor that calls to him is replenisht by him, and the rich man that trusts in his wealth, is often brought to beggery.

54. He hath holpen his servant Israel, in remembrance of his mercy,

55. As he spake to our fathers, to Abraham, and to his seed for ever.]

Paraphrase 54, 55. He hath now per­form'd his promise to Abra­ham and to his seed, hath exhibited to them (the Jewes, and all the believing world) that great promised mercy, and so made a provision for them, which shall never fail, sent the Messias, the Saviour of the world so long expected, a mercy that shall never be taken away from us.

56. And Mary abode with her about three moneths, and returned to her own house.

57. Now Elizabeths full time came that she should be delivered, and she brought forth a son.

58. And her neighbours and her cousins heard how [the Lord had shewn great mercy upon her,] and they rejoiced with her.

Paraphrase 58. God had shewn a mi­racle of mercy to her, in gi­ving her a child thus in her old age, and when she had been barren so long.

59. And it came to passe that [on the eight day they came to circumcise the child, and they called him Zacharias after the name of his father.]

Paraphrase 59. on the eighth day whereon it was the custome to circumcise children, and to give them names, the kindred and neighbours met to that purpose, and they intended to call him by his fathers name, Zachary.

60. And his mother] answered and said, Not so, but he shall be called John.

Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God, and not from her husband, who was now dumb, and so had been ever since the Angel spake to him, v. 22. (see Titus B [...]strensis p. 771. B.)

61. And they said unto her, There is none of thy kindred, that is called by this name.

62. And they made signes to his father, how he would have him called.

63. And he asked for a writing table, and wrote, saying, His name is John: and they marvailed all.

64. And his mouth was opened immediatly, [and his tongue loosed,] and he spake and praised God.

Paraphrase 64. and his tongue restored to him as before.

65. And fear] came on all that dwelt round about them, and all these sayings were noised abroad throughout all the hill-countrey of Judaea.

Paraphrase 65. And great astonish­ment and reverence

66. And all they that heard them, laid them up in their hearts, saying [What manner of child shall this be? and the hand of the Lord was with him.]

Paraphrase 66. Certainly this child will prove some notable per­son: And God in a speciall manner was present to him, to assist and prosper him.

67. And his father Zacharias was filled with the holy Ghost, and note n prophecyed, saying,

Paraphrase 67. And Zachary by espe­ciall motion of the Spirit of God coming on him, sung this hymne.

68. Blessed be the Lord God of Israel, for he [hath visited and] redeemed his people.

Paraphrase 68. hath performed his pro­mise often mentioned (see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31.) of visiting and bringing Israel out of Aegypt in this spirituall (as formerly he did by way of temporall) deliverance, and by the Christ the Messias now to be born, hath

69. And hath raised up [an note o horne of salvation for us, in the house of his ser­vant David.]

Paraphrase 69. a King a Ruler, and eminent deliverer for his peo­ple; and although the kingdome be not a secular one, yet is he to be borne of Davids family.

70. As he spake by the mouth of his holy prophets, which have been since note p the world began,

71. That we should be saved from our enemies, and from the hands of all that hate us.

72. To performe [the mercydeale mer­cifully with our fathers [...] promised to our fathers] and to remember his holy covenant,

Paraphrase 72. the promises made to our fathers, wherein not only they but especially their seed was concerned. Gen. 22. 16.

73. The oath which he sware to our father Abraham,

74. That he would note q [grant unto us, that we beingdelivered without fear from the hands of on [...] enemies might serve him delivered out of the hands of our enemies, might serve him note r without fear,

75. In holinesse and righteousnesse before him all the days of our life.]

Paraphrase 74, 75. give us power, ability, grace, that we being secured and rescued from dan­ger of enemies might obey and attend him in a sincere performance of all duties toward God and man, and cheerfully and con­stantly persevere therein.

[Page 186] 76. And thou child shalt be called the Prophet of the highest, for thou shalt go before the face of the Lord to prepare his wayes,]

Paraphrase 76. And this John shall be a prophet of God, (foretelling judgments on the nations, if they repent not speedily) or rather of an higher ranke, pointing out Christ (see Mat. 11. note d.) and as his forerunner, by the preaching of repentance and change, to fit men for Christ.

77. To give knowledge of salvation to his people, by the remission of their sinnes,]

Paraphrase 77. To teach men that in Christ there is a possibility of obteining salvation for sinners, to wit by pardon of their sins upon repentance and new life.

78. Through the tender mercy of our God, whereby the note f rising of the Sun, or the East. day-spring from on high hath visited us,]

Paraphrase 78. which is a special act of compassion in God, through which it is that this rising Sun. i. e. the Messias or Christ, so called by the Prophets, is come from heaven to visit and abide among us.

79. To give light to them that sit in darknesse, and in the note t shadow of death, to guide our feet into the way of peace.]

Paraphrase 79. to shine forth to blind, ignorant, obdurate worldlings, living in a state of death, and to put us into that way that will bring us to salvation.

80. And the child grew and waxed strong in spirit, and was in the deserts, till the day of his shewing unto Israel.]

Paraphrase 80. And Iohn grew, and had the Spirit of God dayly more and more shewing himself in him, and dwelt in the hill countrey of Iudea, where he was born, till the time of his preaching, or setting to the execution of his office among the Iews.

Annotations on Chap. I.

a Note: [...] V. 1. Most surely believed] This word [...] hath several notions in the New Testament: 1. It is no more then [...] to be fulfilled, performed, done. So 2 Tim. 4. 5. [...], fulfil or perform thy mi­nistery. So saith Phavorinus [...], ful­fil, adding, [...], as the Apostle saith, Fulfil, or performe thy ministery. So in [...]. p. 27. & 51. Nilus [...] to fulfil desire is to do what is desired, so 2 Tim. 4. 17. [...], that the preaching may be fulfilled, i. e. gone through with, and that the Gentiles may hear, i. e. that it may be preached to the Gentiles also. So in Hesychius Presbyter, Cent. 2. 10. [...], the Old Te­stament did not perfect or complete the inward man to piety, or in that respect; [...], and [...] in the same sense. And so 'tis in this place, [...], things which have been done, perfor­med, acted, among us, of which the [...], or narra­tion ensuing doth consist. And this is perfectly agree­able to the notion of the Hebrew [...] (that in the Old Testament is once rendred by it) which signifies to fulfil, and performe, as well as to fill. So the He­brews have a proverbe [...] let a man fulfil his heart, i. e. do what he lists, and in the Psalmist [to fill, or fulfil, all thy mind], is [to grant all thy petitions.] Secondly then it signifies to fill, and so [...] is fulnesse or plenty, Col. 2. 2. [...] the riches of the fulnesse of un­derstanding, and because the Hebrew [...] signifies Metaphorical, as well as real filling, infusing, imbuing, &c. [...] and [...] do so too. And according to the matter of subject, to which it is applyed, the sig­nification is yet farther varied. For so being applyed to the Heart, the principle of action, it signifies [to incite to any action, to embolden to do any thing] and when there is any thing of difficulty in it, or of danger, then it is particularly to give courage, or confidence, to em­bolden. So Act. 5. 3. [...]; [...] why hath Satan filled thy heart, that thou shouldst lye, or deceive the Holy Ghost? i. e. why, or how did Satan incline or embolden thee to do this villany? and so Eccles. 8. 11. [...], the heart of the sons of men is filled to do evil, i. e. men are by impunity incited and em­boldned to do so. So Hest. 7. 5. who hath filled his heart to do this? or, whose heart hath filled him to do this? where the Greek reads distinctly [...]; who is it that hath dared? to denote the danger that he incurred that had done it, and so the boldnesse of the adventurer. And thus [...] comes ordinarily to signifie boldnesse, confidence, [...] Heb. 6. 11. confidence of hope, the same with [...] else­where, [...], confidence of faith, Heb. 10. 22. the effect of being wash'd from an evil conscience in the end of the verse, and the instrument of the [...], coming cheerfully to God, in the beginning. So [...] Rom. 4. 21. being confident that God was able, and so boldly depending on it. So 1 Thess, 1. 5. Our Gospel hath been towards you (preached to you) not onely in word, but in power, and in the holy Ghost, [...], and in or with much con­fidence, for so the next words [as ye know what man­ner of men we were among you] are interpreted, c. 2. 2. we were confident in our Lord to speak the Gospel of God to you in much contention. And so Rom. 14. 5. [...], Let every man have assurance (such as on which his actions are to depend) in his own (not any other mans) understanding. The Kings MS. leaves out [...], and then the meaning is Let a man be moved to do any thing by his own, not by another mans conscience, for so the Context enforce [...]h, being in opposition to one mans judging another for doing what he thinks he ought to do, v. 4. according to that of 1 Cor. 10. 29. why is my liberty judged of another mans conscience? These are the places where the word is used in these books, which are therefore put together here in the first place.

b Note: [...] V. 2. Ministers] Two possible acceptions there are of the phrase, [...] here, first [...] the word may signifie, as it doth in some other places, the matter, the thing spoken of, for so it doth v. 4. [...], the words, i. e. the things, wherein thou hast been instructed. So [...], the word, i. e. thing done c. 2. 15. (see Note on Mat. 2. h.) and in this notion [...]] will be the Apostles, as those that were Christs instruments and officers, not one­ly saw, but acted themselves the things, the passages that are here related. And this is the plainest and clea­rest meaning of the phrase. 2ly. It is the opinion of other learned men, and, among them ofin Pandict. p. 31. Budaeus, that [...] signifies here, as generally it doth throughout S. Johns Gospel, the word, i. e. Christ incarnate. That the use of this phrase or title of Christ should not be appropriated to S. John onely, may appear probable, because this style seems to have been known among the Jews, before Christs time, and is oft used by the Chaldee paraphrast, [...] the word of the Lord. As when Gen. 3. 22. we read, The Lord said, Behold the man, &c. the Targum hath it [And the word of the Lord God said, Behold Adam whom I have created alone in my age, as I am alone in the highest heavens, see the learned Paul Fagius on the Chaldee para­phrase of that place. So Gen. 26. the word of the Lord created Adam. So Isa. 1. 17. in stead of my soul, the Targum hath [...] my word hateth, and c. 45. 17. [Page 187] Israel is delivered or saved, by the Lord, they read, [...] by the word of the Lord, so Jer. 1. 8. be­cause I am with thee, they read, because my word is with thee, and so Psal. 110. 1. The Lord said unto my Lord, they again, The Lord said [...] to his word. And to Abraham, Gen. 15. 1. I am thy shield, My word is thy shield. So is Christ called the word, in the Alcoran, and therefore the paraphrast of it, Ben Achmet expounds his word by the son of Mary. And it seems this word in this sense was gotten among the Heathens very antiently, which caused Amelius, when he read the beginning of S. Johns Gospel, to cry out, Per Jovem barbarus iste cum nostro Platone sentit, verbum Dei in ordine principii esse, This barbarian is of our Plato's opinion, that the word of God is in the or­der of principles. Thus Julian the Apostate hath [...], Jesus, God, word, Ep. 51. p. 210. Of the full importance and cause of this name see Sol. Glas­sius in [...]. Messiae, p. 270.

c Note: [...] V. 3. Excellent Theophilus] 'Tis not certain that Theo­philus here was the proper name of a particular man, but perhaps a feigned title to signifie every Christian, every one that loved God, to whom he addresses his discourse. Thus saith Epiphanius Haer. 51. p. 429. [...], whether he wrote to one Theophilus, when he said this, or whether to every man that loved God; leaving it uncertain which it was. Thus Sal­vian, in his Epistle to Salonius, prefix'd before his books ad Eccles. Cathol. giving him an account, why he inscribed those books not by his own name, but by that other of Timothy, saith he followed this Euange­lists example, qui in utroque divini operis exordio Theophili nomen inscribens, cùm ad hominem scripsisse videatur, ad amorem Dei scripsit, who in the beginning both of his Gospel and of the Acts inscribing the name Theophilus, seeming to have written to a man, he wrote to, or for, the love of God. Thus in Athanasius l. de incarn. [...], and [...] are used promiscuous­ly for Christians. [...] And then [...] will be no title of honour, nor any more then Optimus in Latine, a forme of civility onely.

d V. 5. Of the course of Abiah] Though the word [...] do literally denote the service of no more then a day, P. 763. [...]. yet it is not so to be taken here, but in a greater latitude, for the space of a week. So saith Titus Bo­strensis, [...], you must not understand the word of dayly continuance and serving in the Temple, but of weekly.

e Note: [...] V. 10. time of incense] At the time when the Priest offered incense within in the Sanctuary or Tabernacle, the people were left alone without, [...] in the atrium Ju­daeorum, the court of the Jews, praying for the pardon of sins, every man apart for himself till the Priest came back again, and pronounced the benediction. This is it that seems to be referred to by the half hours silence in heaven, Rev. 8. 1. which seems there to be set in re­lation to that time of the Priests being gone in to offer incense; This is set down punctually Ecclus. 50. where v. 15. there is mention of the high priest Simon the Son of Onias offering [...], the odour of sweet smell, or of incense, unto God. Then, saith he, the sons of Aaron cryed out and sounded with trumpets▪ v. 18. (as in that Rev. 8. 2. it followes, immediately, the seven trum­pets were given to the Angels, &c.) and then followes, [...] v. 19. then all the people together made hast, and fell on their face to the ground, and v. 21. [...], The people besought the Lord most high in prayer before the merciful, until the ministery of the Lord (the incense, noted by [...] there) were done, and they had accom­plished his service, all which is a distinct description of this manner of the peoples praying without, whilest the Priest offers within, as the two other parts, 1. of giving praises to God, and 2. the Priests pronouncing the [...] or benediction, are set down there also, one v. 20. [...], the singers sang praises with their voices, &c. the other v. 22. [...], &c. Then descending he lift up his hands over all the congregation of the children of Israel, to give blessing to the Lord, or, the Lords blessing, out of his lips, &c.

f Note: [...] V. 17. To the wisdome] The difficulties of under­standing this verse, will be best avoided, and the ob­vious sense of it most clearly arise, if it be first observed, that there be in the Hebrew language but few Praepo­sitions, in comparison with the Greek. By which means it comes to passe that as our English translators do oft mistake, and disturb the sense of Scriptures by not ob­serving this, (as for instance Job 2. 4. where we render Skin for skin, it should be, skin after skin, i. e. one thing, that is nearest to us, after another, yea all that a man hath, will he give for his life) so in the writings of those, that being Jews by birth, write in Greek, i. e. in the Greek translation of the Old Testament, and wri­tings of the New, the Greek p [...]epositions are used in the latitude that belongs to the Hebrew, and not according to the strict propriety of the Greek idiome in Attick writers, but farre more loosly and promiscuously. This hath been already observed on occasion of [ [...]] with a Genitive case Mat. [...] 1. 11. which cannot there signifie under, but before, and so in other places, See Note on Mar. [...] 2. b. And the same is often observed of [...], that it signifies (beside the vulgar notation of it,) sometimes [...], within, sometimes [...], into and for, and this upon that known ground, because the Hebrew [...] is used in that latitude. This being thus premised, it is next ob­servable, that this expression of the office of John Bap­tist, and the answerablenesse of it to that of Elias, is here taken from Malac. 4. 6. There his preaching of repentance is express'd by his turning the heart of the fathers with the children (for so [...] is there to be ren­dred with not to) and the heart of the children with the fathers, that is, converting fathers and children together, working upon them (or, according to his office, ende­vouring, by preaching in the wildernesse, to work upon them) and perswading them to repent, and amend their lives, Mat. 3. 2. This place of Malachi is both by Matthew c. 17. 11. and by Mark 9. 12. repeated out of the Septuagint (which hath [...] &c.) [...], and [...], he shall, or he doth, See note on Mat. 17. 6. [...] restore, or return all, i. e. all men, (the Neutral [...], all being o [...]t taken for the Masculine, see Mat. 18. 11. & 18.) Where there is nothing set in stead of the heart of the fathers with the children, &c. but only [...] all, noting that, and no more, to be the meaning of the phrase in Malachi, [he shall convert the heart of the fathers with the children, and of the children with the fathers, (of old and young▪ young and old) i. e. he shall preach re­pentance to the whole Jewish nation, noted by [the land] in the end of that verse of Malachi, which God there threatens to come and destroy with a curse, i. e. finally and universally▪ if this preaching of the Baptist, and of Christ, & of the Apostles, do not bring them to repentance. Now what is by those two Evangelists so briefly express'd by, he shal restore, or return al, is here more largely repeated out of the words of Malachi, [...] [...], to convert the hearts of the fathers, &c. Whence 'tis apparent, that the Praepoposition [...] must here be taken in that notion of [...], which belongs to that place of Malachi, and so is to be rendred not to but with the children, to this clear sense, John Baptist shall go be­fore Christ, as his herald to prepare his way in (or ad­mission to) mens hearts, by preaching repentance, or re­turn, [Page 188] or new life, the interpretation of the Hebrew [...] conversion which is used in Malachi. This first part of the period being thus explain'd, the second, which is not taken from Malachi, but is a kind of glosse or paraphrase to explain that obscurer prophetick ex­pression; will more easily be interpreted, if first we ob­serve the signification of the word [...] in the New Testament, which generally notes to mind, to desire, to like, to look after with an appetite, from the Nowne [...] which is used for affections, [...] appetite, 1 Cor. 14. 20. [...], children in appetites, or designes, or inclinations, as they are that set their minds on that that profits least; and [...], those that have more perfict, [...] mature, manly appetites: so [...] to mind, desire, look after the things above, Col. 3. 2. [...], Phil. 3. 19. [...] Rom. 8. 5. to mind earthly, carnal things: and so agreeably [...], [...] Rom. 8. 6, 7. and [...] v. 27. the minding of the flesh, and of the spirit, that is those appetites which the flesh on one side, and the spirit on the other doe incline men to; or, as Theophy­lact most fully, the desire and pursuit either of carnall or spirituall things. And if in this sense the word [...] be here taken, 'tis then the minding of just things, and being applied to that which went before turning the hearts of the fathers unto the children it will perfect­ly agree with it, He shall bring men to repentance, and the most disobedient (viz. Publicans &c. Lu. 3. 12.) to the minding of justice, and righteousness, Lu. 3. 13. that is, of all good things. But 'tis still possible that [...] be here taken for that practicall vertue of pru­dence, (as 'tis at large defined by the Moralist) the pra­ctical knowledge of those things which are truely eligi­ble, the knowledge that will bring men to the true jus­tice, the judging of what is or is not to be done accor­ding to the rules of justice; and 'tis possible again that the word [...] of the just should be the Masculine gender, and so the phrase be rendred, the prudence or practical wisdome of just men; and then also 'twill be answerable to the text in Malachi, thus; that he shall convert the Jewes, even the most vicious of them to that practice of all morall rules which denominates men just, that is, that this should be the design of John's preaching, to make them such, to work such a generall reformation among the Jewes. As for the Preposition [...], that (as was said) is ordinarily used for [...], or [...], to, or otherwise 'twill be hard to find out any sense of these words.

g Note: [...] V. 20. Dumb] The Hebrew [...] as the Greek [...] signifies both a dumb man and a deaf, and is wont to be rendred either by [...], or by [...], Mich. 7. 16. that is, growing or becoming deaf, for there the Context referres it to the eares. In this place one of the significations of the Hebrew seems to be put for the other, [...] silent or dumb, (if we believe Theophy­lact and the ancients) for surdus deaf, and so that which is added, [...] and not able to speak will be no Pl [...]onasme, but signifie him dumb also. For that he was not only dumb, but deaf, appears by his friends, who doe not speak but nod and make signes to him, v. 62. and it is not probable that of the two things that befell him, one should be twice, and the other not once foretold by the Angel.

h Note: [...] V. 22. Vision] By [...] vision is here meant the [...] or appearance of God by an Angel to the Priest, revealing his will unto him, and these were wont to be at the time of offering of incense, see Jos. Ant. l. 13. c. 18. where when Hyrcanus was offering incense, God gave him the Oracle. From hence it was that the people seeing Zachary stay so much longer then ordina­ry within, and come out speechlesse and astonished, con­cluded that he had seen a vision, that an Angel had ap­peared unto him.

i Note: [...] V. 23. Ministration] The word [...], which is here first met with, may deserve to be look'd into. The Origination of it amongJul. Pollux and Thavo­rinus. Grammarians from [...] and [...] spoyles, seems remote and alien. Another way may be better collected from Hesychius by changing the punctation of a few words in him thus, [...] signifies publick ser­vice, officiating, and [...] is all one with that, for [...] (from [...] populus) signifies publick or belonging to the people. Thus is the King call'd [...], the officer of God for publick administrations, Rom. 13. 6. Hence then is the prime importance of the word for any publick service. Of which sort because among both Jewes and Heathens, the Priestly office, the sacrifices &c. of the Temple, were the chief, the word comes to signifie any sacred office. Of this we have these foot­steps in the Grammarians [...], and [...] in Hesychius & Phavorinus, and again [...]. Thus the word is used in this place by S. Lu. for the executing the priests office, & so Phil. 2. 17. [...] and [...] are joyned, sacrifice and sacred office, or service, and Heb. 8. 6. [...], he hath obtained a more excellent ministery, that is priest­ly service, in opposition to the priests office on earth, ver. 4. so Heb. 9. 21. [...], the utensils of the priest, and Heb. 10. 11. [...], he was daily attending, or waiting on the priests office: From hence it is brought down to the service of the Christian Church, any Christian office, as Act. 13. 2. [...], while they ministred to the Lord, that is, were about the daily offices, praying, and fasting, &c. and so Rom. 15. 16. [...], that I might be a minister of Jesus, employed in sacred offices. This word, though it comes from [...] publick, doth not yet so belong to publick employ­ments, but that it signifies [...] domestick also (and simply serving [...], saith Phavorinus, and [...] in Hesychius) especially that office of the steward, which is most publick of any in the fami­ly, having the administration of the whole domestick af­faire belonging to it. Hence [...] in Pollux to perform the stewards office over the house. Now be­cause, as Christ saith, it is the stewards office, to give eve­ry man his portion of food in his season, and because the diet in an house or family belongs to all, is every man's portion, only so, that the steward assignes it diversly to every one, as he thinks fit to dispense it, (and thence in the Grammarians [...] are [...], they that are set over the diet,) therefore in the Scripture style, [...] is oft used for the businesse of the collecta or offertory, for the dispensing of the oblati­ons, and out of them relieving the poor Christians; Thus 2 Cor. 9. 12. [...] the admi­nistrations of this liberality, which was to supply the wants of the Saints, as it followes there, and all one with [...] liberality of communicating, v. 13. And so Phil. 2. 30. [...] was the relie­ving the Apostle, and so [...], v. 25. the reliever of my want. So Rom. 15. 27. [...], ministering to them in carnall things, is interpreted by [...], v. 26. liberality to the poor saints: and so perhaps when the Angels are call'd [...], Heb. 1. 7. his ministers, and [...], v. 14 ministring spirits, it may bear the sense of serving, so as to feed, and relieve, and provide for us. But because the office of the steward is to govern the family, as well as thus to give meat in due season, therefore agreeably to this, as the word is sometimes used by Christian writers peculiarly for the Lords supper, in reference to the feast provided there in the [...] antiently, and still in the offertory, for the use of the poor (in the same manner as 'tis call'd [...], and [...] breaking of bread.) so also some­times it is used to signifie the whole service of the [Page 189] Church, or exercise of the priest's office, and sometimes peculiarly the government of the Church, as in Eusebius generally when one Bishop dies, another, saith he, [...], undertakes the office, or administra­tion, or government of it, as of Pius the Bishop of Rome l. 4. c. 11. and [...], in the same Chap. of C [...]ladion Bishop of Alexandria.

k Note: [...] V. 28. Highly favoured] For the finding out the full importance of this word [...] in this place, 'twill be needfull first to examine the severall notions of [...] the Nowne, [...] from whence the verb [...] comes. One eminent notion of it for the Gospel of Christ is ex­plain'd (as it signifies the matter of the Gospel) Note on Heb. 13. d. and (as it signifies the preaching or pro­mulgating of it) Note on Act. 18. e. Another noti­on, as it signifies charity, liberality, is explained Note on Act. 2. f. and very neer to that, for [...] a gift, Note on 1 Pet. 3. e. Beside these it signifies also a reward, either that of good words, of thanks, as we call it, or else farther, of some real return, [...], saith Hesychius, a retribution for a good turn, and so 'tis oft used. Lu. 17. 9. [...]; will he thank, or reward that servant? so Lu. 6. 32, 33, 34. [...]; what thanks, or reward is due to you? for which there is [...] reward, v. 35. So 1 Pet. 2. 19. [...], this shall be, or shall yeild a reward, all one with [...], honour, the reward of an heroick action, v. 20. Fourthly it signifies favour, or mercy, in this chapter, to Mary [...], thou hast found favour with God, ver. 30. and in some other places, and in ef­fect in all those, where it signifies the Gospel in oppositi­on to the Law, that being so styled, because there is so much of Gods favour, and undeserved mercy discernible in it, contrary to boasting, or debt. Lastly, it is taken for virtue, goodness in the latitude, without restraint to any particular kind of it, and that both of the body (beauty) and of the minde, from whence is that gloss of Hesychius [...], the word gracious signifies either good or handsome; for that universall goodness of the mind it seems to be taken 2 Pet. 3. 18. grow in grace, that is, all kind of goodness, and in the knowledge. (that is practical knowledge) of our Lord, &c. and so in diverse other places mention­ed Note on Ephes. 5. c. Now from which of all these notions the word [...] is to be taken, or (because there are but two, that can be competitors for it) whe­ther as it signifies favour, or goodness, is somewhat uncer­tain; If it be taken from [...] favour, mercy, as it seems to be Ephes. 1. 6. then it will agree with the [...], thou hast found favour with God, v. 30. And so Theophy­lact expounds it, [...] &c. when he had first said, thou that art favoured, he addes by way of interpretation, for thou hast found favour, &c. But some arguments there are to preferre the other notion, 1. that Hesychius renders [...], good, or gracious, by [...], distinctly pitching on that notion of it, and per­haps where we read [...] (I suppose [...]) [...], an ex­cellent, lovely person, that doth all things with a grace, it may be a false print for [...], (as that book is very full of such faults) 2ly, Ps. 18. 26. where the He­brew reads [...], & the Septuagint [...], with the merciful thou shalt be merciful, the Greek Scholiast reads [...], with the gracious thou shalt deal gratiously. Thirdly, this word is used once in the Son of Syrach, c. 18. 17. and by us rendered rightly a gracious man. Fourthly, the word here is not only by the vulgar Latine rendred, gra­tiâ plena, full of grace or goodnesse, but in like manner by the Syriack also. And in this notion of [...] we have [...], a gracious woman, Prover. 11. 16. [...] (as perhaps on the contrary [...] ungratious 2 Tim. 3. 2. [...] full of grace or goodnesse; which phrase in Syriack and Chaldee signifies no more, then very good or gracious, [...] so Act. 9. 33. [...], signifies a very good woman, diligent, laborious, (that wrought many good things v. 39. in a peculiar no­tion of the phrase good works, for diligent in the calling, see Note on Tit. 3. a.) as among the Hebrews [...] full of beauty, signifies very handsome; so [...] Rom. 15. 14. full of goodnesse is very good; and inin leg. ad Cajum p. 774. P. Philo. [...] (as, [...] Act. 6. 3.) a man full of wisdome, that is a very wise man, and [...] Act. 6. 5. an eminent believer. And if the word be thus rendred, 'tis then a fit forme of a salutation, such as [...] ô most excellent Theophilus, v. 3.

l Note: [...] Ib. Lord, &c.] This speech of the Angels is by him delivered in form of a salutation (see v. 29.) [...] Hail, &c. and so these words that immediately follow, being part of the [...], salutation, seem most fitly rendred by way of prayer or benediction, The Lord be with thee, Blessed art thou, &c. Thus [...], is generally used, the Lord be with you, and [...], grace be with you, and the like formes of Chri­stian salutation.

m Note: [...] V. 39. In those daies] The phrase [...], in these daies hath for the most part a peculiar sig­nification, differing from [...] in those daies. The latter signifies an indefinite time, sometimes a good way off, but the former generally denotes a cer­tain time then present, instantly, then, at that time; so here that which is said of Maries going to Elizabeth, was sure immediately after the departing of the Angel from her, and therefore 'tis said she rose up [...], very hastily. So v. 24. [...], that is, immediately, Elizabeth conceived, so c. 6. 12. [...], that is, then, at that point of time, he went out to the mountain, See c. 23. 7. c. 24. 18. Acts 1. 5. c. 11. 27. & 21. 15.

n Note: [...] V. 67. Prophecyed] To prophecy is a large word, and besides the foretelling of future events, which is the ordinary notion of it, it signifies secondly to worke Mi­racles, as when 'tis said of Elisha's body, that being dead it prophecyed; Eccles. 48. 14. referring to the mi­racle that it wrought, in raising the dead body, that was put into Elisha's grave, 2 Kings 13. 21. thirdly, to de­clare the will of God to any, by revelation, or mission from him, Thus Sybilla l. 1. [...], I will prophe­cy all things that are past, present, and to come. Ad­ding, [...], and first God commands me to say—professing to doe it from God. So the author of Synopsis Prophetiarum, [...], Any that receives knowledge from God of things past is called a Prophet. SoTom. 3. p. 485. l. 42. Chrysostome, O [...]. A Prophet is no more but an interpreter, but that of God. And Grammarians have observed that the word naturally signifies no more, then this of speak­ing from, or in the stead of another, that is, of God; as a Proconsul is he that supplies the Consuls place, [...] in Composition being all one with [...]. So the Poets were said to be the Prophets of the Muses, as in Pin­dar [...] Let the Muse in­spire and I will prophecy. And in Theocritus,

[...],

the sacred Prophets of the Muses, that speak under them, or as they are inspired and directed by them. In which sense as Christs Prophetick office consisted in revealing the will of God to the world, so all that have in any degree done the like are styled Prophets, all that have taught men their duties towards God, and Men; Thus among the Heathens, the Divines which told men what they ought to doe, their Priests, or reli­gious persons were called Vates, Prophets. And even their Poets which ordinarily reprehended their vices, [Page 190] are by S. Paul called [...] their owne Prophets, Tit. 1. 12. For although of that Epimenides it be true, that he is ordinarily by the heathens called [...] and [...] a divine man, and a Prophet, and that his book is called [...] Oracles or Prophecies, yet is this rather a confirmation of this use of the word Prophet, fo [...] those which teach men their duty; for of this Epi­menides saith Diodorus Siculus lib. 5. that he was [...] a divine, and Plutarch in Solon, that he was [...], to the same purpose; and Ari­stotle Rhet. l. 3. c. 17. saith expresly [...] he prophecyed not of things to come. And thus Glaucus (among the ancient Mythicall writers) that di­rected men the way in their navigation, [...] how they were to order their voyage, was by them called [...], the sea-prophet. Thus when Exod. 7. 1. God said to Moses, I have made thee a God to Pharaoh, and Aaron thy brother shall be thy Prophet, The meaning is, that what God had or should com­mand Moses, Moses should (as God to a Prophet, the Oracle to the [...]) deliver to Aaron, concer­ning Pharaoh, and Aaron should goe, as a Prophet sent from God and deliver it to Pharaoh; he shall be thy spoaks­man, he shall be to thee in stead of a mouth, Ex. 4. 16. Fourthly, it signifieth to expound, or interpret Scrip­ture, as 1. Cor. 14. 1. Desire spirituall gifts, but spe­cially that ye may prophecy, and v. 3. he that prophecy­eth, speaketh to edification, &c. So v. 4, 5, 6, 22, 24, 28. 31, 32. Fifthly, 'tis sometimes set to signifie wild, raving, mad behaviour, or speaking such as the [...] or enthusiasts among the Heathen, men possess'd with diabolical furies, were wont to use: so when the evill spirit came upon Saul, he prophecyed in the midst of the house, 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear, v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men, used strange language, strange motions and agitations of the body, and accor­dingly were by many that looked on them thought to be mad. So the Prophet sent by Elisha to anoint Jehu, is called this mad fellow 2 Kings 9. 11. Sixtly, it signi­fies singing and praising God, forming of divine hymnes, and singing them to God. So 1 Sam. 10. 5. Thou shalt meet a company, a colledge or covent of Prophets com­ing down from the high place with a Psaltery, and a ta­bret, and a pipe, and a harp before them, and they shall prophecy, (where the Chaldee paraphrase reads, shall sing) and the spirit shall come on thee, and thou shalt prophecy, (where the Chaldee hath, and thou shalt praise with them.) So 1 Chron. 25. 1. David seperates the sons of Asaph, Heman, and Jeduthun, who should prophecy with Harpes and Psalteries and cymbals. And so 'tis possible it may be, Numb. 11. 25. where 'tis said of the seventy, that they prophecyed and did not cease; for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him, and was a signe of his being set a part by God for the Kingly office, and furnished with abilities for it which is call'd turn­ing him into another man; so Num. 11. 15. God takes of the spirit that was upon Moses, that is, the Spirit of government, wherewith he was indued, and gave it un­to the Seventy, and when the Spirit rested upon them, they prophecyed; whereas the other circumstances a­gree, the giving them the Spirit, and fitting them for their office by that means, so the evidence of it, their prophecying may agree also, though wherein their pro­phecying consisted is no where defined in Scripture. This onely is unquestioned, that it was some extraordi­nary act, a testimony that the Spirit of God in some ex­traordinary manner rested upon them, and as such, was discernible to all (in like manner as was Sauls strip­ping off his clothes and lying down naked, 1 Sam. 19. 24.) and so fit to authorize them in the eyes of others, as by a miracle, and to declare to all that they were assumed to this office. And to this notion of pro­phecying must this place be interpreted, Zacharias was filled with the holy Ghost and prophecyed, was stirred up in an extraordinary manner by the Spirit of God, to compose this divine hymne following, the Benedictus, saying, Blessed &c. And so, 1 Cor. 11. 5. Every woman praying or prophecying, Where speaking of the Church, wherein the woman is not permitted to speake c. 14. 34. 'tis apparent that prophecying cannot be taken for in­terpreting of Scripture, and so it remains that it signifie this of singing hymns in the Church, which is fitly joyn­ed with praying. What is here said of his being fil­led with the holy Ghost, (as before of Elizabeth also, v. 51.) is no more then being indued with the Spirit of God (see note k.) incited by somewhat higher then his owne spirit, the Spirit of God enabling him to make this hymne. So when the Spirit descended with the gift of tongues, they were filled with the holy Ghost, Acts 2. 4.

o Note: [...] V. 69. Horne of salvation] The word Horne hath divers notions in the Scripture, first it signifies power, or strength, because the hornes being the weapons of beasts, their strength or ability of hurting others is said properly to consist in them. So Lam. 2. 3, 17. he hath cut off all the horne of Israel, and, set up the horne of thine adversaries; so Je [...]. 48. 25. the horne of Moab is cut off, and his arme is broken, the horne being the beasts best instrument of defence, as the arme is the mans; so Mich. 4. 13. I will make thy horne Iron, and thou shalt beat in pieces many people, that is, I will give thee great power; so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth, they shall have some considerable strength again; so the hornes of the wick­ed and the righteous, Psal. 75. 10. are their power. Secondly, it signifies honour, glory, triumph, as when the horne is said to be lifted up, or exalted, Psal. 75. 4. 89. 24. 112. 9. Thirdly from the union of both these, it signifies Regal power, the honour; and power of a King, so Zach. 1. 18. Dan. 7. 7, 8. and Rev. 13. 1. the four, and the seven, and the ten hornes are confess'dly so many Kings. And this seems to be the importance of the word in this place, where the house of David being the regal family, and the word Saviour denoting him that is the ruler, or leader, or Prince of the people, (thou gavest them Saviours, Neh. 9. 27. i. e Rulers, Judges; and, Savi­ours shall come up, (Obad. 21.) & the kingdome shall be the Lords) the horne of salvation in the house of David will denote the kingdome of Christ, that spirituall one which is not of this world, or rather Christ (in concreto) under the notion of a King. Thus Psal. 18. 2, among the ti­tles given to God (upon his delivering David from the hands of his enemies, as here for the redeeming us from the hands of all that hate us, v. 71.) this is one the horne of my salvation, that is, my King, and Saviour; and this is agreeable also to that other part of the period, [...], he hath raised up, to, or for us, that of rais­ing up belonging to persons advanced by God to any office of King, or Prophet, (see note on Acts 13. g.) particularly of Christ to his Kingdome, Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh raise up the Christ to fit on his throne, which is distinctly paral­lel to this.

p Note: [...] V. 70. The world] [...] signifies an age, and in the New Testament most commonly is used in a general sense, not for the age of a man, nor again for an hundred years, but for an age of the world, or some eminent part in the division of that. Now the World is divided two wayes, either into the age before the Messias, and the age of the Messias, or into the age of this world, and of the world to come after the day of doom. Accor­dingly the word [...] is used sometimes for the first part of the first division, for the first estate, beginning at [Page 191] the beginning of the world, and reaching to the end of the Jewish common-wealth. Thus is the phrase [...] à secule, ordinarily used, and accordingly [...] here, to note that general age from the beginning of the world, of which the Jewish state was an eminent part, under which prophecies had been allowed by God to this people. And it being resolved by the Jews that there was to be another age (beside that first) which they call the age of the Messias (see Note on Mat. 24. c.) or the age to come, they are wont to use the phrase [...] (or sometimes for brevity sake [...] which the Septuagint render [...], and sometimes [...], to age and yet farther, or to age and afterward,) in seculum & secu­lum, to age and to age, meaning thereby both these ages, the then present, and that other then to come, the age of the Messias. Thus have we interpreted the word [...] age Mat. 24. 3. in a diverse sense from that which belongs to it Mat. 28. 20. In the former to signifie the Jewish state, in the latter the state of the world un­der the Messias. And in that notion I suppose it is, that the Gospel of Christ is called [...], [...] Rev. 14. 6. the Gospel of that age of the Messias, the Christian faith, which was to endure till the end of the world, Mat. 12. 32. note l. Sometimes again the word [...] signifies the first number of the second divi­sion, this world, from the creation till the day of doom, as Luk. 20. 34. [...] the children of this age, the men of this world (opposed to [...] those that are vouchsafed partici­pation of that other,) do marry, &c. and so in many o­ther places. And so likewise for the second part of the second division, the state after this life, that of another world, ordinarily call'd [...], and [...] the world to come, and that world or age, it is oft call'd [...] simply also, as Joh. 6. 51, 58. he shall live [...], which we render for ever, or to that age to come, which is eternal. And from this notion of the word [...]] it is peculiarly, that the word [...] commonly signifies eternal, including both this world and that o­ther. This eternal future state was, it seems, denied by the Sadducees, and thereupon it is the observation of the Jews, that after Ezra's time it was appointed, that at the end of benedictions in the Temple, the phrase [...] in seculum should be changed into [...] from age to age, i. e. from this age to the next. So we find it in c. 9. of Cod. Bera­choth, &c. [...] In all the conclusions of benedictions they were wont to say [...] from age; But when the Sadducees perverted this form of speech, and said that there was but one age, they appoin­ted that the form should be from age and to age. And though perhaps this latter form be before Ezras time to be met with in the Hebrew writings, yet, it seems, twas not in their formes of benedictions in the publick ser­vice, and there it was probably inserted on that occasion. And an abbreviate of that form it is which the Christi­ans have delivered to them by Christ, Mat. 6. 13. thine is the kingdom, [...] the power and the glory [...] to both ages, the present and the future, which we accor­ding to sense render for ever and ever, i. e. for this world (which is one for ever,) and for the next (which is another for ever.) This is more largely set by the Apo­stle, Gal. 1. 4. [...], to the ages of ages, but yet more amply in the antient Church, which added that second versicle to the doxologie [As it was in the beginning (i. e. [...] from the age, from the beginning of the world, as [...] here signifies) is now, and ever shall be, world without end] i. e. now, in this world, and [...] to that world, which shall never end.

q Note: [...] V. 74. Grant] The word [...] with an Infinitive mood after it (as here [...]) is, according to the sense of it, to be rendred, as if the word power, or something else like it, were to be understood; so often in the Revelation, as c. 2. 7. and 17. [...], I will give to eat, or drink, i. e. power to do so, c. 3. 21. [...], I will give the priviledge, or favour, to sit. So the Passive [...] in like manner c. 6. 4. [...], c. 13. 7. [...], and v. 15. [...], it was given to receive, to do, to give, and so c. 16. 8. and 19. 8. where the word [...] power, or the like, is clearly understood, which in many other places is express'd, c. 9. 3. c. 6. 8. c. 15. 5, 7. &c. and so the former part of the 74. ver. being read, as it were, in a parenthesis, the sense will be perspicuous, The oath which he sware to Abraham our father, that he would give us power to serve him in holinesse, &c. And so, beside the expli­cation of that oath made to Abraham (which hath from this passage been explain'd inPract. Cat. l. 1. sect. 1. another place) here will be observable also the allusion of this whole passage to the names of the Baptist, and his parents. For the mea­ning of Zachary is the remembrance of God, and to that referres his [...] Gods remembring his co­venant, [...] v. 72. Elizabeth signifies the oath of God, and to that referres [...], [...] the oath which he sware. And John signifies the free gift, or grace, of God, and to that referres the [...], the giving deliverance and grace to serve him in sincere holinesse, &c. the grace of Justi­fication, Sanctification, and Perseverance.

r Note: [...] Ib. Without fear] That the word [ [...] without fear] referres to our enemies, in whose power before we were, appeares by the distinct mention of them in the next words, and therefore it cannot with any sense be applied to the excluding that fear of our danger, which is founded onely in our selves, our own negligences, or miscarriages. And that it is to be joyned with [...] being delivered, and not with [...] serving, is not onely apparent by many antient Copies, which so joyn it without any comma betwixt [...] and [...], and by Irenaeus l. 3. c. 11. reading it, Nobis sine timore ere­ptis, servire in sanctitate, us being delivered without fear, to serve him in holinesse, andpag. 722. Titus Bostrensis [...], because some oft times are delivered from the hands of enemies, but with fear, therefore he saith, that he gives us to be delivered with­out fear, adding [...], for Christs coming caused us to be without fear delivered, [...], for we felt not, had no apprehension of, the treachery of our enemies, [...], &c. but he presently snatch'd us out, and transferr'd us from them into his own lot and portion, [...], &c. which layes the ob­ligation on us (as on those that are now become his) to serve him in holinesse and righteousnesse, &c. but also by the nature of the word [ [...] without fear] in the translatours of the Old Testament, in that onely place, where 'tis used, Prov. 1. 33. [...], he shall rest without fear from all evil, which is an explication of the dwelling safely that immediately pre­ceded. [...] And this according to the notion of [...] fear among the sacred writers, not for the passion it self, but for the object of it, as 1 Pet. 3. 14. [...], fear not their fear, where the word [...] signi­fies whatsoever formidable object, which the [...] v. 13. malitious persons can bring upon them. So also in humane writers, inin tyranni­cid. p. 400. Lucian, [...]; where as [...] is fear, so [...] is of danger. And so in Alex. Aphrodis. [...], the terror or terrible things threatned by the tyrant. So in ap. Stobae. p 433. Menander [...] [...].’ A fair-spoken woman is exceeding great fear, i. e. is very much to be feared, a great danger. So Isa. 8. 12. whence that place of S. Peter is taken, where the Greek hath [...], his fear or terror, the Hebrew hath [...] ▪ which notes the formidable object, nor [...] [Page 192] which signifies the passion, and presently it followes [...], the Lord shall be thy fear, i. e. the object of it, and so he is called the fear of Isaac. Thus is [...]] also the thing that is feared, Prov. 3. 25. as appeares by the [...], the incitations of wicked men, [...] the follow to explain [...]. So perhaps [...] Heb. 5. 7. may signifie the thing against which he prayed, and from which he was delivered. And thus [...] will be directly all one with [...] without danger, as Wisd. 17. 4 [...], to preserve safe, and so 1 Cor. 16. 10. where the Apostle speaking of Timothy, bids them see, [...] that he may be safely with them, or [...] v. 11. peace­ably. The same thing is express'd by the translatours of the Old Testament, by [...] Psal. 4. 8. Prov. 1. 33. [...] not as [...] notes hope, or expectation of future good, but as 'tis opposite to our present notion of [...], and imports safety. And this observation might be ex­tended to many other words in the Scripture, which seem to denote actions, affections, or faculties, but are used for the objects of them, as [...], the will of God, 1 Thess. 4. 3. the things which Gods wills, [...] hope, [...] Rom. 8. 24. the things hoped for, [...] faith, Rom. 4. 14. and in many other places, where it signifies the doctrine of the Gospel, the thing to be believed. So [...] sorrow for calamity, [...] 1 Pet. 2. 19. (and therefore, saith Hesychius, [...] sorrow is [...] and [...], hurt and destruction, and [...] mourning is, saith he, [...] calamity) and from thence [...] to be wounded, Rom. 14. 15. and [...] not to mourn, but to use such asperity as will cause mourning, 2 Cor. 12. 22. But this by the way. I shall only adde that by Analogie of Scripture, it no way appeareth that fear is to be ex­cluded from our serving of God, but rather that it is a good powerful motive to it, and so is called the begin­ning of wisdome, and a wholsome companion of it, and therefore we are commanded to work out our salvation with it.

ſ [...] V. 78. Day-spring from on high] That [...] is here the title of Christ, there is no question, whether it be literally to be rendred the East, or the rising of the sun, that sun of righteousnesse, Mal. 4. 2. And this ti­tle seems formerly to have been bestow'd on him, Zach. 3. 8. and 6. 12. [...]. Behold the man whose name is the East, or rising of the sun, as Ju­stin Martyr cites it dial. p. 105. cum Tryph. For which we ordinarily have, whose name is the Branch. The He­brew [...] signifies oriri to rise or spring, and that may be applied to a branch that sprouts out of the tree, but so also it belongs to the rising sun, and accordingly signifies also lucere, to shine, and Heb. 1. 12. the bright­ness is in the Syriack Ts [...]mach of his glory. And if [...] in Zachary be not a quite distant thing from the same word here in this other Zachary, it must then needs be in this other sense, for that here it is so, appeares by that which followes, both of visiting, and giving light to them that sit in darknesse. And so it may well be read out of that Prophet too, ch. 6. 12. not, he shall grow or branch up; (referring to the word Branch, but) he shall rise up, [...], or, as [...] signifies, shine out from under him. Hence is it that where [...] the East is used in other places of Scripture, some of the Greek Scho­liasts have still applied it to Christ. As Bar. 4. 36. [...], look toward the East, i. e. saith Olympiodorus, [...], to the Sun of righteousnesse, our Lord Je­sus Christ. And Jer. 23. 5. I will raise up unto Da­vid [...] in the Septuagint, the righteous East; Severus renders it [...], Christ the Sun of righteousnesse. And from hence perhaps it is that Tacitus hist. l. 5. at the destru­ction of Jerusalem, saith that some on that occasion re­membred antiquas Sacerdotum literas, the antient wri­tings of the Priests, which foretold eo ipso tempore fore ut valesceret Oriens, that at that very time it should come to passe, that the East should prevail, i. e. Christ, cujus nomen est Oriens, whose name is the East, meaning all this while by the East, that Orient or rising Sun, and not the point, from whence he risech. To which purpose also may applied that of Philo [...], the Father of all things sent him forth (in the word from whence the original [...] comes) his most ancient son, or first born.

t Note: [...] V. 79. Shadow of death] What is the meaning of this figurative speech, the shadow of death, will be best conjectured by comparing it with Psal. 23. 4. though I walk thorow the valley of the shadow of death, &c. There making God his shepheard v. 1. he compares him­self to a sheep, which feeds sometimes upon an hill, some­times in a valley, and again may be supposed to be in danger of Wolves, or else free from that danger. The hills being the highest, have all the light and warmth of the sun upon them, and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light, and being also more subject to incursion of Wolves then the hills were, (where their coming would be more discernible) this is there the meaning of, [the valley of the shadow of death] a gloomie vale of danger of the utmost evil. Proportionably here (in a spiritual sense) the shadow of death is a state of sin, and ignorance, want of light, or knowledge, and want of warmth, or grace, the description of the state under the Law, which afforded neither of these in any proportion to what is now done by Christ, and so left men in a dangerous condition, till Christ was thus pleased to shine upon them, and thereby to rescue them out of it.

CHAP. II.

1. AND it came to passe in those dayes that there went out a decree from [Caesar Augustus, that note a all the world should be note b enrolled. taxed.]

Paraphrase 1. Augustus the Roman Emperour, that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls, &c. according to their families.

2. (Andthis first enrolling was this taxing was first made when Cyrenius [was governour of Syria.)]

Paraphrase 2. was sent Procurator in­to Syria (under which province Palaestine was) to enrol that part of the Empire. note b.

3. And all went to be taxed every one [into his own city.]

Paraphrase 3. to the city where their Ancestours were born, and so these to the city where David was born, from whence they came, ver. 4.

4. And Joseph also went up from Galilee out of the city of Nazareth into Ju­daea] unto the city of David, which is called Bethlehem, (because he was of the house and linage of David)

Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth, he was forced to go into Iudaea,

5. To be taxed with Mary his espoused wife, being great with child.

6. And so it was that while they were there, the dayes were accomplished that she should be delivered.

7. And she brought forth her first born son, and wrapped him in swadling clothes, and laid him inthe stable a note c manger, because there was no room for them in the Inne.

[Page 193] 8. And there were in the same countrey shepheards abiding in the fieldwatching the watches of the night over their flock. keep­ing note d watch [over their flock by night.]

Paraphrase 8. by turns over their flock, some one watch of the night, some another.

9. And lo, the Angel of the Lord came upon them, and the glory of the Lord shone round about them,] and they were sore afraid.

Paraphrase 9. And an Angel of God appeared to them in a shining cloud, signifying God's especial signal presence there, (See note on Mat. 3. k.)

10. And the Angel said unto them, Fear not, for behold I bring you good ti­dings of great joy, which shall be to all people.

11. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.]

Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city.

12. And this shall be a sign unto you,] Ye shall find the babe wrapped in swad­ling clothes, lying ina stable, see note c. a manger.

Paraphrase 12. And by this you shall distinguish this child from all others,

13. And suddenly there was with the Angel a multitude of [the heavenly host, praising God, and saying,]

Paraphrase 13. Angels, so farre from envying this dignity of mans nature, that they congratulated it, and thereupon sang this hymne,

14. Glory to God in the highest, and on earthor peace, toward men of good wil, or of his good liking, for the Kgs Ms. and the antient Gr. and Latine read [...] consola­tionis, and so many of the antient fathers. note e peace, good will towards men.]

Paraphrase 14. God be glorified by them which are in the highest heavens, the Angels, &c. because of that peace which this birth of Christ hath brought on the earth; and because of that favour, mercy, reconciliation of God toward men, which is wrought thereby, or because of that recon­ciliation of God toward those that are found sincere before him.

15. And it came to passe, as the Angels were gone away from them into hea­ven, the shepheards said one to another, Let us now go even unto Bethlehem, and see this thing which is come to passe, which the Lord hath made known unto us.

16. And they came with hast, and found Mary and Joseph, and the babe lying in astable. manger.

17. And when they had seen it, they made known abroad the [saying which] was told them concerning this child.

Paraphrase 17. whole story of all that

18. And all they that heard it wondred at those things which were told them by the shepheards.

19. But Mary kept all these things [and pondered them in her heart.]

Paraphrase 19. comparing them one with another in her private meditation, without speaking of them to any.

20. And the shepheards returned glorifying and praising God, [for all the things that they had heard and seen, as it was told them.]

Paraphrase 20. for the real completion of all those things which were first told them by an Angel, and then heard and seen by themselves.

21. And when eight dayes were accomplished for the circumcising of the child, his name was called Jesus, which was so] named of the Angel before he was con­ceived in the womb.

Paraphrase 21. And when the eighth day was come, wherein 'twas the law and custome for children to be circumcised and named, he was circumcised, and his name imposed on him, which was Jesus, according as he had been

22. And when the dayes of her purification according to the law of Moses were accomplished, [they brought him to Jerusalem to present him to the Lord,]

Paraphrase 22. they brought him, as their first-born, to present him to the Priest, and then to redeem him, as Num. 18. 15. is appointed,

23. (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord.)]

Paraphrase 23. (According to that law given to the Jews, that as the first-born male of other creatures, so the first-born son (in remembrance of Gods slaying all the first born of the Aegyptians, to deliver them) should be consecrated to God, Exod. 13. 3. and since the Levites were by God taken in stead of the first-born, it is to be redeemed, Num. 3. 12. & 46.)

24. And to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtle doves, or two young pigeons.]

Paraphrase 24. And then for her own purification after child-birth, Lev. 12. 6. to offer her pair of turtles, being not able to offer a lamb (which is an argument that the Magi had not yet brought their presents, Mat 2. 11.) according to the commandement of God, that he which is not able to bring a l [...]mb shall bring a pair of turtles, &c. Lev. 12. 8.

25. And behold, there was a man in Jerusalem, whose name was Simeon, and the same man was [just and devout, waiting for the consolation of Israel: and the holy Ghost was upon him.]

Paraphrase 25. an upright and godly man, looking for, and expecting the coming of the Messias, see v. 38. whether in a spiritual onely, or (as most expected) in a temporal kingdom, to restore their liberty to the Jews.

26. And it was revealed unto him by the holy Ghost, that he should not see death, before he had seen the Lord's Christ.]

Paraphrase 26. And he had received re­velation from the holy Ghost, that before he died, the Messias should come, and he should see him.

27. And he came by the Spirit into the Temple, and the parents brought in the child Jesus to do for him after the custome of the Law.]

Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit, into the Temple, and when Joseph and Mary brought in Jesus, to perform those things which were accor­ding to the law usual to be done.

28. Then took he him up in his armes and [blessed God and said,]

Paraphrase 28. recited this hymne,

29. Lord now lettest thou thy servant depart in peace according to thy word.]

Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die.

30. For mine eyes have seen thy salvation,]

Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias,

31. Which thou hast prepared before the face of all people,]

Paraphrase 31. Whom thou hast so long promised, and at last exhibited in the sight of all the congregation,

32. A light to lighten the Gentiles, and the glory of thy people Israel.]

Paraphrase 32. A light afforded to the Gentile world Isa. 49. 6. to reveal to them Gods righteousnesse (or the way of living which will be acceptable to God) Psal. 116. 18. and (after he hath reformed the religion of the Jews, taught them the substantial in stead of the Ceremonial observances) to bring the Gentiles to the receiving of that religion, and so to bring much glory and honour to that nation, to those at least tha [...] do receive him, or in case they will do so.

33. And Joseph and his mother marvailed at those things which were spoken of him.

[Page 194] 34. And Simeon blessed them, and said unto Mary his mother, Behold, this child [is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against,]

Paraphrase 34. is appointed by God to be a means of bringing pu­nishment and ruine upon all obdurate impenitents, and on the other side to redeem, restore, recover those that will be wrought on by him, throughout all this people; and he shall be vehemently opposed, so holy and severe in his precepts and practise, that he shall be a butt or sign, such as are mention'd Isa. 8. 18. a mark for all obdurate sinners to set themselves against,

35. (Yes a note f sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed.]

Paraphrase 35. (And that opposition shall bring upon thee either death it self, or some sore affliction,) that the machinations and designes of men, (see note on Mat. 15. e.) which are now kept secret, may come forth, and be discovered by their dealings with him, by the judgments which they passe upon him, some recei­ving him as the Messias, others not. See note on Rom. 8. f.

36. And there was one Anna a prophetesse, the daughter of Phanuel, of the tribe of Aser, she was [of a great age, and had lived with an husband seven years from her virginity.]

Paraphrase 36. very old, and had lived in the matrimonial estate but seven years, unto which she came a pure virgin.

37. And she was a widow of about fourscore and four years, which departed not from the Temple, but note g served God with fastings and prayers night and day.]

Paraphrase 37. And being now a wi­dow of about 84 years old, she constantly frequented the Temple (see note on Act. 1. d.) and performed all acts of piety, praying and fasting constantly, at the prescribed and accustomed seasons of performing those duties, fasting twice a week (see c. 18. 12.) and observing the dayly houres of prayer.

38. And she coming in at that instant [gave thanks likewise unto the Lord, and spake of him to all them, that looked for redemption in Jerusalem.]

Paraphrase 38. sang an hymne to him, and expresly affirmed him to be the Messias, and this she did to all those in Jerusalem which expected the coming of the Messias. See v. 25.

39. And when they had performed all things according to the Law of the Lord, [they returned into Galilee to their own city Nazareth.]

Paraphrase 39. they returned to Beth­lehem, and there continued, till they were warned to remove into Aegypt, Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee, Mat. 2. 23.

40. And the child grew, and waxed strong in spirit, filled with wisdome; and the grace of God was upon him.]

Paraphrase 40. And Jesus grew in sta­ture of body and faculties of mind (his divine Spirit assisting and strengthning his natural faculties) and was indued with great wisdome through the grace and power of Gods Spirit upon him.

41. Now his parents went to Jerusalem every year at the feast of the Passe­over.

42. And when he was twelve years old, they went up to Jerusalem after the custome of the feast.

43. And when they [had fulfilled the dayes,] as they returned, the child Jesus tarryed behind in Jerusalem, and Joseph and his mother knew not of it,

Paraphrase 43. had continued there all the feast dayes, and then came home.

44. But supposing him to have been in the company, [went a dayes journey, and they sought him] amongst their kinsfolk and acquaintance.

Paraphrase 44. after they were come a dayes journey they missed him, and made strict enquiry after him.

45. And when they found him not, they turned back again to Jerusalem, seek­ing him.

46. And it came to passe that after three dayes they found him [in the temple, sitting in the midst of the doctors] both hearing them, and asking them questions.

Paraphrase 46. in the court of the Temple, or porch, and many of the Masters of Israel, the Scribes, or learned men, about him.

47. And all that heard him were astonished at his understanding and answers.

48. And when they saw him they were amazed, and his mother said unto him, Son, why hast thou thus dealt with us? Behold, thy father and I have sought thee sorrowing.

49. And he said unto them, How is it that ye sought me? [Wist ye not that I must bein my fa­thers house. about note h my Fathers businesse?]

Paraphrase 49. the house of God is my proper home, my fathers house, and so a place fit for me to be in, but this ye were ignorant of.

50. And they understood not the saying, which he spake unto them.

51. And he went down with them, and came to Nazareth, and was subject un­to them,] but his mother kept all these sayings in her heart.

Paraphrase 51. and though in that of staying in the Temple (an in­troduction or essay preparatory unto his office, to which he was sent by God, to whom obedience is due before parents) he did somewhat without his parents leave (see Ioh. 2. 4.) yet in all other things he lived in perfect obedience to them.

52. And Jesus increased in wisdome and stature, and in favour with God and man,]

Paraphrase 52. And Iesus in respect of his humane nature consisting of body and soul, did grow or improve, his soul improved in wisdome, his body in stature, as others of his age are wont, and withal became dayly a more eminent illustrious person in the eyes of all.

Annotations on Chap. II.

a Note: [...] V. 1. All the world] That [...] doth not always signifie the whole world, may be concluded by Act. 11. 28. where the prophecy of the famine through the whole world, seems to belong to the same, which was foretold by Christ, Mat. 24. 7. and so to referre only to Judaea (see Note on Mat. 24. e. and Eusebius Eccl. Hist. l 2. c. 11.) Thus Lu. 21. 26. [...], the things that come upon the world, seems to belong only to those things that were a coming on Judaea. And thus it is ordinarily said, that Jerusalem is situate in medio telluris in the middle of the earth; that is, of Judaea; as Delphi is said to be O [...]bis umbilicus, the navel of the world, that is, of Greece, and as Minos calls Crete, over which he was King, his Orbis in Ovid,

Certè ego non patiar Jovis incunabula Creten,
Qui meus est orbis, tantum contingere monstrum.

So Plinie in his Nat. Hist. l. 12. c. 12. uses the word Orbis for a region. In nostro orbe proximè laudatur Sy­riacum. [Page 195] But here the word belongs to the Roman Em­pire, which is often called by that title,

Orbem Jam totum victor Romanus habebat and in Hegesippus l. 2. Antiq. c. 9. Orbis terrarum qui Romano Imperio clauditur & definitur, and so in Spar­tianus, Lampridius, Marcellinus, and in Optatus l. 3. and [...], saith Antoninus in his Rescript to Eudaemon Nicomediensis, I am Lord of the world, and in Vlpian, who from a Constitution of Antoninus, Qui in orbe Romano sunt, cives Romanos effectos esse; and Bartolus pronounces that he were an Heretick, which would not say that the Emperour is Dominus & Monarcha totius orbis, the Lord and Monarch of the whole world. See Hieron. Magius Miscell. l. 4. c. 15. And so Suidas in the word ' [...], saith, [...], Augu­stus sent out unto all the regions of those that were subject to him, officers by wom he made the enrolings, and in the word [...], he saith, he decreed to number [...] by head [...], all the inhabitants of the Romans, and reciting the number, his style is, [...], there were found so many myriads inhabiting the dominions of the Romans.

b Note: [...] Ib. Taxed] The [...] is here literally descrip­tio, and that is (not an exacting of tribute, or taxation, but) a setting down, or enrolling every person, accor­ding to their families and estates. So in Hesychius [...], it signifies the numbring of the people or declaring how many and what kind of people they are: And Phavorinus, that [...] is when each man is sent for to make known, [...], what and how much be hath, and whence his estate came to him. This is it that the Greek and Latine glosse in H. Stepha­nus hath express'd by [...], census, professus, profes­sio, the word professio being the proper Latine word for this matter, and therefore the Vulgar very fitly hath it ver. 3. of this chap. Ibant profiteri, they went to tell what they were worth, &c. Suidas indeed in the word [...] mentioning this of Augustus, saith it was to the other end, of bringing into his treasury [...], a sufficient proportion, and that it was therefore cal­led, [...], the first of this kind, by way of equal and moderate distribution, because they that were in power before him, were wont to take away what they would. But though Suidas be an excellent Grammarian, yet in matter of history his authority is not great, and 'tis sure enough the Roman subjects paid their vectigalia, certain taxes, before this, and the Publicans were the gatherers of them. And Cassiodore's words, which some­what look toward that of taxing, yet refer it not to the cause assigned by Suidas, but because by the civil warr's mens dominions or possessions were uncertain and con­founded, and therefore this Census was appointed toge­ther with a survey and division, ut possession cer­tain, and proportionably his tax be certain also. Cassiod. Var. l. 3. Ep. 52. It is therefore by learned men affir­med, particularly by Is. Casaubon in Bar. p. 105. (and is most probable) that this decree of inrolling was an ef­fect of Augustus's curiosity (and neither of his desire to inrich his treasury, nor to reforme the excesses of those before him) and this overruled by Gods special provi­dence, saithHom. 8 in Matt. S. Chrysost. that this Emperor might [...] serve or be instrumental to the conserving the record of the birth of Christ, whose name and his mothers as well as Joseph's, were now inrolled. And that is a farther evidence of the nature of this [...], that it was not a taxe, for that would not have belonged to women, and infants, but, as Cassiodore said, to the possessors onely. And thus Suidas himself un­derstands it in Augusto, that he decreed to number by head all the inhabitants of the Romans, being willing to know [...], how great the multitude was, which must take off all authority of his to the contrary. This enrolling is most amply defin'd by Florus, ut om­nia patrimonii, dignitatis, aetatis, artium, officiorúmque discrimina in tabulas referantur, that all the differen­ces of patrimony, dignity, age, craft, office might be re­corded. Now concerning this particular enrolling or census here mention'd, 'tis observable what Sepulveda and Gerundensis have related, that 27. years before the birth of Christ, Augustus appointed that there should be an enrolling of the whole Empire, and proclaimed it in Tarracon a city in Spain after the Cantabri (and o­thers that in Spain had broke off from him) had been conquered and reduced by him. For then he concei­ved that all the parts of his Empire were quiet and setled, and so that is was a fit time to take this view of his people. Velleius Paterculus seems to agree in this relation, making mention of a notable peace, that is, quiet and rest from warre about the twentieth year of Augustus, which being by him said about the 20th year, if it be resolved to have been punctually the 17th, it will fall directly on this time of this 27 years before our Saviours birth, that being in the 44th year of his reign. But upon or soon after this Proclamation Au­gustus found a breaking out of some stirres in other parts, and thereupon deferr'd his resolution to some other quieter time, which was this very point of time wherein Christ was born. Hence it is that the ancient Spaniards observed an aera (which is a word made up of the first letters of Annus erat Regni Augusti, the year of Augustus's reign) different from all other Chri­stians, to wit, 27 years before them, reckoning from this first proclamation in Tarracon, and counting the [...], or enrolling here in S. Luke to have been at that time. By this passage of story considered there will arise to us matter of most excellent observation, con­cerning Gods wise disposal of all things, particular­ly in this of the birth of Christ, which, if Augustus's first decree and proclamation in the 17th of his reign, had stood, in all probability could not have been in Bethlehem, as the Prophets foretold it should. For if that had gone on in the 17th, there had been no use of this in the 44th year of his reign. Had not this been in the 44th, Joseph and Mary would have had occasi­on at that time to come up to Bethlehem from Naza­reth, where they dwelt, Had they not done so, Christ had not been born there: Whence appears Gods pro­vidence in changing Augustus's resolution by the brea­king out of new troubles, and transferring this time of full peace (and so of enrolling) to this very point of time, wherein Mary being so near her time, and going up to Bethlehem to be enrolled, should there fall in travail, and bring forth, that so the seed of David, and branch of Jesse (as Christ is call'd) that was conceived in Na­zareth, should be born in Bethlehem, where Jesse lived, and David was born. Now whereas 'tis added that this was [...], [...], the first enrolling, that is to distinguish it from another, Act. 5. 37. the same which Josephus and Eusebius speak of and place under Cyre­nius also, but differing from this here. As for Cyrenius having rule over Syria at this time, that is to be taken in a looser, not stricter sense, not that Cyrenius was there now the standing Governour under the Romans, but sent by the Emperour particularly on this occasion, to take an inventory of this part of his Empire. For so saith Suidas upon the word [...] out of some an­tient Author, that Caesar Augustus desiring to know the strength and state of his dominions sent 20 chosen men in­to all his dominions, one into one part, another into an­other, to take this account, and P. Sulpitius Quirinius had Syria for his province, not to have any setled do­minion there, but to perform this work, for which he was sent extraordinarily, Sentius Saturninus being then Pre­sident of Syria, Tertull. cont. Marc. l. 4. c. 19.

c Note: [...] [Page 196] V. 7. Manger] [...] signifies [...], or [...], saith Is. Casaubon ad Baron. i. e. a stable where cattel stand, and not onely the place where their meat is put, the manger. So in Latine Praesepe, Virgil. Aeneid. 7.

—in praesepibus ursi Saevire—and
Stabant tercentum nitidi in praesepibus altis,

and to this the story best agrees, which gives the rea­son of their laying him in the [...], because there was no room (not in the stable, but) in the Inne.

d Note: [...] V. 8. Keeping watch] 'Tis sufficiently known that the night was distinguisht into several watches, the [...], and [...],, and [...], and [...], Mar. 13. 35. the evening, and midnight, and cock-crowing, and morning, The first ending at nine in the evening, the 2d at twelve, the 3d at three, the fourth at six in the mor­ning, as the day is divided into the third, and sixt, and ninth, and twelfth houres. Now these the shepheards in those countreys (which lay chiefly upon feeding cattel) i. e. the inhabitants of the countreyes did so distribute among them, that such a number of them might con­tinue in the field and watch abroad so many houres in the night, and when that watch ended, so many other fresh men might come & succeed to that care, & this the form of speech in Greek doth import [...], i. e. literally rendred, watching the watches of the night over their flock, and so the Vul­gar readeth it, custodientes vigilias noctis super gregem.

e Note: [...] V. 14. On earth peace, good will to—] The concur­rence of so many antient Copies and readings for this of [...], not [...], makes it fit to give an account of that phrase, if so it be read. Gods favour or acceptance, (an argument, and evidence of the sincerity of the Chri­stians heart which is so approved, [...] or accepted by him,) is literally the notion of [...], good liking, i. e. Gods good liking, or well-pleasedness. So when, in the highest degree, 'tis said of Christ, [...], in whom I am well pleased. So when of Noah 'tis said, that he found grace in the eyes of the Lord, Gen. 6. 8. Accordingly [...], are such as these, whose uprightnesse of heart, and sincerity, (though mix'd with much frail­ty, and some sin, for which there is no way of pardon but in Christ) hath approved them to God, and to these and none but these, this [...] peace on earth be­longs. And so this reconciliation of God to all penitent sinners, all sincere, faithful, new creatures, (those whom God sees, and ownes as such) as it is the full importance of [...], peace upon earth toward men of his good-liking] so is it, next the glory of God, mention'd in the former words, the principal de­sign of Christs coming into the world.

f Note: [...] V. 35. A sword shall pierce] That Mary the mother of Christ was put to death is the affirmation of Epipha­nius l. 3. haer. 78. contra Dicomarianitas, and this place of Scripture said to be fulfilled by it, [...], she was put to death according as it is written, asword shall passe through thy soul also, and so he goes on, [...], her glory is among the martyrs. If she were not actually put to death, some great sensitive affliction, the sharpness of which is here compared to a sword, and said to pass through her [...], her animal or sensitive soul, is here certainly meant by it.

g Note: [...], &c. V. 37. Served God with fastings] Of this Hanna 'tis the testimony of Cyril of Jerusalem, Cat. 10. that she was [...]. The first title re­ferres to her continence and widow-chastity for so ma­ny years, (having lived with an husband, but seven years after marriage, he, in all probability, dying at that time.) The 2d. to her devotion and strict observance of piety. The 3d. not to a solitarie monial life (as the La­tine interpreter there falsly renders it) but to such a strict observance of all that [...], or austerity, in fasting so often every week, and attending of publick (and private) prayers so often every day (and all this for the whole space of her ensuing life) as was antiently observable among the [...] or devout persons. Thus did she take her self up from the cares and affaires of the world that she might have the full vacancy for the service of God, and dayly frequented the Temple at the houres of prayer, not that she did neither eat nor sleep, or that in any respect she could be said to dwell there alwayes, but that serving God there at all the set times of prayer, and to prayer adding the weekly observances of fasting also, she returned from those performances to her own house, and there properly inhabited; and this is enough to own that expression here, that she departed not from the Temple, i. e. forsook it not, kept close to it at the set times, (though she was at her own house also at other times) as the Apostles ch. 24, 53. are said to have been [...], continually in the Tem­ple, and Act. 1. 13. [...] continuing there, which yet doth not note that they were never out of it, but, as it follows, [...] they continued unanimously constant in prayer and supplication, not again that they did never intermit praying, but that they were constant in the fre­quent dayly performances of that duty, at the houres appointed for it.

h Note: [...] V. 49. My Fathers businesse] [...] seems to referre to the place where they found him, i. e. in the Temple, and so [...] in the Neuter, his own, Jo. 19. 27. signifies his own house, as Ester 5. 10. and 6. 12. [...] house, is rendred [...], his own. Thus the Syriack reads it, and thus Theophylact, [...], in his temple. So Chrysostom Hom. 52. in Gen. spea­king of Abimelech driving Isaac out of his countrey, askes, [...]; whither drivest thou the righteous man? [...], do'st thou not know that whithersoever he shall happen to de­part, 'tis necessary he should be in his Fathers house, i. e. within his providence? And Cont. Paul Samosat. [...]. [...]. Dionysius Alexandr. [...], They found me in my house, saith he by the prophet, but in the Gospel, I must be in those of my father, i. e. in his house likewise. So p. 778. E. Titus Bostrensis, [...], [...]; Being in the Temple of God he said, knew ye not that I must be in my fathers (house?) See the learned Fullers Miscell. p. 585.

CHAP. III.

1. NOw in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate be­ing note a [Governour of Judaea, and Herod being Tetrarch of Galilee] and his brother Philip Tetrarch of note b Iturea, and of the region of Trachonitis, and Lysa­nias the Tetrarch of Abilene,

Paraphrase 1. Procurator of Judaea, and Herod Governour of that fourth division of the kingdom called Galilee,

2. Annas and Caiaphas being the note c High priest,] the word of God came unto John the son of Zacharias in the wildernesse.

Paraphrase 2. Annas a chief priest be­ing a man of principal autho­rity among the Jews, and Caiaphas placed by the Procurator in the Pontificate,

3. And he came [into all the countrey about Jordan, preaching the baptisme of repentance for the remission of sins,]

Paraphrase 3. to several parts of the coasts that were nigh Jordan, Bethabara, Ioh. 1. 28. Aenon, Ioh. 3. 23. and by that means all the region about Iordan came to hear him, and he warned all the people to repent and be baptized of him, to come in as proselytes of his, that so their sins might be forgiven, which would otherwise bring certain destruction on them.

[Page 197] 4. As it is written in the book of the words of Esaias the prophet, saying, [The voice of one crying in the wildernesse, Prepare ye the way of the Lord, make his paths streight.

5. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made streight, and the rough wayes shall be made smooth.]

Paraphrase 4, 5. There shall come a cryer, or herauld, or harbinger of the Messias in the wilder­nesse, to fit men by repentance for the receiving of Christ, and part of his proclamation shall be in these words, Every valley, &c. which may figuratively import the peculiar quality of the Gospel of Christ, which was to work upon the poor in spirit, and exalt them to a participation of the greatest priviledges, which none of the higher loftier spirits were capable of, till they were humbled, and brought down from their heights; but literally they may seem to foretel the terrible destruction, which should shortly come upon this people for their impenitence, the plaining of the land for the coming of the Ro­man army (see note on Mat. 3. c.) and the visible discrimination, which should then be made betwixt the obdurate impenitent unbelievers on one side, and those that are penitent and receive Christ, on the other.

6. And all flesh shall see the salvation of God.]

Paraphrase 6. And all men shall discern the deliverance which is wrought for the penitent believers, when all impenitents are destroyed.

7. Then said he to the multitude that came forth to be baptized of him, O ge­neration of vipers, who hath warned you to flee from the [wrath to come?]

Paraphrase 7. destruction approaching?

8. Bring forth therefore fruits worthy of repentance, and [begin not to say with­in your selves, We have Abraham to our father;] For I say unto you that God is able of these stones to raise up children unto Abraham.

Paraphrase 8. Do not think 'twill serve your turn, that you are able to say (see note on Mar. 2. a) We are of the seed of Abraham, who have right to the promises made to him, whatsoever our actions are, See Mat. 3. 9.

9. And now also the axe is laid unto the root of the trees, Every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire.

Paraphrase 9. Mat. 3. 10.

10. And the people asked him, saying, What shall we do then?]

Paraphrase 10. And the common sort of people asked him, What was their task, or part of duty, to prevent or avert this ruine.

11. He answereth and saith unto them, He that hath two coats, let him impart to him that hath none, and he that hath meat let him do likewise.]

Paraphrase 11. And he prescribed to them an extensive liberality, charity, mercifulnesse to all the wanted what they had to spare.

12. Then came also [Publicanes] to be baptized, and said unto him, Master, what shall we do?

Paraphrase 12. the tole or tribute-ga­therers.

13. And he said unto them, [Exact no more then is appointed you.]

Paraphrase 13. Receive all the taxes which the Emperour requires to be gathered, but beside that, do not you either by cunning, or force take any more for your selves.

14. And the souldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man,not wrong any. neither note d accuse any falsly, but be content with your wages.]

Paraphrase 14. And to the military men of the Iews (employed by their Procurators, or the Ro­mans) he prescribed these rules, Neither fright, nor plunder any man, but be content with that allowance, which is assigned for your maintenance.

15. And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not,]

Paraphrase 15. And as the people were amuzed concerning him, look­ing for some further declaration or manifestation from him, and having some disputes within them, whether he were not the Mes­sias himself,

16. John answered saying unto them all, I indeed baptize you with water, but one mightier then I cometh, the latchet of whose shooes I am not worthy to un­loose, he shall baptize you with the holy Ghost and with fire.]

Paraphrase 16. Iohn gave a clear an­swer to their doubts, telling every one that came to him, in plain words, that he was not the Christ, saying, My whole office is, thus to receive you as proselytes, to believe on the Messias, who shall suddenly reveal himself; I am but a disciple of that great Master, sent before him, as disciples of prophets are wont to be, to take up room for him, (see Luk. 10. 1. and Mat. 26. 20.) to serve him, to take off, and lay away his shooes (see note on Mat. 3. h.) and truely I am unworthy of this office, to be the disciple of so divine a person. But he, when he cometh, shall be another manner of person, and do other kind of things; Over and above the receiving of proselytes with water in baptisme, he shall send down the Spirit of his disciples, in an appearance as of fire, Act. 2. and thereby enable them to speak with tongues miraculously, and so fit them for their office, (see Act. 1. a.)

17. Whose [fan] is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner, but the chaffe he will burn with fire unquench­able.

Paraphrase 17. winnowing instrument, See note on Mat. 3. 12.

18. And many other things in his exhortation preached he unto the people.]

Paraphrase 18. And John Baptist said many such things as these, and more different from these, by way of exhortation and proclamation to the people, concerning the Gospel of Christ.

19. But Herod the Tetrarch being reproved by him for Herodias his brother Philips wife, and for all the evils which Herod had done,]

Paraphrase 19. And Herod calling him to the court, and hearing him often, and that with great respect to him at first (Mar. 6. 20.) at last being reproved by him for marrying his brothers wife, and for all other sins, that John saw him to be guilty of,

20. Added yet this above all, that he shut up John in prison.

21. Now when all the people were baptized, it came to passe that Jesus also be­ing baptized and praying, the heaven was opened,

22. And the holy Ghost descended in a bodily shape like a dove upon him,] and a voice came from heaven, which said, Thou art my beloved son, in thee I am well pleased.

Paraphrase 22. And the holy eternal Spirit of God appeared visibly to come down, and to descend upon him, as a dove uses to descend, and light on any thing (see note on Mat. 3. k.)

23. And Jesus himself began to be about thirty years of age, being (as it was supposed) the son of Joseph, which was the son of note e Heli.]

Paraphrase 23. And at this time of his being baptized, Jesus was a­bout thirty years old, the age before which the Levites were not to be admitted to sacred functions, Num. 4. 3. and 43. 1 Chron. 33. 2. And being born of a pure virgin he had truely no father on earth, but yet Joseph the son of Heli being betrothed to Ma­ry his mother, he was his reputed father.

24. Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph.

25. Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Eli, which was the son of Nagge,

26. Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Judah,

[Page 198] 27. Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri,

28. Which was the son of Melchi, which was the son of Addi, which was the son of Kosam, which was the son of Elmodam, which was the son of Er,

29. Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,

30. Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,

31. Which was the son of Melea, which was the son of Menam, which was the son of Mattatha, which was the son of Nathan, which was the son of David,

32. Which was the son of Jesse, which was the son of Obed, which was the son of Boos, which was the son of Salmon, which was the son of Naasson,

33. Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Judah,

34. Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son Tharah, which was the son of Nachor,

35. Which was the son of Saruch, which was the son of Ragau, which was the son of Phaleg, which was the son of Heber, which was the son of Sala,

36. Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noah, which was the son of Lamech,

37. Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,

38. Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

Annotations on Chap. III.

a Note: [...] V. 1. Governor] Some question may be, what is here meant by [...]. But Observ. l. 9. c. 13. Jac. Cujacius the learned Lawyer hath cleared it; Rectiùs Vetus in­terpres Luc. 1. Procurante Pilato, quàm alii, prae­side. Praeses enim Syriae tum fuit Vitellius vir Con­sularis, Procurator Pilatus, Eques Romanus. Cujus rei authores habeo Tertullianum, Tacitum, Josephum. The ancient interpreter Luc. 1. renders it more truly, Pilate being procurator, then others, Pilate being Pre­sident, or Governor: for Vitessius was then Governor of Syria, one that had been Consul, but Pilate a knight of Rome was Procurator: So I learn from Tertullian, Tacitus and Josephus.

b Note: [...] Ib. Tetrarch of Ituraea] That which is here said of Herod's brother Philip being Tetrarch of Ituraea and Trachonitis is thus farre confirmed by Josephus Ant. l. 18. c. 7. that this Philip died in the twentieth year of Tiberius, having for the space of 37. years been Prae­fect of Trachonitis, and Gaulanitis, and Batanaea where in stead of Gaulanitis the truer reading is Auranitis, of which we have mention in the same Josephus Ant. l. 15. c. 13. as a part of Zenodorus his province, Tracho­nitis and B [...]tanaea being there named as the other parts of it, the latter of which (or else that, and Aurani­tis together) is sure the Ituraea here. As for the word [...] Tetrarch, [...] it denotes a principality of a fourth part, and when Herod, who is call'd so, is elswhere call'd King Herod, the word King is to be taken in that la­titude, as to signifie no more then what Tetrarch here doth, one placed by the Romans over this Region of Galilee, with Regal power and for life, and thereby dif­fering from the [...], a Governor (such as Pilate here, and Mat. 27. 2.) with Commission for so many years, [...], 1 Pet. 2. 14. a Deputy of the supreme, and as a Steward in a family, dispensing it under him, [...], and Procurator.

c Note: [...] V. 2. High Priests] Concerning the two [...] or high Priests in this place (and the reconciling it with the Old Testament, where there was to be but one at a time, one of the sons of Aaron, Ex. 29. 30. Lev. 16. 32. and he to continue not for a year only, but for his life, whereas here it seems to be otherwise) many things have diversly been said by learned men. Without sur­veying of their severall conjectures, I shall first think it worth observing that in the books of Samuel (when sure there was but one high Priest) Ahimelech the son of Ahitub being slain, and Abiathar succeeding him in the high Priests office, 1 Sam. 22. there is yet, after that, frequent mention of Zadok and Abiathar toge­ther, 2 Sam. 15. 35. Zadok and Abiathar the priests, and c. 17. 15. and c. 19. 11. and 20. 25. and 1 Chron. 15. 11. every where Zadok and Abiathar priests, and Zadok plac'd before Abiathar constantly (as Annas before Caiaphas here.) The reason of which is proba­bly this, because though Zadok was not actually high Priest in Davids time, yet being the son of Ahitub 2 Sam. 8 17. (not that Ahitub, the father of Ahime­lech 1 Sam. 22. 11. who was of Ithamars line 1 Chron. 24. 2. but another 1 Chron. 6. 8. and 53. the lineal suc­cessor of Eleazar v. 4. and 50▪) to him the High-Priest­hood regularly belonged, and so after the expulsion of Abiathar (the last of Eli's, and so of Ithamars line, 1 Kin. 2. 26, 27.) was restored to him, 1 Kin. 2. 35. and Abiathar being in Davids time the High Priest of Eli's, and so of Ithamars line, (to which, it seems, it was chan­ged from Eleazars, and continued in that line for some time) Zadok being a principall person in authority with David, a Priest, and regularly heire to the High­priesthood, is constantly joyned with (and set before) Abiathar the high Priest. Agreeable to this example it is, that Annas father-in law to (the high Priest of that year) Caiaphas, a most eminent person himself, and one that had been high-Priest also, and, I suppose, the chief of the race of Aarons sons then alive, as Zadok was, is here set before, and joyned with Caiaphas, and call'd [...] high Priest, though punctually he executed not the office of the high Priest. This being said by way of preparation, the main of the difficulty may perhaps be removed by observing of three things: First, That at this time, the land being under the Roman Emperour (whose name and the year of his reigne is set down at the beginning of the verse, as also his Procurator of Ju­daea, Pontius Pilate, and the Tetrarchs of other places) the succession of the high-Priests was now changed, The one lineal descendent in the family of Aaron, which which was to continue for life, being not permitted to succeed ( [...], saith Eusebius l. 1. c. 18.) but some other, whom he pleased, named to that office by the Procurator every year, or renewed, as often as he pleased. To which purpose is that of Theophylact, [...]. [Page 199] They who were at that time high Priests of the Jewes, invaded that dignity, bought it, and so destroyed the Law, which prescribed a succession in the family of Aaron. Secondly, That there was at this time, after the Roman Conquest, and before the destruction of the Temple (whensoever they made no King of (but only sent a Procurator in­to) Judaea) the place and title of [...], Ruler of the people (and with it some part of the soveraign power) allow'd unto the Jewes, or at least somewhat proportionable to it. This Nasi was he which had at any time the chief power of that people within themselves, that is, what degree of power so­ever remained in the Jewes at any time by the indul­gence of their Conquerours it was principally in him: Whilest they were not subject to strangers, an absolute and supreme power (and therefore in the Law and in Ezechiel the Nafi or the Ruler signifies the King) but when they were subject to other nations, a power sub­ordinate, such as was allow'd them by those that had dominion over them, but yet that supreme among them­selves, for the deciding of all controversies arising from, and determinable by their Law, though generally with­out power of life and death, to enforce the sentences of their judicatures. Such are the [...] or [...] the chief of the Captives that returned from Babylon. Zorobabel the son of Salathiel, Hag. 2. and Zach. 4. being of the tribe of Judah, Mat. 1. 12. Luke 3. 27. (at the same time when Josuah the son of Josedech is high Priest, Zach. 3. and therefore they two together are called the anointed ones, c. 4. 14. and named in the front of the Captives, Ezra. 2. 2.) and after him his posterity, till about the time of the Mac­cabees. According to that of S. Basil in his Epistles p. 1170. [...]. The successors of Sa­lathiel and Zorobabel ruled the people somewhat after a popular manner, and after their time foreward the principality fell to the priesthood, to wit, in the time of the Macabees. (As for Nehemiah and the Gover­nours mention'd by him c. 5. 14. it seems by his com­mission, and the Babylonish name [...], that he had his power from the King of Persia, not from the Jewish na­tion, or from the right yet remaining in them under their Conquerours, of living according to their owne lawes.) After the manner of what was thus done in Palestine the like was generally put in practise in the severall countries whether the Jewes were dispersed, that is, not only in Babylonia, but also at Alexandria (saith Philo in Leg. ad Caium,) to the Nasi whereof all the multitude of the Jewes in Aegypt were subject, a million saith Philo, in his time; And therefore saith Josephus, Ant. l. 20. c. 4. that the [...] of the Jewes being dead, the Emperor Claudius [...] did not forbid them to set Rulers of the nation over them, but consented [...], that all should be subject to them, according to their owne customes, and not be forced [...] to transgresse the re­ligion of their fathers. The like is reported of Augustus by Philo ad Flaccum, calling these rulers [...], as Jo­sephus did [...], and others of the heathen Wri­ters Patriarchas, See Vopiscus in vita Saturnini. Third­ly, This office of the Nasi generally sell on some person of the greatest authority among them, for skill and knowledge in their Law. And 'twill not be improba­ble that that should be some Priest (such being most carefully brought up in that knowledge) and then though it be not necessary to suppose that that were the lineally descended high Priest (there being no such per­haps left in the sand) yet 'twill be easie to conceive, that a Priest the chief of one of the ranks, especially of the first rank of the Priests, and he possess'd with so great au­thority, as that of the Nasi (the greatest now left among them should be styled [...], chief or high priest. And so, I conceive, it was at this time, somewhat after the manner of what the Maccabee [...] had formerly been, which were in a manner Kings and priests both, that is, being priests, were also one after another, leaders and rulers of the Jewes, (proportionable to the Nasi, of which I now speak) the onely rulers which then they had with any image of Regality on them. That this may be more discernible, 'twill not be amisse in brief to set down the beginning and progresse of them. Upon the profanation committed by Antiochus upon the Law and worship of God among the Jewes, arose Mat­tathias the son of John, the son of Simeon, a priest in Modin, of the sons of Joarib (that is, of that family which had the first course of the four and twenty assigned to them by lot 1 Chron. 24.) and so of a family next to the family of the high priest, Aarons successor. This Mat­tathias not pretending any right to the high priesthood (it being not affirmed that he was chief of that family of Joarib, but a branch of one of the sons, that is, one of that course, and besides Onias the last of the high priests of the succession of Aaron, was not, that appeareth, as yet gon into Aegypt) but meerly as a Zelot began to to kill the profaners, then went out into the mountains with as many after him as he could get, and at last when he had gathered an army, he left Judas as the mightiest of his sons (though not by succession again as the eldest of them) to be Generall of it, 1 Mac. 1. 66. And he under the name of Judas Maccabaeus (or the Zelot) did lead them, was as it were their King (the only one they had) their ruler at that time, and fought their battels illustriously, cleansed the Sanctuary, built a new Altar, and being at last slain, 1 Mac. 9. 18. it followes v. 29. that Judas's friends (that is, those that had continued with him in all his actions) came to chuse Jonathan a brother of Judas to be their prince or captain in his stead, to fight their battails, and so he took the government on him v. 31. And upon a trea­ty of league betwixt Alexander the son of Antiochus E­piphanes and him, Alexander ordains him to be the high priest of his nation, 1 Mac. 10. 20. and according­ly after that he is so call'd, v. 69. Thus the Dukedome and the high Priesthood continued to his successors, his brother Simon, and Hiracanus Simons son, and so on, till the race of the Assamonaei or Maccabees were ex­tinct also, by the killing of Aristobulus, and deposing of Hircanus. After which the Priesthood went among the Priests, at the will of the Governours appointed by the Romans, as Jonathan and the Assamonaei had been by the Kings, that then had power over them; but yet more uncertainly, not by successions, as among the Assamonaei they did. Now some successor as it were to that office of the Assamonaei, as farre as they were rulers of the people (not as by the King appoin­ted to be the high priests) that is, some one of the Jewes, by themselves set up to be chief among them, I sup­pose to have been continued at this time, after Herod the Great. And this not the lineal successor of Aaron (for after the slight of the last Onias into Aegypt where he built a Temple in imitation of that in Jerusalem, that Aaronicall line vanished, or was interrupted in Judaea) but, like Mattathias, some other Priest of great reputation and authority among the people; and such was Annas or Ananus or Ananias, at this time, a man of greatest value and authority among them, saith Josephus, who, though he differed from the high priest, put in by the Procurator, as Moses did from Aaron, yet being a Priest, and Nasi at this time, 'twill be easie to believe, that he should be called [...] high priest or chief priest (being [...] and [...], a priest and ruler of the people) both here, and Act. 4. 6. and as I suppose, Act. 23. 5. where by what is said of him by S. Paul, it is acknowledg'd that he was [...] prince, or ruler of the people. Accordingly the [Page 198] [...] [Page 199] [...] [Page 200] story of the Gospel, Joh. 18. 13. mentions the carrying of Christ to Annas first, as to an officer of principall authority among them, who sent him bound to Caia­phas, that was the Pontifex maximus that yeare, of the Romans putting in, and so continued all the time of Pilates Procuratorship. If this which hath been said of the Nasi be sufficient to shew that Annas might passe for one of the [...] here (and [...] he is called, that's clear, and as clear, by what is said of him in Josephus, and the Gospels, the greatest man at that time among the Jews, to whom the malefactors were first brought, Joh. 18. 14. which proves him to be Nasi also) then the other part of the difficulty, as to Chai­aphas, will be soon cleared: For 'tis manifest that at this time the Roman Praefect did ad libitum, when he would, and that sometimes once a year, put in whom he pleased into the Pontificate, to officiate in Aarons office, in stead of the lineal descendent from him. And that is it of which Josephus so frequently makes men­tion. After the race of the Assamonaei it seems Jesus the son of Phaebes was put in, then he being put out, Si­mon is put in his stead, this Simon put out, and Mat­thias in his stead, Ant. l. 17. c. 6. then Matthias put out by Herod about the time of Christs birth, and Joazar put in his stead, Ant. l. 17. c. 8. then Joazar put out by Archelaus and Eleazar put in, c. 15. and he again put out, and Jesus the son of Sia put in. Then in the first of Quirinus there is mention again of Joa­zar son of Boethius, l. 18. c. 1. who, it seems, was put in, and so turned out again by Quirinus the same year, and Ananus the son of Seth put in his stead, who was the Annas here mention'd by S. Luke. Then Gratus at the beginning of Tiberius's reign, put out Annas and put in Ismael, and in his stead Eleazar, Annas's son, then in his stead Simon, and after his year, Caia­phas here, who continued from that, all his and Pilates time, till Vitellius displaced him, and put Jonathan ano­ther son of Annas in his stead, and in his, a year or two after Theophilus another son of Annas, whom Agrippa again displaced, Ant. l. 19. c. 5. and put in Simon, and turning him out the same year, put in Mattathias a fourth son of Annas in the beginning of Claudius his reigne, some nine years after the death of Christ, and soon removing him, put in Elioneus, c. 7. Then it seems, Cantharas was put in, for in his place Herod put in Joseph, l. 20. 1. and in his stead about fifteen years after the death of Christ, Ananias son of Nebedeus, c. 3. After him we find Jonathan, then, Ismael, then Joseph, then Annas another son of Annas, then Jesus son of Dam­neus, then Jesus son of Gamaliel, then Matthias, in whose time the Jewish warre began. These which I have thus named make up the number of 28. which, saith Josephus, l. 20. c. 8. held the Pontificate from the time of Herod to Titus's burning of the Temple, that is, were the men which were put into it by the Roman Presidents, And Caiaphas is one of them, and so he is mention'd Mat. 26. 3. and 57. and Joh. 11. 49. Caiaphas high priest of that year, and Joh. 18. 13. 14. 24. referring to the yearly change of this office at that time, though, as appears by Josephus, it were continued in Caiaphas for some space. But now (to return to Annas again) it is observable from Josephus, that beside this series of the chief priests, Ananias is set down as [...] in the very same time, when Jesus Damnei is said to have been put into that other line, l. 20. c. 8. And this appears to be the Annas here, for having spoken of him in the beginning of the chapter, and affirmed him to be the happiest of all men, as ha­ving five sons advanced to the dignity of high priest (viz. Eleazar, Jonathan, Theophilus, Mattathias and Annas) after himself had enjoyed it to satiety, he now adds, that Ananias became daily more famous, belo­ved, and for his liberality honour'd of all, obliging daily with gifts Albinus the Procurator, and the Sum­mus Pontifex, and presently he mentions Eleazar, as son of this Ananias, whom before we have set down son of this Annas. This being thus evident, it will be more then a probable conjecture, that by Annas's or Annanians's Pontificate, now spoken of, is meant his be­ing the Nasi or ruler of the people at Jerusalem (as before I said) he being a person of so much authority among the Jewes. And so these two, the Nasi and the summus sacerdos, being the two chief men among the Jewes (it being affirmed by Josephus in the end of 8 chap. of l. 20. Ant. that the Pontifices were placed in the top of the Common-wealth, after the reign of Herod and Archelaus, the [...] being brought to an Optimacy) may very well be resolved on, to be these two here named, as the [...] at that time, though it fell out that they continued to be some years together. All which being put together will perhaps be able to answer any objection which can be brought against this conjecture. This Annas is after Act. 4. 6. call'd [...], [...] Annas the high priest, or chief priest, and without doubt is the [...], Act. 23. 5. and Act. 24. 1. being by Josephus so called, as even now appear'd. Of him S. Paul, Act. 23. saith, [...], I knew not that he is high priest. 'Tis rightly wondered how Paul should be able truly to say that he did not know him to be high priest, being so well acquainted with the Jewish nation, and the customes of their judicature: But if we take notice of the words of the by-standers v. 4. r [...]vilest thou God's high priest? It is first certain that Ananias was not [...], the high priest of God, [...] nor indeed any man else at that time among them, the lineall succession having been a long while interrupted. And to that in those words S. Paul answers, that he did not know that he was; mean­ing thereby, I suppose, the lineal descendent from Aaron. secondly there being at this time another high priest to whom that name more properly belong'd, then to Ananias it could, viz. the summus Pontifex, or he that was put i [...]to the place of the Aaronicall priest­hood by the Roman Praefect, this might truly be said by him again, I knew not that he was high priest. How­soever knowing him to be at that time the Nasi, be retracted his hasty and sharp speech, as having said somewhat against the Ruler of the people, who was not by Gods law to be evil spoken of. That which is or­dinarily said of these two high priests, is, that one was the high priest, and the other his [...] or vicarius, such as Zephaniah called the second Priest, Jer. 52. 24. Of this Sagan it is clear that, though he were chief or principal of the ordinary priests which ministred to the high priest, and, in the day of Expiation, supplied his place in officiating, if any thing fell out which hindred him from being able to doe it himself, and thereupon be called [...] the chief of the ordinary priests, and [...] the secondary priest, and [...] the other priest, and [...] in Josephus partaker of his office, viz. when he officiates for him, or in that he is appointed his vicarius, yet he is never [...] the high priest. What he was you may plainly see, Cod. Joma c. 1. §. 1. where having spoken of the high priest [...] that is to officiate on the day of Expiation, it follows [...] they appoint unto him another priest under him, [...], if by chance any pollution, or profana­tion, (which hinders the high priest from officiating himself) doe befall him, as in Josephus, Ant. l. 17. c. 8. when Matthias the high priest was unclean, Joseph the son of Ellem was his proxy or Vicar to officiate for him, but this only for the space of one day, as he there saith, (the great day of Expiation, as the Glosse on Joma clears it) by which it appears that he was under the high priest, as his substitute once a year for a day (not for a year, or any long time) but never his collegue or equall to him. 2ly. 'Tis evident, that this of the Sagan cannot [Page 201] be applied to this matter. For I shall demand, to which of these two did the office of Sagan belong at this time, to Annas, or to Caiaphas? To Annas it could not, be­cause if it did, he must be acknowledg'd inferiour to the high priest, whereas Annas in all passages of Scripture, where he is named with Caiaphas, hath the priority, and never appears to be inferiour to Caiaphas, and therefore it must belong to Caiaphas, or to neither of them. And to Caiaphas it cannot, because 'tis manifest, both that An­nas was not the Pontifex Maximus at this time, & that Caiaphas was, by the series of them, even now set down from Josephus. 3ly. The office of the Sagan, as vica­rius to the high priest, extended no farther then to the officiating in the Temple (for from that only was the high priest excluded by pollution, so as to need a sub­stitute to officiate for him) Or if it could be conceived that the Sagan were to supply the high priests place in judicature, when he were detained by sicknesse, &c. yet of Annas here that cannot be affirmed, for 'tis ap­parent, that his authority continued to him, Joh. 18. 13. when Caiaphas was in health, and acted as high priest, v. 28. and so also Act. 4. 6. they both met in counsel together. For these reasons, I say, that ordinary way of reconciling this difficulty, by that of the Sagan, may not fitly be allow'd, being not appliable to either of these, who are both named here as persons of autho­rity among the Jewes, next to the Emperour and his Procurator, and appeare at the apprehending of Christ to be Magistrates and persons of civil jurisdiction, which the Nasi and high priest were, but the Sagan, as such, cannot be pretended to have been. Another account, I acknowledge, is given of this matter, by Eusebius l. 1. c. 9. to wit, that Christ is here said to have begun and accomplish'd his whole time of preach­ing under Annas and Caiaphas high priests, which, saith he, notes the compasse of 4 years, and that he be­gan his preaching, when Annas, and ended it, when Caiaphas was high priest. For about this time, saith he, the Roman Praefects having changed the Mosaicall course, they that were by them made high priests con­tinued not above a yeare in it. And he brings a suc­cession out of Josephus thus, Valerius Gratus putting Annas out of the high priesthood, made Ismael in his stead, then after a while removing him, he put Eleazar Annas's son in his, and at the years end he gives it to Simon, and at the end of that year Joseph called Caia­phas also succeeded him, and all these within lesse then 4 yeares, and so, saith he, Caiaphas was high priest at the time of our Saviours passion. This might sound at first hearing, as a probable conjecture, but, if examined, will cease to be such. For, 1. the thing in hand Lu. 3. 1. is not to set down the space of the continuance of Christs preaching, but the yeare of the beginning of Johns preaching punctually naming that 15th year of Ti­berius, And 2ly, that which Josephus saith, Ant. l. 18. c. 3. is this, That at the beginning (not 15th year) of the reign of Tiberius, Valerius Gratus was sent Praesident into Judaea, that he continued so eleven years, that in that time, probably in the three first years of his Government, he changed the high priest yearly, that Caiaphas was the last of them, who continued the rest of Gratus's time, and all Pilates ten years, and was not removed till the time of Vitellius, who succeeded Pilate, and put Jonathan Annas's son in his stead, l. 18. c. 9. By which 'tis clear that Eusebius was mista­ken in applying that, which Gratus did in the beginning of Tiberius's reigne, to the four years of Christs preach­ing and crucifixion, which was certainly under Pilate, all whose time Caiaphas was continued in the high priesthood. And so that cannot be the way of salving this difficulty. There is only a third way, that I have met with, that Annas having been high priest long since, was now a kind of Consulary man, and as such, being also father-in-law to Caiaphas the high priest of the year, is styled [...] high priest also. But to this the answer is clear, that there were many other such Pontifical men alive, that is, such as had been Pon­tifices in their times, and therefore there was nothing in that peculiar to Annas, or which could put him in the Pontifical Fasti, as the [...] of that year, with­out some other addition of Dignity, peculiar to him from those others, such as I suppose that of the Nasi, and cannot imagine that of being father-in-law to Caiaphas, or any such extrinsecall relation to be.

d Note: [...] V. 14. Accuse any falsely,] [...] though it have a Proverbial signification to accuse, and by that means to flatter those, to whom that accusation is whisperingly conveyed, and had its originall from a passage about figs, as Phavorinus, and the Gramma­rians ordinarily express it, yet it is used in a greater latitude for wronging, taking away any thing by force from any, according to the latitude of the significa­tion of the Hebrew [...] which signifies both to ca­lumniate, and to use violence, and accordingly is ren­dred in the Old Testament, sometimes by [...], (in the notion of oppressing by force) [...], sometimes by [...], but that in many places, when the sense would rather have required [...], or the like, so in Job. 35. 9. Psal. 119. 21. and other places. From this Old Testament­use of the word must the sense of it be fetch'd in the New. So when Zacchaeus c. 19. 8. saith of himself [...] (which is the only other place where the word is used) it belongs clearly to wrong dealing, violence, injustice, taking by force from others (which was ordinary for the Publicans to do [...], [...],’ All Publicans are rapacious, saith Zeno the Comoe­dian, and such was Zacchaeus here) and therefore his penitent heart in that case vowes the satisfaction, which the Law requires for theft, restitution fourfold. The word belongs to any kind of injustice or extortion, and so here to that which is ordinary among souldiers, ra­pine, plundring; [...], saith Hesychius, that is, [...], forcible invaders, and that is here farther express'd by that which followes, and be con­tent with your [...], that is, those stipends, that are publickly appointed the souldiers, that are kept toge­ther in bands for publick use, as in Vopiscus, Annonâ suâ contentus sit, non de lacrymis provincialium vivat, that is, Let them not oppresse those countrey men, where they are quartered, but rest satisfied with the allowance of victualls, &c. that is allowed them.

e V. 23. Sonne of Heli] The setling of the Genea­logie of Christ, and reconciling the differences between S. Luke and S. Matthew, is a matter of some uncer­tainty, arising from the customes of the Jewes in recko­ning their Genealogies, among whom it is ordinary to find different pedegrees, which seem to contradict one another, when they doe not. And the matter requiring some length I rather referre the Reader to the labours of the learned H. Grotius on this place, and in the particular of Cainan v. 36. to the learned Sam. Bo­chartus in his Phaleg, l. 11. c. 13.

CHAP. IV.

1. AND Jesus being full of the holy Ghost returned from Jordan,See Mat. 4. 1. and was led by the Spirit into the wildernesse,

2. Being fourty daies tempted of the devil, and in those daies he did eat nothing, and when they were ended, he afterward hungred.

3. And the devil said unto him, If thou be the son of God, command this stone that it be made bread.

4. And Jesus answered him,See Mat. 4. 4. saying, It is written, that man shall not live by bread alone, but by every word of God.

5. And the devil taking him up into an high mountain,See Mat. 4. 8. shewed unto him all the kingdomes of the world in a moment of time.

6. And the devil said unto him, All this power will I give thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it.

7. If thou therefore wilt worship me, all shall be thine.

8. And Jesus answered and said unto him, Get thee behind me, Satan: For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve.

9. And he brought him to Jerusalem,See Mat. 4. note b. and set him on abattlement [...] pinacle of the Temple, and said unto him, If tho [...] be the son of God, cast thy self down hence,

10. For it is written, He shall give his Angels charge over thee to keep thee,

11. And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

12. And Jesus answering,See Mat. 4. 7. said unto him, it is said, thou shalt not tempt the Lord thy God.

13. And when the devil had ended all the temptation, he [departed from him until [...] for a season.]

Paraphrase 13. left him for a time, meaning to wait an opportu­nity to assault him again. See Mat. 4. 11.

14. And Jesus [returned in the power of the Spirit] into Galilee, and there went out a fame of him through all the region round about,

Paraphrase 14. being by the powerfull incitation of the Spirit of God now stirr'd up to set upon this prophetick office, returned

15. And he taught in their synagogues being [glorified] of all.

Paraphrase 15. exceedingly admired.

16. And he came to Nazareth, where he had been brought up, and, as his custome was, he went into the synagogue on the sabbath day, [and stood up for to read.]

Paraphrase 16. And he made shew to undertake to expound some part of sacred writ, as their Doctors are wont to doe.

17. And there was delivered to him] the book of the prophet Isaias, and when he had note a opened the book, he found the place where it was written,

Paraphrase 17. And the officer of the synagogue (see v. 20.) brought him

18. The spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heale the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty [them that are bruised,]

Paraphrase 18. those that long impri­sonment and shakels have brui­sed,

19. To preach the acceptable year of the Lord.]

Paraphrase 19. To proclaim to all a year of Jubilee, wherein servants are set free &c.

20. And he closed the book,See note on Mar. 5. n. and gave it again to the [officer [...]. [...] minister] and sat dow [...], and the eyes of all them that were in the synagogue were fastned on him.

21. And he began to say unto them, This day is this scripture fulfilled in your ears.

22. And all bare him witnesse, and wondred at the gracious words which pro­ceeded out of his mouth. And they said, Is not this Joseph's son?]

Paraphrase 22. And all that heard him did with acclamations expresse that they were amazed at the power and wisdome with which he spake, (see Psal. 45. 2.) wondring whence he had such excel­lencies, Mat. 13. 54. but because they knew he was Josephs reputed son, one brought up in an ordinary condition, they did not believe on him.

23. And he said unto them. Ye will surely say unto me this proverb, Physitian heale thy self: Whatsoever we have heard done in Capernaum, doe also here in thy countrey.]

Paraphrase 23. Whereupon the spake unto them, saying, that which among the Jews is by way of gibe vulgarly used to a Physitian, who is himself fallen into any disease, or infirmity, Physician &c. (which signifies a man that pretends to doe cures abroad, but is able to do none at home) is become appliable to me, who being believed on by strangers, and by that means having opportunities to doe miracles or healing among them, am despised and rejected among my own countrey­men, very few of whom having that belief of my power, as to come to me for cure, Mar. 6. 5. I cannot consequently doe many such miracles here, Mat. 13. 58. which in Capernaum and other places I have done.

24. And he said, verily I say unto you, No prophet is accepted in his own countrey.]

Paraphrase 24. And so generally it hath been, when prophets have been sent to work miracles of mercy, very few among their countrey-men, to whom they were familiarly known, have been found fit to receive them.

25. But I tell you of a truth, many widowes were in Israel in the daies of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land.

26. But unto none of them was Elias sent, save unto Sarepta a city of Sidon, unto a woman that was a widow.]

Paraphrase 25, 26. As in Elias's time of the many men and women, particularly of widows that were in that time of famine, through all Israel, there was none qualified to receive that miracle from Elias, but one onely, the widow of Sarepta, or Zarephath a city of Zidon, 1 Kin. 17. 9.

27. And many lapers were in Israel, in the time of Eliseus the prophet, and none of them was cleansed, saving Naaman the Syrian.]

Paraphrase 27. And though there were many leprous persons among the Israelites in Elisha's time, yet they being his countrey-men, the observation was there as here, that no one of them had faith to seek and qualifie himself for a cure of his leprosie, Only Naaman which was not that countrey-man, but a Syrian, was by Elisha converted to the true religion, and heal'd of his leprosie.

[Page 203] 28. And all they in the synagogue when they heard these things, were filled with wrath,

29. And rose up, and thrust him out of the city, and led him unto the brow of the hill (whereon their city was built) that they might cast him down head­long.

30. But he [passing through the midst of them] went his way.

Paraphrase 30. without being hurt by any of them.

31. And came down to Capernaum, a city of Galilee, and taught them on the sabbath daies.

32. And they were astonished at his doctrine, for [his word was with power.]

Paraphrase 32. he spake with autho­rity, Mat. 7. 29. and added miracles also to confirm the truth of what he said.

33. And in the synagogue there was a man, which [had a spirit of an unclean devil,] and cried out with a loud voice,

Paraphrase 33. was possessed by the de­vil, and tormented with a sore disease consequent to it,

34. Saying, let us alone, what have we to doe with thee, thou Jesus of Na­zareth? art thou come to destroy us? I know thee who thou art, the holy One of God.

35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had [thrown him in the midst, he came out of him, and hurt him not.]

Paraphrase 35. cast him into a sit of apoplexy, before or in the pre­sence of them all, the devil and the disease departed from him, and he was very well immediately.

36. And they were all amazed, and spake among themselves, saying, [What a word is this?] For with authority and power he commandeth the unclean spirits, and they come out.

Paraphrase 36. This is very wonder­full beyond all that was ever seen before,

37. And the fame of him went out into every place of the countrey round about.

38. And he [arose] out of the synagogue, and entred into Simons house, and Simons wives mother was taken with a great feaver, and they besought him for her.

Paraphrase 38. went

39. And he stood over her, and [rebuked the feaver, and it left her,] and im­mediately she arose, and ministred to them.

Paraphrase 39. commanded the feaver to depart from her, and so it did.

40. Now when the sun was setting, all they that had any sick of divers diseases brought them unto him, and he [laid his hands on every one of them, and healed them.]

Paraphrase 40. by prayer and imposi­tion of hands, without the use of any thing else, cured them.

41. And devils also came out of many, crying out, and saying, thou art the Christ the son of God. And he rebuked them, suffered them not to speak: for they knew that he was Christ.

42. And when it was day he departed, and went into a desert place, and the people sought him, and came unto him, and [stayed him] that he should not'de­part from them.

Paraphrase 42. used all means to pre­vail with him.

43. And he said, [I must preach the kingdome of God to other cities also: for therefore am I sent.]

Paraphrase 43. My businesse is to preach the Gospel, (and the cures which I work are but subservient to that,) and this I must preach to the rest of the villages and townes, and not con­tinue still in one place.

44. And he preached in the synagogues of Galilee.

Annotations on Chap. IV.

a Note: [...] V. 17. Opened the booke] The word [...] re­ferres to the manner of writing among the Jewes, which was not in Parchments or papers sowed together, as we now use, but in one continued page or long roll, and that folded up to save it from dust or other harm. So the Hebrew [...] signifies no more, then charta volubilis, a paper, or parchment folded up, according to that of Isa. 3. 4. [...], and the heavens shall be fol­ded up [...], as a book, referring to the custome of folding books and writings; and so Apoc. 6. 14. the heavens passed away, [...], as a folded book, that is, [...] which is by the Greek some­times called [...], and by us rightly rendred a bill, Deut. 24. 1. and sometimes [...], from the round form, when 'tis folded up, as in Architecture some round parts are called [...] Exod. 26. 32. 27. 17. 36. 34. 38. 28. 27. and so saith Suidas, [...], the volume, or round form of a book, which some call the folding; Thus it is used Heb. 10. 7. out of the Psalmist, for a roll, or instrument, or indenture, wherein Christ undertakes in writing, under his hand as it were, to doe Gods will, or that which God requires of him, by way of office. AndIn Heb. 10. 7. Theophylact who explains it by [...] a roll. After the manner of these rolls or bills, were their books and other writings rolled up, when they would shut them, [...] the books of the law folded up, saith R. Eliezer, in Gemar. Sanhed. c 7. and opened by way of [...], unfolding, or unrolling, and then again [...] rolled up, as here [...] rolling it up, v. 20. which the Hebrewes ordinarily expresse by [...], and he folded up the book, or roll, that is, shut it up, Joma. c. 7. § 1.

CHAP. V.

1. AND it came to passe that as the peoplecame, or flock'd about him, [...], [...] pressed upon him to heare the word of God, he stood by [the lake of Gennesareth,]

Paraphrase 1. the sea of Galilee, Mat. 4. 18. or lake of Tiberias. See note on chap. 3. c. and on Mat. 14. e.

2. And saw two ships standing by the lake, but the fishermenhaving gone out of them had washed their nets were note a gone out of them, and were washing their nets,]

Paraphrase 2. And saw two boats, one belonging to Andrew and Si­mon, Mat 4. 18. 'tother to Zebedee, and his sons, James and John, and the fishermen having made an end of fishing for that time, had carried out their nets, and cleansed them, meaning not to let them down [...] use them any more.

[Page 204] 3. And he went into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land, and he sat down, and taught the people out of the ship.

4. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your netsto catch, [...], for a draught.

5. And Simon answering, said unto him, Master we have toiled all the night, and have taken nothing, neverthelesse at thy word I will let down the net.

6 And when they had this done, they enclosed a great multitude of fishes, and their net brake.

7. And they beckned unto their partners which were in the other ship, that they should come and help them. And they came and filled both the ships, so that [they began to sink.]

Paraphrase 7. both the boats with the weight of the fish sunk into the water discernibly, and were in danger to be lost.

8. When Simon Peter saw it, he fell down at Jesus knees, saying, [Depart from me, for I am a sinfull man, O Lord.]

Paraphrase 8. My sinnes make me un­capable of receiving benefit from thy miracles, this great miracle of the fish being ready to drown the boat, and to become destructive to me, I beseech thee go out of the ship.

9. For he was astonished,] and all that were with him, at the draught of fishes, which they had taken.

Paraphrase 9. This he spake, not out of a desire to be rid of his com­pany, but out of a great sense of his own unworthinesse, and a great dread and amazement wrought in him by the miracle.

10. And so was also James and John the sons of Zebedee, which were partners with Simon, And Jesus said unto Simon, Fear not, [from henceforth thou shalt catch men.]

Paraphrase 10. thou shalt be a fisher­man no longer, thy trade shall be changed into a more ho­nourable, that of catching, so as to keep alive, and not (as in hunting and fishing &c. it is ordinary) to kill what is caught by thee; thou shalt catch men, and by so doing, preserve them to all eternity.

11. And when they had brought their ships to land, [they] forsook all and fol­lowed him.

Paraphrase 11. all foure of them.

12. And it came to passe, when he was in a certain city, behold a man full of leprosie, who seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt thou canst [make me clean.]

Paraphrase 12. recover me from my foul disease.

13. And he put forth his hand and touched him, saying, I will, be thou clean.] And immediately the leprosie departed from him.

Paraphrase 13. And he did but touch him, and speak the word

14. And he charged him to tell no man, [but go and shew thy self to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.]

Paraphrase 14. But, said he, go, &c. See note on Mat. 8. d.

15. But so much the more went there a fame abroad of him, and great multi­tudes came together to hear and to be healed by him of their infirmities.

16. And he withdrew himself into the wildernesse,] and prayed.

Paraphrase 16. did oft go aside into places of solitude,

17. And it came to passe [on a certain day,he was al­so teaching, and, [...] as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem, and the power of the Lord was present to heal them.]

Paraphrase 17. on one of those dayes, besides his customary going out to some privacy for prayer, he spent some time in teaching, or expounding the Scriptures to them, and there were present many Pharisees, and Doctors of their law, and divers others coming from the parts of Galilee, &c. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose.

18. And behold, men brought in a bed a man which was taken with the palsie, and they sought means to bring him in, and lay him before him.

19. And when they could not find by what way they might bring him in be­cause of the multitude, they went up on the house top, and let him down through the tiling with his couch into the midst before Jesus.

20. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.

Paraphrase 20. Mat. 9. 2.

21. And the Scribes and the Pharisees began to reason, saying, [Who is this which speaketh blasphemies? Who can forgive sinnes but God alone?]

Paraphrase 21. This is sure a blasphe­mer, making a God of him­self, for none but such can forgive sinnes.

22. But when Jesus perceived their thoughts, he answered and said unto them, [What reason ye in your hearts?]

Paraphrase 22. What ground have you for this dispute beginning in your hearts (and express'd by your tongues, v. 21.)

23. Whether is easier to say, Thy sins be forgiven thee, or to say, Rise up and walk?

24. But that ye may know that the son of man hath power upon earth to for­give sins, he said unto the sick of the palsie, I say unto thee, Arise, and take up thy couch and go into thine house.]

Paraphrase 23, 24. Is it blasphemy for him that is endued with divine power, and can cure all disea­ses with his word, to forgive sins also? The one ye shall see me able to do, And why may I not then freely, and without injury to any, do the other also? (see Mat. 9. 6.) whereupon he said to the Paralytick, I command thy health to return to thee, and thee to take up that bed, on which now through weaknesse thou art laid, and to carry it home unto thy house.

25. And immediately he arose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.

26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

27. And after these things he went forth and saw [a Publican named Levi] sit­ting at thetole­booth, [...] receit of custome, and he said unto him, Follow me.

Paraphrase 27. Matthew, or Levi, the Publican; see Mat. 9. b.

28. And he left all and rose up and followed him.

29. And [Levi] made him a great feast in his own house, and there was a great company of Publicans, and of others thatlay along. sat down with him.

Paraphrase 29. Matthew.

[Page 205] 30. And the Scribes of them and the Phari­sees murmu­red unto his disciples, [...], [...] But [ note b their Scribes and Pharisees murmured again his disciples, saying, Why doe ye eat and drink with Publicans and sinners?]

Paraphrase 30. the Scribes of the Jews in that place, and the Phari­sees murmured, and whispered against Christ, and questioned with his disciples, why their Master and they would doe that which was so unlawfull by the Jewish law, to wit, eat and drink with heathens, and those that freely converse with them.

31. And Jesus answering said unto them,Mat. 9. 12. They that are whole need not a Physi­tian, but they that are sick.

32. I came not to call the righteous, but sinners to repentance.

33, And they said unto him, [Why doe the disciples of John fast often, and make prayers and likewise the disciples of the Pharisees, but thine eat and drink?]

Paraphrase 33. when the disciples of John (Mat. 9. 14.) and the Pharisees observe frequent daies of fasting, at least two every week, and set apart those daies to prayer also more solemnly then the rest, What is the reason that thy disciples doe not so at all, keep no solemn weekly daies of fasting?

34. And he said unto them, [Can ye make the children of the bride-chamber fast,] while the bridegroom is with them?

Paraphrase 34. Can it be expected or thought reasonable for the guests of a mariage-feast to fast,

35. But [the daies will come when the bridegroom shall be taken away from them, and then shall they fast in those daies.]

Paraphrase 35. there are sad daies to come upon my disciples, and when they come, and I, on whom they depend, am removed from them, then will it be seasonable for them to practise that duty of fasting.

36. And he spake also a parable unto them. [No man putteth a piece of a new garment upon an old, if otherwise] then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.

Paraphrase 36. No prudent man put­teth a parch of new cloth into an old garment (see Mat. 9. 16.) or if he doe not observe that rule of prudence,

37. And no man putteth new wine into old bottles, else the new wine will burst the bottles and be spilled, and the bottles will perish.

38. But new wine must be put into new bottles, and both are preserved.

39. No man also having drunk old wine, streightway desireth new, for he saith, The old is better.

Paraphrase 39. It is not best immedi­ately to bring men to an au­stere course of life, but by degrees, least they fall off upon the ungratefullnesse of it: for they that have tasted old wine which is the smoother, will not willingly leave that for new, which is more harsh (see Ecclus. 9. 10.) the old being sweeter, more gratefull and delightfull and agreeable to the stomach; And thus it is fit to condescend to the weaknesses of men, and not pre­sently to require of my disciples the austerities of fastings &c. especially while I am with them, which is rather a time of festivity to them, But there will soon be a season for fasting also. ver. 35. &c.

Annotations on Chap. V.

a Note: [...] V. 2. Gone out of them] Some differences seem to be between the story of Christs coming to these two boats &c. here set down, from what it had been in S. Matthew. There Peter and Andrew were casting nets into the sea, or lake, Mat. 4. 18. and James and John were in the ship mending their nets, [...] v. 21. but here 'tis said indifferently of them, [...], having departed from their boats, [...], they washed, or, had washed, their nets. So again 'tis said that Christ called Andrew and Peter, and they follow­ed him, Mat. 4. 20. [...] and departing thence he saw the other two, and called them v. 22. whereas here when Peter is called, James and John are with him v. 10. and unlesse they were called at the same time with Peter, there would be found no other men­tion of their call, or their following of him. In answer. to these, it must first be observed in general, that Mat­thew and Mark making a brief summary relation, and leaving out a main particular of this story, which Luke takes in, that of the miracle of the fishes, and setting down no more but his seeing and coming to their boats, and his calling them, and their following him, doe up­on occasion of his coming first to one boat, then to the other, set down all that belongs to the one, before they proceed to the other, which is very ordinary in all sto­ries, when yet many of the passages are intermix'd. This being said, it must next (for the reconciling of the first seeming difference) be observed, that what is here said, [...] in the Aorist, must be understood of the time past indefinitely, and be best rendred, they had washed their nets, and so for the [...] too, they had gone out and wash'd (that is, they had given over fish­ing at that time) and having done so, they were retur­ned to their boats again before this time, when 'tis said of Christ, that he saw their ships standing by the lake, that is, at the point specified here ver. 1. when stand­ing by the lake the people press'd upon, or flocked unto, him to hear the word. And as this is intimated by S. Luke ver. 3. (when 'tis said that Christ entered into one of the ships, and desired Simon, the owner of it, to thrust out a little, which notes that he was come back to the boat again) and as this is all that is affirmed by S. Luke in that matter, so it agrees very well with that which is said by S. Matthew; For before this it is, at Christs first comming to the lake, that S. Matthew describes them in another posture, [...] Jesus walking by the sea of Galilee saw two brothers, Simon and Andrew, [...] &c. casting a net into the sea; Which as it may possi­bly signifie fishing, so it may otherwise be interpreted, not to denote their being actually a fishing at that time (for that is expressed Lu. 5. 4. by a very distant phrase, [...] letting down their nets to catch, and that by lanching out [...] into the deep or midst of the lake) but more probably their washing their nets in the sea, as they were sitting on the shore, (and then that will be directly all one with the [...] washing or scouring of them, which, as now past, is here mentioned by S. Luke) And departing thence, saith S. Matthew, he saw other two brothers, the sons of Zebedee in the ship mending their nets: where, as their mending their nets was subsequent to the washing of them (and supposes it past, as [...] they had washed here doth) so it agrees with S. Lukes affirmation, ver. 7. where they are supposed to be [...] in the boat. The designe of S. Luke in setting down this circumstance of their having gone out of their boats, and wash'd their nets was doubtlesse to inti­mate, what is after affirmed, ver. 5. that at the time of Christs coming thither, they had despaired of catching any fish, and so had given over for that time, and had set to washing, and after that they in one boat, saith S. Matthew, to mending their nets; which as it is a far­ther evidence of their resolution to fish no more at that time, so it is an enhancement of the miracle following, of the great draught of fish, which S. Luke sets down at large, but Matthew and Mark did not meddle with. Which order being thus supposed in the first part, the second will follow very agreeably, and all be capable of an exact Harmony, by compounding of Matthew and Luke together thus; Jesus walking by [Page 206] the sea of Galilee, at his first coming thither, saw two brothers, Simon called Peter, and Andrew his brother, casting their net into the sea, Mat. 4. 18. that is, wash­ing of it, Lu. 5. 2. When he had staid a while with them, he went on to another boat, and there he found other two brethren, James the son of Zebed [...]e, and John his brother in a boat with Zebedee their father, who having newly washed, were now mending their nets v. 21. both these precedent to, and so reconcileable with the subsequent passages mentioned Lu. 5. 2. He saw two ships standing, or abiding, [...] by the lake, that is, at the shore, and the fishermen having gone out of them had washed their nets. And then (upon the peoples pressing about him to heare, Lu. 5. 1.) followes that passage (not at all related by S. Mat. or S. Mark) that he went into one of the ships, or boats, that of Peter, v. 3. and having, contrary to Peters intention, perswa­ded him to lanch out and let downe the net [...], to trie what he could catch, he there wrought that miracle, which had like to have drowned the boat, and occasio­ned the calling in of James and John to their relief, and gave them all an astonishing evidence of his power. Hereupon to remove their feares, Christ saith to Simon here in the end of v. 10. Feare not, henceforth thou shalt catch men. At which time, I suppose, he called not him only, but all the other three, that had their parts in this miracle; This Matthew sets down first of Peter and Andrew v. 19. to whom he saith, Follow me, and I will make you fishers of men, and immediately they followed him, v. 20. and then of the other two, v. 22. who also left their nets and boat and father, and follow­ed him; which act of their ready following S. Luke sets down agreeably, though more distinctly v. 11. when they had brought their boats to land, they left all, and followed him; i. e. when the two paire of fishermen, with their two boats, so laden that they were affraid they would sink, had brought them safe to shore, and had this farther evidence of Christs power in delivering them from that danger, being all called, they all obeyed his call, left their trade and goods, and attended him as disciples ever after. And whereas of his calling the sons of Zebedee, S. Mark interposes, [...] he saw them mending their nets, and straightway he called them, Mar. 1. 19, 20. which seems to place no space or in­terval betwixt his coming to their boat and his calling them, That may easily be answer'd by observing, First, that the word [...] presently is not alwayes taken in that nice sense, to signifie immediately, but often is taken in a latitude, and includes a greater interval, then here is supposed to have been; and Secondly, that it is not unlikely, that here should be an [...] in the Pe­riod, which will thus be cleared in construction, he straight way called them, and they left their father, that is, assoon as he called them, they immediately left; for so 'tis read in S. Matthew, He call'd them, And they immediately left the boat &c.

b Note: [...] V. 30. Their Scribes] [...] their, or of them, can­not relate to those which went next before, the Publi­cans, and other guests at the feast; For if [...] their Scribes where some of them, they must mur­mure against themselves. Another way there is to ren­der these words, by joyning [...] to [...] murmu­red, thus, the Scribes murmured at them, that is, at Christ and those that were with him. In this way of interpreting it there will be two difficulties, First, that [...] murmuring should be joyned with a Genitive case; but that may be salved, by saying that [...] is under­stood, as when Mat. 10. 1. [...] power of spirits, is power against, or over, spirits, and Lu. 6. 7. [...] an accusation of, that is against, him. The Second is, that [...] ordinarily rendred against his disciples, is immediately joyned with [...], murmured, which if it stand so, [...] against them, cannot be joyned with it also. The only way to salve that is by altering the ordinary punctation, and reading [...] to his disciples, joyning it to [...] saying thus, [...], The Scribes and Pharisees murmured at them, saying to his disciples. But there doth not appeare any necessity of this, there being yet a third interpretation, which is express'd with no inconvenience, viz. by rendring [...] the Scribes of them, that is, the Lawyers &c. of, or among the Jewes, inhabitants of that place, which were then present, and so the Pharisees also, as many of that sect as were there present at that time.

CHAP. VI.

1. AND it came to passe on thesecond prime sab­bath. note a a second sabbath after the first, that he went through the cornfields, and his disciples plucked the eares of corn and did eat, rubbing them in their hands.]

Paraphrase 1. In the morning of the day of Pentecost falling on a sabbath day, by which con­junction that day became an high sabbath, Christ passed through the corn-fields which were now full ripe (this feast of Pentecost being called the feast of harvest, Exod. 23. 16.) and his disciples (see Mat. 12. a.) pluckt the eares of corn and eat of it.

2. And certain of the Pharisees said unto them, Why doe ye that which is not lawfull to doe on the sabbath daies?]

Paraphrase 2. And the Pharisees questi­on'd them, saying, Why doe you eat before the publick service, which is not to be done on sabbath daies, especially on such daies as this, the feast of Pentecost? See note on Mat. 12. a.

3. and Jesus answering, said unto them, Have ye not read so much as this, what David did when himself was an hungred, and they which were with him?

4. How he went into the house of God, and did take and eat the shew-bread, and gave also to them that were with him, which is not lawfull to eat but for the priests alone.]

Paraphrase 3, 4. And Jesus answered for the disciples, by putting them in mind, what David did in the like case, that of hun­ger, transgressing the law of holy things, which is in like manner appliable to such transgressions as these on the sabbath daies.

5. And he said unto them,See Mat. 12. a. that, The son of man is Lord also of the sabbath.

6. And it came to to passe also on another sabbath, that he entred into the syna­gogue, and taught, and there was a man whose right hand was withered.

7. And the Scribes and Pharisees [watched him, whether he would heale on the sabbath day,] that they might find an accusation against him.

Paraphrase 7. observed him insidious­ly, and at last asked him whe­ther the working a cure on the sabbath day were lawfull or no? Mat. 12. 10.

8. But he knew their [machina­tions [...] thoughts, and said] to the man which had the withered hand, Rise up and stand forth in the midst: And he arose, and stood forth.

Paraphrase 8. their designes of treach­ery (see note on Mat. 15. e.) and yet made no scruple to run the hazard, rather then omit the working of that mercy,

9. Then said Jesus unto them, I will ask you one thing, Is it lawfull on the sab­bath daies to doe good, or to doe evil; to save life, or to destroy it?

Paraphrase 9. And therefore said, He that doth not an act of chari­ty when there is need of it, and he can doe it, doth commit sinne, and he that then doth not cure destroies; I shall therefore ask you this question, Which of these is the fittest employment for a sabbath day to cure, or kill?

[Page 207] 10. And looking round about upon them all, he said unto the man, Stretch forth thy hand; and he did so, and his hand was restored whole as the other.

11. And they were filled with [madnesse, and communed one with another] what they might doe to Jesus.

Paraphrase 11. Senslesse anger or rage, and consulted together

12. And it came to passe [in those daies that he went out into a mountain to pray, and continued all nightin an Ora­tory of God. in note b prayer to God.]

Paraphrase 12. at that time, or then, he betook himself (see note on c. 1. m.) to a mountain to pray, and continued all night in an house of prayer, or oratory, used to that purpose for the ser­vice of God, to which men resorted to pray.

13. And when it was day he called unto him [his disciples, and of them he chose twelve, whom also he named note c Apostles.]

Paraphrase 13. his followers that re­ceived the faith, and attended his preaching, and of them he chose twelve to be constant attendants (and these were the men to whom after he left his power at his parting from the world, Joh 20. 21. and gave them Commission to plant and rule the Church, and then named them Apostles, as Governours sent by commission by him.)

14. Simon (whom he also named [Peter]) and Andrew his brother, James and John, Philip and Bartholomew,

Paraphrase 14. Cephas, which in Syr­iack signifies a stone)

15. Matthew and Thomas, James the son of Alpheus and Simon called the, Zelot [...] Zelotes,

16. And Judas the brother of James, and Judas Iscariot which also was the traitor.

17. And he came down with them, and stood in the plain and the company of his disciples, and a great multitude of People out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him and to be healed of their diseases,

18. And they [that were vexed with unclean spirits,] and they were healed.

Paraphrase 18. that being possess'd by the devils were brought into any disease by them,

19. And the whole multitude sought to touch him, [for there went virtue out of him, and healed them all.]

Paraphrase 19. because by vertue of any bare touch of his, cures were conveyed to all that needed them.

20. And he lifted up his eyes on his disciples, and said note d Blessed are [ye poor, for yours is the Kingdome of God.]

Paraphrase 20. ye lowly humble-min­ded men, and such as can be content to be poore when call'd to it, for you are the men to whom the Gospel peculiarly belongs.

21. Blessed are ye [that hunger now, for ye shall be filled.] Blessed are ye that weep now, for ye shall laugh.

Paraphrase 21. that in this life have an earnest desire after the righteousnesse which is not attain'd to perfectly till another: for the time shall come wherein ye shall be satisfied abundantly.

22. Blessed are ye when men shall hate you, and when they shall note e [separate you from their company, and shall reproach you, and cast out your name as evil,] for the son of man's sake.

Paraphrase 22. excommunicate and a­nathematize you as notorious offenders,

23. Rejoyce ye in that day, and leap for joy, for behold your reward is great in heaven:Mat. 5. 11. for in the like manner did their fathers unto the prophets.

24. But [woe unto you that are rich for you have received your consolation.]

Paraphrase 24. the wealth and great prosperities of this world are a sad presage to those which doe not use them Christianly: For all the good things, or matters of comfort that belong to them, they receive in this life.

25. Woe unto you that are full, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep.]

Paraphrase 25. All the worldlings pre­sent plenty will end in famine and misery, All their jollity in weeping and gnashing of teeth.

26. Woe unto you when all men shall speak well of you, for so did their fathers to the false prophets.]

Paraphrase 26. Even a good reputati­on when it is popular and ge­nerall, the universall applause of the men of this world, is a very ill signe, and that which hath been generally the false, not the true, prophets portion.

27. But I say unto you which heare, Love your enemies, doe good to them which hate you.

28. Blesse them that curse you, and pray for them which despightfully use you.

29. And unto him that smiteth thee on the one cheek, offer also the other, [and him that taketh away thy cloak, forbid not to take thy coat also.]

Paraphrase 29. and from him that tak­eth away thy upper garment, withhold not thy shirt, or inner garment also. See Mat. 5. note r.

30. Give to every man that asketh of thee, and of him that takethtaketh thy goods, exact not. away thy goods note f ask them not again.]

Paraphrase 30. Every man that truly wanteth (such is not he that maketh begging his trade, and refuseth to make use of his labour to sustain or rescue him from want) is the proper object of every mans charity, and therefore no man that is thus qualified to receive, and by asking offers thee an opportunity, is to be re­jected by thee, And liberality consisting of two branches, giving, and lending freely without interest, doe thou exercise both parts of it towards the poor, give to all distrested persons that aske that from thee, and from him that wanteth and receiveth any leane from thee, exact no use.

31. And as ye would that men should do to you, do ye also to them likewise.]

Paraphrase 31. And whatever you would think an act of duty or charity from others to you, if you were in their condition and they in yours, be ye carefull to doe the same for them.

32. For if ye love them which love you, [what thank have yee? for sinners also love those that love them.]

Paraphrase 32. What thanks or reward can you expect? See 1 Pet. 2. 19. for the very heathens (as publicans Mat 5. 46.) are willing to pay kindnesses to them who have shewed them some first.

33. And if ye doe good to them which doe good to you, what thank have ye? for sinners also doe even the same.

34. And if ye lend to them, of whom ye hope toborrow [...] receive what thank have ye? for [sinners also lend to sinners,that they may borrow as much, [...] to receive as much again.]

Paraphrase 34. the heathens lend to heathens that at another time they may borrow as great a summe.

[Page 208] 35. But love yee your enemies, and doe good, and [lend, note g distrusting nothing, and hoping for no­thing again, and your reward shall be great, and ye shall be the children of the high­est, for he is kind to the unthankfull, and to the evil.]

Paraphrase 35. lend to them, to whom your loane may be a season­able mercy, though they be so poor, that ye cannot in any probability ever borrow of them at any other time, and never think, that this improvident bounty will ever bring any want on you, And this shall be a means to make God your paymaster, who will doe it most abundantly, and beside that, ye shall herein imitate God himself, who is bountifull to those that make him no returnes, yea, that provoke him by their sinnes.

36. Be ye therefore mercifull, as your father also is mercifull.

37. Judge not, and ye shall not be judged; condemne not, and ye shall not be condemned; forgive, and ye shall be forgiven.]

Paraphrase 37. Mat. 7. 1. Doe not ac­cuse (see note on Joh. 12. d.) or interpret other mens words or actions uncharitably, lay not unfavourable censures on them, but deale with that candor toward others, as you expect or desire God should doe to you.

38. Give, and it shall be given to you, good measure, pressed down▪ and shak­en together, and note h running over, men shall give into your bosome; for with the same measure that ye mete withall, it shall be measured to you again.]

Paraphrase 38. All your works of mer­cy and liberality shall be most abundantly repaid,

39. And he spake a parable to them,] Can the blind lead the blind? shall they not both fall into the * ditch?

Paraphrase 39. Another parable there was which Christ at some time used, though it seem not to have been spoken at the time when the former passages were delivered. See Mat. 15. 14.

40. The disciple is not above his master,pit? [...]; but [ever oneshall be perfected as, [...] that is note i perfect shall be as his Master.]

Paraphrase 40. ever right true fol­lower of Christ will be con­tent to suffer what his master suffers before him, Mat. 10. 25. and that portion he must look for.

41. And why beholdest thou [theshiver, see Mat. 7. a. mote] that is in thy brothers eye, but per­ceivest not the beam that is in thine own eye?

Paraphrase 41. small thin shiver of wood

42. Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,Mat. 7. 4. when thou thy self beholdest not the beam which is in thine own eye? Thou hypocrite, cast out first the beam that is in thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brothers eye.

43. For a good tree bringeth not forth corrupt fruit, neither doth a corrupt tree bring forth good fruit.]

Paraphrase 43. For 'tis not thy super­cilious finding fault, or judg­ing of others, that will ever denominate thee good, unlesse thine own heart, and practises be accordingly.

44. For every tree is known by his own fruit,] for of thorns men doe not gather figs, nor of a bramble-bush gather they grapes.

Paraphrase 44. For every tree is dis­cerned to be good by bringing forth that fruit which is proper to it, good of the kind.

45. A good man out of the good treasure of his heart bringeth forth that which is good:] and an evill man out of the evill treasure of his heart, bringeth forth that which is evil. For of the abundance of the heart his mouth speaketh.

Paraphrase 45. Every man hath a trea­sury or repository within him, from whence all his actions are sent forth, he that hath an honest heart, a repository of good purposes and resolutions, on all occasions brings forth from thence good actions.

46. And why call ye me Lord, Lord, and doe not the things which I say?]

Paraphrase 46. Tis to little purpose for you to professe Christianity, to expect any good by that profession, unlesse your actions are sutable to my commands.

47. Whosoever cometh to me, and heares my sayings, and doth them, I will shew you to whom he is like.

48. He is like a man which built an house and digged deep, and laid the founda­tion on a rock, and when the flood arose, the stream beat vehemently upon that house, and could not shake it, for it was founded upon a rock.]

Paraphrase 47, 48. Every disciple of mine that obeyes my doctrine, is to be compared to a builder, which in laying his foundati­on, digged till he came to a firm rock, or hard stone, and layd his foundation upon that, and he had the benefit of it, no violence of wind, or flood (parallel to which are the most boy­sterous temptations of the world) could shake his building, Mat. 7. 26.

49. But he which heareth and doth not,] is like a man that without a founda­tion built an house upon the earth, against which the stream did beat vehemently and immediately it fell, and the ruine of the house was great.

Paraphrase 49. But he that sinketh not down my precepts into his heart.

Annotations on Chap. VI.

a Note: [...] V. 1. Second Sabbath after the first] This phrase [...] hath been matter of trouble to Interpreters. The most probable conjecture concer­ning it is that of the learned H. Grotius, which I shall thus explain and confirme. When any of the solemn yearly feasts fell on the Sabbath day, that Sabbath had a speciall extraordinary respect attributed to it and was called sometimes [...] a great Sabbath, and [...] a great day of Sabbath, Jo. 19. 31. Now three of these feasts there were, the Passover, Pentecost, and the feast of Tabernacles. Of these feasts some dayes there were dayes of holy assemblies, [...] wherein the assemblies were called together, as the first day of unleavened bread, Lev. 23. 7. and the seventh day of it, v. 8. the day of Pentecost, Lev. 23. 21. the first of the feast of Ta­bernacles, Lev. 23. 35. and the eighth, v. 36. And these being dayes of rest (as 'tis appointed in every of those places) were a kind of Sabbaths, and distinguish'd from the other dayes of the feast, and therefore called [...] the great day, Is. 1. 13. And [...] the great day of the feast, Jo 7. 37. And according­ly Tertullian cont. Marcion. l. 5. speaking of the obser­vation of dayes, mentions jejunia & dies magnos, Fasts and great dayes. But when any of these great dayes fell on the Sabbath too then that was not only a great day, but a great Sabbath. Now this great Sabbath was called also [...], a prime, or first Sabbath, (as [...] and [...] are all one) and consequently three of these prime or great, or first Sabbaths there were, 1. When the Passover, that is either of the great dayes of that feast, but especially the first fell on a Sabbath, and 2ly. when the day of Pentecost, and 3ly. when the great day of the feast of Tabernacles fell on a Sabbath day, and these prime or great Sabbaths were thus distinguish'd one from another, The first of them call'd [...] the first prime Sabbath, i. e. when the first day of the feast of Passover fell upon a Sabbath day. The second of them [...], the second prime Sabbath, that is, the day of Pentecost falling on a Sabbath. The third of them [...], the third prime Sabbath, that is, the great [...]ay of the feast of Tabernacles falling on a Sabbath, of which Josephus saith, that 'tis then [...] a Sab­bath [Page 209] most adored, or reverenced. By all this appears, that by this phrase, [...] is meant on the day of Pentecost falling on a Sabbath at that time. That [...] should be all one, as if it had been [...], appears to be according to Analogy, by the like use of [...] used frequently by Josephus (not, as 'tis conceived, for the tithe of tithes payed by the Levites to the Priests, but the second tithing which was sold, and the price carried up to Jerusalem, and spent in festivity there, Tob. 1. 7.) which in Tobit is called [...], in two words the second tithing.

b Note: [...] V. 12. Praier] [...] signifies an oratory, a place where men are wont to pray, and so seems to be used in some places of the Scripture, especially in S. Lukes writ­ings. So Acts 16. 13. [...], the Syriack read, ubi conspiciebatur, [...], where a house of prayer was seen, a praying place by a river side, as here on a mountain, such an one there was in Mispah, 1. Mac. 3. 46. where upon occasion of the victory gotten by Jo­shua in that place. Jos. 11. 3, 8. they were wont to meet to pray, and to deliberate on any great affair, and there was an Altar built by Joshua, and [...] an house of prayer, or [...] an house consecrate for prayers, which prayers and consecration, being both made unto God, it is very agreeable, that those places so consecrated to him, should be called, as here, [...], Oratories, or praying houses, of God. Of these [...] we find frequent mention in Josephus, in his own life, the people convened in a [...], as they call it, a house of prayer, ample and capacious of great multi­tudes; and speaking of Tiberias, I found the people con­vened in a [...], and Epiphan. t. 2. l. 3. c. 80. There were ancient places of prayer both among the Jewes, without the city, and among the Samaritans as we find, saith he, in the Acts of the Apostles. Such a place there is in Sichem, which is now called Neapolis, without the city in a plain region. And some such place it may seem to be wherein Jesus coutinued all night, in this verse.

c Note: [...] V. 13. Apostles.] The title [...] Apostles, which is here by Christ said to be given to the Twelve, is a name of power, and dignity, and authority in the Church, and how it doth signifie so will deserve to be explained. That the Government of the Church of God was now setled on the son of man upon earth, that is, up­on Christ incarnate, had been foretold, Is. 9. 6. the Go­vernment shall be upon his shoulders, and Is. 61. 1. the spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings, &c. he hath sent me to bind up, &c. to proclaim the acceptable year of the Lord, &c. (see Lu. 4. 18, 21.) In which place as the A­nointing, and the Spirit of the Lord being upon him, so the sending is a setling the Government upon him. And the sending is a solemn word, noting a Diploma, or Commission, sealed to him, (as it were, by God in heaven) by the Spirits descending on him, Mat. 3. 17. and that supplyed the place of the solemn uncti­on (the ceremony of advancing to any office, which is therefore paraphrased by the Chaldee by [...] exal­tation) which was now out of fashion under the second Temple, and was to be supplied by Gods testimony from Heaven, as to Christ it was, and is accordingly styled Gods anointing him with the holy Ghost, Acts 10. 38. and simply Gods anointing, Acts 4. 27. Hence it is that Christ is said to be sent by his Father, Joh. 20. 21. to have power on earth to forgive sins, Mat. 9. 6. to have all power in heaven and earth delivered to him, Mat. 28. 18. to be the teacher, and Lord of his Church, or Disciples, Joh. 13. 1. and as the High Priest of our pro­fession, so [...], the apostle, Heb. 3. 1. in the same sense as the Great Pastor of his sheep, Heb. 13. 20. and the only (as Pastor, so) Bishop of our soules, 1 Pet. 2. 25. from whence saith Origen on Mat. 24. Propriè E­piscopus Dominus Jesus est, The Lord Jesus is properly a Bishop. Now what was thus conferred on Christ, was also personally exercised by him, upon earth, whiles he remained here, he preached the Gospel, instituted rites in his Church to continue for ever, called disciples, gave them commands, used their ministery, designed some to certain offices, sent out seventy Lu. 10. 1. as Heralds, before his face, gave them power to cure diseases, v. 9. and so committed to them some, though but a tempo­rary office, or mission, which ceased at their return to him, v. 17. On others he resolved to instate a larger and more durable power, to send them as his Father had sent him, to make them his successors on earth, but this he did not at this time. He sent them indeed (the Twelve peculiarly) Mat. 10. 5. and that with no small power; power to cast out unclean spirits, v. 1. and to preach v. 7. and that was the summe of this Mission, v. 8. Preach, cure, cleanse, raise, cast out devils, free­ly ye have received, freely give, dispense the powers liberally to the advantage of others, which are so free­ly bestowed on you. Proportionably to this, and that other of the seventy, Lu. 10. it is to be remem­bred that among the Jewes, all sorts of Messengers are called [...]. So Ahijah, 1 Kings 14. 6. is called [...], that is, [...] an harsh Apostle, or messenger, of ill news, so the twelve spyes, Num. 13. were said [...] to be sent to explore the land, (and were as it were a sampler of the Twelve that here Christ sends out on the like account) and in the Old Testament the word is no otherwise used; A­mong the Talmudists'tis used of them that were by the Rulers of the Synagogues sent out to receive the tenths, and dues that belonged to the Synagogues, such as Philo calls [...], sent for the monies of the Temple, leg [...]ad Caium, and by the EmperourIn edict [...]ed Asiae civit. Au­gustus, [...] receivers, (and in like manner the messengers of the Church that carryed their liberality, or letters congratulatory from one to another, are by Ignatius called [...] and [...], the di­vine carriers, or Embassadors) and so in the Theodo­sian Codex tit. de Judaeis, Apostoli are those that were sent by the Patriarch at a set time to require the gold, and silver due to them. Of these it is observable that when they were thus imployed though not on any very high imployments, and but for a short time, they yet were furnish'd with letters of Proxy, or Attourney, that what they did, might be done in the names and persons of those, from whom they were sent, and from thence the Axiom is known among the Jewes, that eve­ry mans Apostle is as himself, to which Christ seems to referre, Mat. 10. 14. He that receiveth you, re­ceiveth me, &c. So when Saul was sent by the Jewish Sanhedrim to Damascus, Acts 9. he had the letters of the High Priest with him, v. 2. And hitherto there is nothing discernible in this word Apostle that hath any denotation of dignity or government: that must be fetch'd from Joh. 20. 21. where Christ sends his dis­ciples as his Father had sent him, sends them solemn­ly, and with commission, in that notion of sending, wherein the Procurator, or Proconsul, is sent to his Pro­vince, or wherein Moses is sent to the Israelites in E­gypt, (send by whom thou wilt send, saith Moses) or wherein Kings, and Judges, and Saviours are every where in the Old Testament said to be sent, when they are by God advanced to any Government. Thus must Christ mean of himself, that he was sent by his father (see Mat. 10 40. & 15. 24. & Joh. 3. 24. & 5. 38. & 6. 57. & 17. 3.) & consequently thus must it be understood, that they are sent by Christ, and so Joh. 17. 11. As thou hast sent me into the world, I also have sent them (with­out referring to the ordinary [...] of the Jewes the messengers of the Patriarchs) And so as in the earthly Kingdom, the [...] Rulers, or Procurators (such was Pilat in Judaea) which are next the Regal authority, are said to be [...] sent, 1 Pet. 2. 14. so the Apostles of Christ are sent also in Christs spirituall Kingdome, [Page 210] sent not before his face, as Ministers, Disciples, the Seventy, Lu. 10. 1. and generally messengers are said to be sent, but sent as his successors and heires on earth, endued with that power by commission from him which he here executed. And this is the meaning of the word here, which seems not as yet to be bestowed on them by Christ, but being after really instated on them, 'tis here, and c. 17. 5. & 22. 14. occasionally mentioned, and so Mat. 10. 2. by way of [...] or anticipation (as the name Peter is, Mat. 4. 18.) the title that be­longed to them at the writing of this. Thus when we read that the Father gave judgement to the Son, Joh. 5. 22. we read also in effect that the Son gives judgment to the Apostles, Mat. 19. 28. Lu. 22. 30. 2 Cor. 10. 6. when the Father gives the Son power to forgive sins upon earth, Mat. 10. 6. the Son gives power to the Apostles to remit sin on earth also, Joh. 20. 23. As the Father gave the keyes to the Son, Is. 22. 22. Rev. 3. 7. so the Son gave the keyes to the Apostles, Mat. 16. 19. As the Father gave the Son to sit on his Throne, so the Son gave the Apostles to fit with him on Thrones, Mat. 19. 28. Lu. 22. 30. As the Father gave the Son to be the foundation or corner stone of the Church, Mat. 21. 42. so the Son gave the Apostles to be foundations up­on a foundation, Eph. 2. 20. the foundation of Apostles, Christ being the chief corner stone: And so as the Father sent the Son, Joh. 5. 24. & 17. 18. so the Son sent the Apostles, Joh. 20. 21: And from the dignity of this of­fice it is, that the very Angel, Rev. 19. 20. (whose name hath no more in it then [...] hath, both signifying messengers, or legates) professes himself to be but a fel­low-servant of John, and his Brethren, that have the testimony of Jesus, that is, of Apostles and Apostolick men. The testification of the resurrection of Christ and the Christian faith, to which the Apostles were sent by Christ being, as 'tis there said, the spirit of Prophecy, the most honourable office that any mortal can be de­signed to by Christ, and there put in comparison with that joyfull news brought them by that Angel, of the Emperors giving up their names unto Christ. See more of this word note on Jo. 20. b. Ro. 16. b. & 2 Cor. 5. c.

d Note: [...] V. 20. Blessed are ye] That the Beatitudes here re­peated are the same which are mentioned Mat. 5. there is little cause of doubting, though whether they were but once delivered only in the Sermon in the Mount, or whether again repeated in some other Sermon to other auditors, it is uncertain. That there is some variety in the words, as also in some other places some light differ­ences between this and the other Gospels, seems to be caused by S. Lukes writing his Gospel by short Notes, which he had received from those which were present, being not an eye-witness or ear-witness himself, (see c. 1. 3. and Note on the title of S. Matthews Gospel.) From whence it followes that these words in S. Luke are to be interpreted according to the importance of those in S. Matthew who sets them downe more fully. And accordingly by the poore here, must be understood the poor in spirit there, by the hungry here, those that hunger and thirst after righteousness there, as the words of an Epitome are to be interpreted according to the sense of the entire copy, before it was thus contracted.

c Note: [...] V. 22. Separate] That the word [...] to separate denotes the first sort of Excommunication among the Jewes, there is no doubt, That they call'd [...] Remoti­on, or separation to the distance of four paces, for thirty dayes, and that (though not totally yet) in that degree, from civil, and domestick, and sacred commerce, there being a gate into the Temple, call'd the Gate of mourners, by which these were to enter, to discriminate them from other men. And that Hebrew word cannot be more literally rendred in Greek, then by [...]. This did lay a reproach on him that was under it, and therefore that which is here added of [...] reproach you, may perhaps be but an appendix, or consequent of that, But then the [...], to cast out your name as evil seems to referre to an higher degree, that of [...] or anathema. For there is an He­braism in that phrase, The word [...] name signifies no more then person (so many [...] names Act. [...] 1. 15. is so many men) [...] your persons, you, and [...] is scandalous, offensive, abominable, as [...] is by the Septuagint sometimes rendred [...] be­ing ashamed, somtimes [...] to abominate, some­times [...], to be evil or wicked, Gen. 34. 24. Esdr. 4. 12. and so to cast out your names as evil will signifie to cast out as wicked, shamefull, abominable persons, a denotation of the [...], which was the total casting out, and that with reproaches, curses, and execrations added to it, such as in Moses are denoun­ced against the greater malefactors. See more of this matter Note Joh. 9. b.

f Note: [...] V. 30. Ask [...]] What the word [...] here signifies, will be worth the enquiry, For if it signifie to require or demand, or aske agin, the Prohibition will be somewhat strange, and not so agreeable either to the Context, or to the duty of Liberality here pre­scribed, that any thing but necessity should incline us to pitch on that interpretation. For if the [...], from him that taketh thy goods be so interpreted, as to understand his forcible, or involun­tary depriving thee, it will then be a meanes to offer up the Christian to the violence of every unjust per­son, and oblige him never to make use of Christian judicatures, or arbitrations (which appear not to be forbidden the Christian 1 Cor. 6. 4, 7.) to gain his own again, nay not so much as to challenge, or make claim to it, when he finds it in anothers hands. Which besides that it is not agreable to any other precept of the Gospel, is not at all pertinent to the businesse of Liberality, that ushers in, and of Charity that imme­diately attends these words. [...] Or if the [...], he that taketh thy goods be (as no doubt it ought) inter­preted of borrowing, or receiving by way of loane, then the not-demanding, or asking them again, makes that loane all one with a gift, and so the same that had be­fore been said, only an addition of a fraud in him that borroweth, and payeth not again. The surer way then of understanding these words aright which are a double rule for our Charity, regulating both our gifts and our loans (both speciall charities, and distinctly mentioned in the Scripture, Ps. 112. 5. the good man is mercifull, and lendeth, and Ps. 37. 26. the righteous is ever mercifull and lendeth, and Ecclus. 29. 1. he that is mercifull will lend to his neighbour) will be to observe the force of the [...] among the Greek Translators of the Old Te­stament, particularly in the book of Nehemiah where it frequently occurres for exacting of usury, and where the Hebrew [...] usuram exigentes is rendred simply by [...] to exact, without any Substantive added to it, and so the Greek noune [...] exacting, signifies there the requiring of use. So 2 Mat. 4. 27. that which is rendred required it most probably signifies the receiving use, the period being best ren­dred thus, As for the mony. &c. he put it not into any good course, but Sostratus took the use of it, for unto him belonged the managing of the monies. According to which notion the Translation here will be very agreea­ble, and the sense commodious. [...] from him that receiveth (not [...] taketh by force, but as [...] is all one with [...] to take or re­ceive) by way of loane, [...] thy goods, [...] require no usury of him, lend freely to the poor borrower, with­out taking, or requiring use of him, which being here a precept of charity and mercy from the rich to the poor, may not so be interpreted as to bind the poor to do the same to the rich, or any to any but the poor, as indeed the every one that asketh, to whom we are commanded to give, is not to be extended to the covetous, craving [Page 211] rich, but to the distressed destitute poor man, and obli­geth him that is able, not who is not able to give.

g Note: [...] V. 35. Hoping for nothing again] The [...] compared with [...] going before ver. 34. may seem to signifie proportionably to that, hoping for a returne of kindnesse from him to whom kindnesse hath been shewed, and so as [...] v. 24. signifies no more then [...], to receive. So by Analogie might [...] be [...], to hope from. But the truth is there is not in the Bible any such notion of the word [...], but the word constantly signifies to distrust, or despaire; So Esth. 14. 19. Judith 9. 12. Isa. 29. 19 [...] for­lorne persons, in a desperate condition. So also Ecclus 22. 22. [...], feare not, and ch. 27. 21. [...], is without hope, and 2 Mac. 9. 18. [...], de­spairing, and in all the Bible in no other sense but that of distrust, or despaire. And this will very well agree with the Context also; thus, The heathens give and lend to other men, knowing that they may want themselves, and so designing their present act of charity with re­flection on themselves, that they to whom they lend or give may doe as much for them at another time, but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man, and yet need not distrust, or doubt, or be dis­couraged in his work. For though he lose that present advantage, yet God who is the great rewarder, [...], the God of recompence, or retributions, (to which the next words referre, your reward shall be plentifull, and so v. 38. [...], it shall be given unto you) will not see him a loser by it, he may be as confident (through the blessing of God which is promised to an Almes-giver) that he shall be never the worse for any thing he thus gives or lends, as if he had in his view a present retribution from him to whom he hath given or lent. To this sense perfectly agreeable is that Apostoli­call saying of Barnabas in his Epistle, p. 251. [...], doubt not to give, neither murmure when thou givest, give to every one that asketh thee, where the [...] before giving, and the [...] after, doubting and murmuring, make up the full notion of [...] dis­trusting or desparing here, and seem to be set by him, as his way of rendring this speech of Christ. In the same sense [...] is used in Teles his Commentary of rich­es and poverty, p. 523. where speaking of Covetousnesse, that it permits not men to use or communicate their wealth, he addes, [...], some mens illiberality and diffidence hath sealed up their possessions.

h Note: [...] V 38. Running over] It being acknowledged, that [...] signifies being poured out, 'twill follow that [...] must, by Analogie with other words, signifie abundantly poured out. So we may measure it by [...], and [...], and [...], and many more in the New Testament, and generally the word [...] in Composition is an [...], to encrease and augment the signification, and so must be understood in this place. To poure out being a note of plenty, and this, of being more then poured out, of very great a­bundance.

V. [...] 40. Perfect] What is the full meaning and Grammaticall construction of [...]— hath been intimated, Note on 2 Cor. 13. c. To it I here adde the consentient judgment of [...]aer. 10. v, 30. cont. E­bion, versus finem. Epiphanius. A disciple, saith he, is not above his Master, [...], but let him be made perfect as his own Master was (of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings) that is, ready for persecution, and evil speaking.

CHAP. VII.

1. NOW when he had ended all his sayings in the audience of the people, he en­tred into Capernaum.

2. And a certain Centurions servant who was dear unto him, was sick and ready to die.

3. And when he heard of Jesus he note a sent unto him [the Elders of] the Jewes, beseeching him that he would come and heal his servant.

Paraphrase 3. some of the principall men among,

4. And when they came to Jesus, they besought him instantly, saying, that He was worthy for whom he should doe this.

5. For he loveth our nation, and] he hath built us a synagogue.

Paraphrase 5. For, said they, he is, though a Roman commander, a great lover of the nation and religion of the Jewes, and hath express'd that by an act of speciall piety and favour to us,

6. Then Jesus went with them, and when he was now not farre from the house, the Centurion sent friends to him, saying unto him, Lord, trouble not thy self, for I am not worthy that thou shouldest enter under my roof,

7. Wherefore neither thought I my self worthy to come unto thee, [butSpeak thou by word, [...] say in a word, and my servant shall be healed.]

Paraphrase 7. but in stead of thy trouble of coming, give but thy command by word of mouth, and I make no doubt but that will cure my servant.

8. For [I also am a man set under authority, having under me souldiers, and I say unto one, Goe, and he goeth; and to another, Come, and he cometh; and to my servant, Doe this, and he doth it.]

Paraphrase 8. though I am but a sub­ordinate commander, yet my commands are obeyed by all under me, though given by word of mouth, without my own presence to see them executed.

9. When Jesus heard these things he marvailed at him, and turned him about, and said unto the people that followed him, I say unto you, [I have not found so great faith, no not in Israel.]

Paraphrase 6. This heathen officer hath exercised a greater act of belief, or faith in my power, then any jew yet hath done.

10. And they that were sent returning to the house, found the servant whole, that had been sick.

11. And it came to passe the day after, that he went into a city called Naim, and many of his disciples went with him, and much people.

12. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, [and she was a widdow, and much people of the city was with her.]

Paraphrase 12. and she being a wid­dow, and by this losse of her only son left desolate, all the neighbourhood were come to her, to lament and mourn with her, and to attend the funerall.

[Page 212] 13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

14. And he came and touched the biere (and they that bare him stood still) and he said, Young man, I say unto thee, Arise.

15. And he that was dead sate up, and [began to speak,] and he delivered him to his mother.

Paraphrase 15. spake, and so evidenced himself to be revived,

16. And there came a feare on all, and they glorified God, saying,] That a great prophet is risen up among us, and that God had visited his people.

Paraphrase 16. And they were all a­stonished at this sight of a won­derfull work of God, and as it struck them with awe and dread at his presence, so did they acknowledge with thanksgiving to God.

17. And this rumour of him went forth through all Judaea, and throughout [all thecircumam­bient region [...] region round about.]

Paraphrase 17. All Galilee, see note on Mat. 4. e.

18. And the disciples of John shewed him of all these things.

19. And John calling unto him two of his disciples sent them to Jesus, saying, Art thou [he that should come,] or look we for another?

Paraphrase 19. the Messias expected' (see note on Mat. 11. a.)

20. When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come, or look we for another?

21. And in that same houre he cured many of their infirmities, and plagues, and of evil spirits, and unto many that were blind he gave sight.

22. Then Jesus answering said unto them, Goe your way and tell John what things ye have seen and heard, how that the blind see, the lame walk, the lepers are cleansed,See Mat. 11. b. the deaf heare, to the poor [the Gospel is preached.]

23. And blessed is he whosoever shall not bescandali­ [...]ed about, or offended at me, [...] offended in me.See Mat. 11. c.

24. And when the messengers of John were departed,Mat. 11. 7. he began to speak unto the people concerning John, What went ye out into the wildernesse for to see? a reed shaken with the wind?

25. But what went ye out for to see? A man cloathed in soft rayment? Be­hold, they which are gorgeously apparelled, and live delicately, are in kings courts.

26. But what went ye out for to see? a prophet? yea, I say unto you, and much more then a prophet.

27. This is he of whom it is written,Mal. 3. 1. Behold I send my messenger before thy face, which shall prepare thy way before thee.

28. For I say unto you, among those that are born of women, there is not a greater prophet then John the Baptist, but [he that is least in the kingdome of God is greater then he.]

Paraphrase 28. any disciple of mine, the meanest or least of them, Mat. 11. 11. is designed to a more honourable office then he.

29. And all the people that heard him, and the Publicans, justified God, being baptized with the baptisme of John.]

Paraphrase 29. And when this John preached, none but the meaner people, and Publicans and the like received Gods message by him, or exprest their thankfulnesse to God (for this mercy, pro­claimed by him as a forerunner of Christ, viz. pardon upon repentance) and they came in cheerfully to his baptisme, See Mat. 11. 12.

30. But the Pharisees and lawyers rejected the counsel of Godtowards, [...] against them­selves, being not baptized of him.]

Paraphrase 30. But the Pharisees and Doctors of the law, the great and the learned men, they would not repent or make themselves capable of that mercy, but rejected him, (and now reject me,) and that profer of mercy tendred to them.

31. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?]

Paraphrase 31. Whereupon Christ de­livered this parable unto them, thereby to expresse most lively the Jewes of that age.

32. They are like unto children sitting in the market-place,Mat. 11. 16. and calling one to another, and saying, We have piped unto you, and ye have not daunced; we have mourned to you, and ye have notwailed [...] wept.

33. For John the Baptist came [neither eating bread, nor drinking wine, and ye say, He hath a devil.]

Paraphrase 33. In a strict austere course of abstinence, and your cen­sure of him is, that he is an hypochondriack, frantick fellow.

34. The son of man is come eating and drinking, and ye say,] Behold a gluto­nous man, and a wine-bibber, a friend of Publicans and sinners.

Paraphrase 34. And I on the other side observe no such abstinen­ces, eat meats indifferently, and converse with men indifferently, and ye censure me as sharply, saying,

35. But wisdome is justified of all her children.]

Paraphrase 35. See Mat. 11. note h.

36. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisees house, and sat down to meat.

37. And behold, a woman in the city which was [ note b a sinner] when she knew that Jesus sat at meat in the Pharisees house, broughtA cruise, see note on Mat. 26. b. an alabaster box of oint­ment,

Paraphrase 37. an heathen or one that had lived in a sinfull course,

38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the haires of her head, and kissed his feet, and anoint­ed them with the ointment.]

Paraphrase 38. And as he lay along, his feet being behind him that lay next to him, she standing behind him, let fall drops of tears upon his feet, effects of sorrow and love, and stooping down wiped his feet (after that new kind of washing them) with no other towell, then that of her own haire, then fell down, and kissed his feet, and poured the ointment upon them, (a festivall ceremony, and an expression in her of great kindnesse.)

39. Now when the Pharisee which had bidden him saw it, he spake within himself, saying. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him, for she is a sinner.

[Page 213] 40. And Jesus answering said unto him, Simon I have somewhat to say unto thee.] And he saith, Master, say on.

Paraphrase 40. And Jesus knowing the thoughts of his heart, resolved to take notice of them, and addressing his speech either to the Pharisee whose name perhaps was Simon (see note b) or else to Simon Peter, said, I will answer that objection of the Pharisee by a parable which will render the reason of this womans extra­ordinary expression of love, and an account why I should be farre from rejecting of her.

41. There was a certain creditour, which had two debters, [the one ought him five hundred pence, the other fifty.]

Paraphrase 41. the one of a very great, the other of a much lesse, (but the tith of the former) summe.

42. And when they had nothing to pay, he frankly forgave them both.Or, which therefore of them will love him more in­tensely? for the Kings MS. reads [...], &c. Tell me therefore, which of them will love him most?

43. Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged.

44. And he turned unto the woman, and said unto Simon, Seest thou this wo­man? I entred into thy house, [thou gavest me no `water for my feet,] but she hath washed my feet with teares, and wiped them with the haires of her head.

Paraphrase 44. thou bestowedst no fe­stivall expression of the ordi­nariest sort upon me,

45. Thou gavest me no kisse,] but this woman since the time I came in, hath not ceased to kisse my feet.

Paraphrase 45. Thou didst not enter­tain me at my first entring into thy house with a kisse, which is the ordinary salutation and expression of kindnesse,

46. My head with oyle thou didst not [anoint,] but this woman hath anointed my feet with ointment.

Paraphrase 46. See note on Mat. 26. c.

47. Wherefore I say unto thee, [Her sinnes which are many are forgiven, note d therefore for she loved much,] but to whom little is forgiven, the same loveth little.

Paraphrase 47. The greatnesse of the mercy shewn to her hath pro­portionably a farre greater expression of gratitude from her,

48. And he said unto her, Thy sinnes are forgiven.

49. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sinnes also?

50. And he said to the woman, [Thy faith hath saved thee, goe in peace.]

Paraphrase 50. This great expression and these affectionate extraordinary acts of thy faith are rewarded with a free pardon of all thy sinnes past, Goe and live as thou oughtest to doe for the rest of thy life, and Gods favour, and all happinesse goe along with thee.

Annotations on Chap. VII.

a Note: [...] V. 3. Sent unto him] A seeming difference there is in the setting down this relation of the Centurion here from what we find Mat. 8. 5. There the Centurion is said to come unto him, beseeching him, and saying, v. 6. and answering v. 8. Here he sent unto him the Elders of the Jewes, and they besought him, and when Jesus was not far from-his house, v. 6. he sent friends to him, saying, and part of his speech is unreconcileable with his having come unto him himself, wherefore neither thought I my self worthy to come unto thee v. 7. rendring a reason, why he had not come in person to him. This seeming difficulty may be answered by proportion with that known saying of Aristotle, [...], those things that are possible by our friends, are possible to us, which supposes that those things which we do by others, we are our selves thought to doe, and so what the Centurion did and spake here by the Elders of the Jewes, sent on purpose by him, v. 3. and [...], by his friends, sent again by him, v. 6. he may be truly said by Saint Matthew to have done, and spoken himself, Especially when (the matter of the story being directly all one in both relations) the Jewes have a saying, that removes all difficulty, Apostolus cujusque est ut quisque, every mans proxy, or solemn messenger, is as himself, in which notion Christ spake when he said, He that receiveth me, receiveth him that sent me, Mat. 10. 40. and consequently what is done by a proxy, is done by himselfe. Thus is Christ said to have preach'd peace to the Ephesians, Eph. 2. 17. which personally he did not, but by the Apostles; and re­pentance to the old world, 1. Pet. 3. 19. which he did by Noah; so James and John are said to come unto Christ, and petition him, Mar. 10. 35. which Mat. 20. 20. their Mother is said to do for them. Which notwithstanding Saint Luke willing to adde one evi­dence more of the Centurions humility, from the reason of his not going personally to Christ, chooses rather to set it down exactly, as it was in each circumstance, then onely in brief, yet without all diminution of the mat­ter, as Saint Matthew had done.

b Note: [...] V. 37. A sinner] [...] which was a sinner here applyed to the woman, may be taken in the notion wherein we find [...], Gal. 2. 15. sinners of the Gentiles and to signify no more then a Gentile woman. Thus the word seemed to signify c. 6. 32. and 34. where it is said that sinners love those that love them, that is, aliens from the law of God or Christ (Amicos diligere omnium est, saith Tertullian, 'tis common to all men to love friends) for which S. Mat­thew sets Publicans c. 5. 46, who we know are oft joy­ned with sinners, and for their conversation with the Heathen (from the necessity of their office) are look'd upon as a kind of Heathens, whether they were such or no, and were most of them Gentiles, as 'tis probable, their office being an employment under the Romans, to bring in taxes to them. But 'tis also true that Publicans and harlots are put together, Mat. 21. 31. and that seems to refer to the baseness and unworthiness of those twoSee note on Mat. 9. infamous callings, and then [...] sinner, as it is of affinity of signification with these may perhaps signify one that had been a whore, and that is very re­concileable with the former conjecture, that vice or trade of prostitute whores being among the Gentiles so ordinary; And so this woman, if she were a whore, was either a Gentile also, or because guilty of that gen­tile sin, called by this common name of Gentiles, [...] a sinner. That this woman, whosoever she was, was not Mary Magdalen, is probable first by the no­argument on that side, but only the mention of the name of Mary in S. John, c. 12. 3. which presently shall appear to be Marthas and Lazarus's Sister, and that another story. Secondly by the words in the chap­ter here following, c. 8. 2. where when it is said that Mary Magdalen was with Christ, she is described by another character, taken from that remarkable mercy wrought on her by Christ, that she had seven devils cast out of her, the very mark which is again given her, Mar. 16. 9. when 'tis said that Christ first appeared to her, and no other mention is made of her in any of the Gospels but only of her watching where Christ was laid after his crucifixion, and her going to the Sepul­cher, &c, Christs first appearing to her, and her wit­nessing his resurrection. Besides Mary Magdalen, 'tis evident there was another Mary, the sister of Martha [Page 214] and Lazarus, Joh. 12. and she brought a pound of spikenard, and anointed the feet of Jesus, and wiped his feet with her hair, as is evident by comparing that passage, Joh. 12. 3. with Joh. 11. 2. where 'tis set down of her punctually by way of anticipation, It was Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. And this Mary was not she in this chapter of S. Luke neither. For that sister of Lazarus so beloved of Christ will be much injured in her story, if she be made an [...], whether a whore or Gentile. The story of Mary in S. John is indeed all one with that in Mat. 26. 6. and Mar. 14. 3. in the house of Simon the leper. As ap­pears, 1. By the mention of Bethany, where it was, in all three Gospels, and that the town of that Mary and Lazarus, who are therefore both of them said to be at the feast, Mary as a wayter, Lazarus lying at meat with them, Joh. 12. 2. And so 2ly. By the mention of those two speeches of Christ on that occasion, first, that what was done by her was for his embalming, and 2ly. that whereever the Gospel was preached, this fact of that woman should be preached also, the former mentioned in all three, (and so likewise Judas's mur­muring) the latter in two of the Gospels. But none of all these circumstances belong here to this story in S. Luke. But on the contrary it was in one of the Phari­sees houses, not in Simon the lepers, nor at all, that we have any reason to guess, in Bethany. And the Pha­risee objected against Christ for this, not Judas, or one of the Disciples, and the objection was not at the un­necessary expense, as there, but that Christ would let a sinner be so kind to him, if he knew it, or if he did not, that he was no Prophet. And then the discourse between Christ and Simon, occasioned by this fact of the sinner woman in Luke (about the creditor and his debtors, and the application of it to the excesse of this womans love above his, caused by the mercy of having many sinnes forgiven, which she had received) is far distant from that in the other Gospels of anointing him for his burial, by way of embalming, as it were, which also contains another circumstance in it, that that of Maries was immediately before his death, Judas going out im­mediately upon it to betray him, Mar. 14. 10. Mat. 16. 14. and so likewise in S. John his death followes soon after, but this passage in S. Luke hath nothing to do with his death, and is set down on another occasion here by S. Luke (whensoever it was acted, as Luke in­deed observes not the order of story in all his relations) viz. to shew that which Christ was upon in the former passage, that those which had not lived the best lives formerly, were more ready to receive the mercies offe­red by Christ then the Pharisees, &c. that had a better opinion of themselves. All the affinity between these stories is that of the Alabaster or cruise of oyntment powred upon him, but when that is known to be the ordinary name of a vessell, that was used to that pur­pose (see Note on Mat. 26. b.) and that it was very ordinary at Feasts to use oyntment to powre on them, and perfume them (see Note on Mat. 26. c) this will be but a poor evidence to prove these stories to be all one, because many severall feasts there might be, and were, and this civility used in all or many of these. And although in one particular wherein the Story in John differs from the same in Matthew and Mark, this in Luke agrees with that in John (which may per­swade some that 'tis the same story at least, which Luke and John set down) as that John mentions not the pow­ring out the oyntment on the head (as Matthew and Mark do) but only on the feet, which they do not (in both which Luke agrees with him) yet will not this be of any force against the former arguments, especially when 'tis remembred (what is peculiarly observed of S. Johns Gospel, written after and as a supplement of the others) that John finding the mention of the anointing Christs head by Mary in the two Gospels, did not need mention it again, but thought it necessary to adde all the rest, which they had not mentioned, of anointing his feet, and wiping them with the haires of her head, which as it is certain that it was done by Mary, because S. John affirms it, so might it also at another time be done by another woman, and no wonder at all be in it, nor matter of objection against what we have said of these being diverse stories. Nay one observable diffe­rence there is in this very thing▪ wherein these two Evangelists thus seem to agree. For S. John saith cleerly that Mary anointed his feet with the spikenard, Joh. 12. 3. mentioning no teares, nor any thing but the oint­ment, the odour of which so filled the house: but this sinner woman in Luke, though she brought into the house with her her vessell of oyntment, yet in another kind of addresse (and that which more became her that remembred her former heathen, or sinfull course,) she first stood by his feet behind him weeping, and began to bedew his feet with tears, then wiped off the tears with the haires of her head, and yet farther kissed his feet (all which we find not in S. John) and then anointed his feet with the oyntment, which is the only circumstance wherein they agree, and so it cannot be thought argu­mentative against so much to the contrary. And if it be farther granted that this Pharisees name was Simon also, but yet was another person from Simon the leper (as 'tis sure enough Simon was a very ordinary name at that time) I cannot foresee any the least probability against the truth of what hath been here observed.

c Note: [...] V. 44. Water for my feet] That it was the fashion of those countries in their entertainments to wash their guests feet before meals, is frequently mentioned in the Old Testament. And the same was of Custome also among the Grecians in their more splendid extraordi­nary feasts, as we find in Athenaeus, l. 14. [...] &c. when they come together to dinner, [...], they bring out to the guests baths for their feet of wine and spices.

d Note: [...] V. 47. For] That [...] signifies therefore and not for in this place is apparent not only by the clear impor­tance of the Parable precedent, where he that had the greater debt forgiven is supposed to have greater love and kindness to the Creditour, and not therefore for­given, because he had that love and kindness, but also by the signification of the Hebrew [...] which is promiscuously taken for [...] or [...],See Ps 116. 10. 2 Cor. 4. 13 Eccles. 8. 6. for, or therefore, and so (by an observation before mentioned, Note on Mar. 14. f) according to the practise of these writers, one of these Greek words may be taken for the other, [...] for used when the sense bears [...] therefore. And so Mar. 9. 28. the same [...] clearly signifies [...] for what cause or why? Interrogatively. And so, I con­ceive, on the other side, Ro. 5. 12. [...] is set when the sense carries it [...], not therefore, but for, that verse being the proof of the former, not proved by it; and so Heb. [...] 11. 23. [...] therefore is used for [...] for, or be­cause; Moses was hidden by his Parents, [...] because he was a comely child; so Jam. 4. 3. [...] because ye aske amiss; so the Hebrew [...] also signifies both quia and ideo, and Ecclus. 31. 15. is rendred [...] wherefore, when it should be [...] for, and 1 Pet. 1. 24. [...] wherefore is put for [...] for. But as a more direct example of [...] wherefore, I suppose one place in S. John to be worth observing▪ Joh. 14. 17. where Christ having upon condition of their loving and obeying him, promised the Comforter or Paraclete to the disciples, v. 15. 16. that he might abide with them for ever, he saith of him, that worldly men cannot re­ceive him, because they neither see nor know him, but, saith he, ye know him, [...], which in all reason is to be so rendred, that it may be the effect or consequent, not as the cause or [Page] [Page] [Page 215] antecedent of the former, as the coming and abiding of the Paraclete was before mentioned as the consequent and reward of their loving and obeying, and not as the cause of that. And then the [...] must bear the same sense exactly, which here we affixe to it, therefore, or for this cause (as if it were [...] or [...],) he remai­neth with you, and shall be in, or among, you.

CHAP. VIII.

1. AND it came to passe afterward, that he went throughout every city and village preaching and shewing the glad tidings of [the kingdome of God] and the twelve were with him.

Paraphrase 1. the doctrine of Christi­anity, and the reformation which God now expected and required to be wrought among this people, or else he would send judgments on them.

2. And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom [went seven devils,]

Paraphrase 2. seven devils had been cast out,

3. And Joanna the wife of Chuza, Herods steward, and Susanna, and many others, which [ note a ministred unto him of their substance.]

Paraphrase 3. had supplied him with necessaries out of their own possessions.

4. And when much people were gathered together, and were come to him out of every city, he spake by a parable.

5. A sower went out to sow his seed, and as he sowed some fell by the way side, and it was trodden down,See Mat. 13. 3. and the foules of the ayre devoured it.

6. And some fell upon a rock, and assoon as it was sprung up; it withered away, because it lacked moisture.

7. And some fell among thorns, and the thorns sprang up with it, and choak­ed it.

8. And some fell on good ground, and sprang up, and bare fruit an hundred fold. And when he said these things, he cried, He that hath eares to hear, let him hear.

9. And his disciples asked him, saying, [What might this parable be?]

Paraphrase 9. What is the meaning of this parable?

10. And he said, Unto you it is given to know the mysteries of [the kingdome of God, but to others in parables, that seeing they might not see, and hearing they might not understand.]

Paraphrase 10. Christian doctrine, but to others I spake in parables, that that prophecy of Isaias might be fulfilled on them, which said, Hearing ye shall hear and not understand, and seeing ye shall see and not perceive, God denying them those more clear means, and allowing them none but parables, as a punishment of their former obduration against his means. See Mat. 13. 14.

11. Now the parable is this, The seed is the word of God.

12. Those by the way side are they that hear: then cometh the devil and taketh away the word out of their hearts, lest they should beleive and be saved.]

Paraphrase 12. They that receive the word, parallel to the seed sown by the path or way, are those hearers which receive it so little way into their hearts, that the devil comes presently and picks it up, as birds doe corn, and so they are never the better for it.

13. They on the rock are they which when they hear,See Mat. 13. 20. receive the word with joy, and these have no root, which for a while believe, and in time of temptation fall away.

14. And that which fell among thorns are they which when they have heard, goe forth, and [are choaked with cares, and riches, and pleasures of this life, and bring no note b fruit to perfection.]

Paraphrase 14. are choaked by the de­ceitfulnesse of riches, and plea­sures, and the cares of this world, and doe not persevere till time of bringing forth ripe fruit, that is, till harvest, fall off after some few Christian performances.

15. But that on the good ground are they which in an honest and good heart, having heard the word keepe it, and [bring forth fruit withperseve­rance [...] patience.]

Paraphrase 15. continue in all Christi­an practise, and never fall off again.

16. No man when he hath lighted a candle, covereth it with a vessel, or put­teth it under a bed, but setteth it on a candlestick, that they which enter in may see the light.

17. For nothing is secret that shall not be made manifest, neither any thing hid, that shall not be known and come abroad.]

Paraphrase 17. For 'tis not Gods will that any talent should be laid up uselesse and unprofitable. Mat. 10. 26. Mar. 4. 22.

18. Take heed therefore, how ye hear: for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he see­meth to have.]

Paraphrase 18. See therefore that you receive profit by what you hear: For to him that em­ploies his present stock, shall more be given, But from him which doth not so, even that which hath formerly been given him, shall be taken away again. Mat. 13. 12.

19. Then came to him his mother and his [brethren,] and could not come at him for the prease.

Paraphrase 19. Kindred neer unto him, Mat. 12. 46.

20. And it was told him by certain which said, Thy mother and thy brethren stand without desiring to [see thee.]

Paraphrase 20. Speake with thee.

21. And he answered and said unto them, My mother and my brethren are these which hear the word of God and doe it.Mat. 12. 50.

22. Now it came to passe on a certain day,Mat. 8. 23. that he went into a ship with his dis­ciples, and he said unto them, Let us goe over unto the other side of the lake, and they lanched forth.

23. But as they sailed he fell asleep, and there came down a storm of wind on the note c lake, and [they were filled with water] and were in jeopardy.

Paraphrase 23. their boat was filled with water,

24. And they came to him and awoke him, saying, Master, Master, we perish. Then he arose and [rebuked the wind and the raging of the water, and] they cea­sed, and there was a calme.

Paraphrase 24. commanded the wind to cease, and the waves of the sea not to move so turbulently, and accordingly

[Page 216] 25. And he said unto them, Where is your faith? And they being afraid won­dred, saying one to another, What manner of man is this? for he commandeth even the winds and water, and they obey him.

26. And they arrived at the countrey of the Gadarens,See Mat. 8. 28. which is over against Galilee.

27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house but in the tombes.

28. When he saw Jesus, he cried out and fell down before him, and with a loud voice said, What have I to doe with thee, Jesus thou son of God most high? I beseech thee [torment me not.]

Paraphrase 28. let me alone to conti­nue where I am, and doe not before my time cast me into the place of torments, the pit of hell, v. 31. See Mar. 5. note b.

29. (For he had commanded the unclean spirit to come out of the man; for oftentimes [it had caught him, and] he was kept bound with chaines and with fet­ters, and he brake the bands, and he was driven of the devil into the wildernesse.)

Paraphrase 29. the devil possest him and put him into a kind of ra­ving fit, which made him very unruly, and thereupon

30. And Jesus asked him,Mar. 5. 9. saying, What is thy name? And he said, Legion, because many devils were entred into him.

31. And they besought him that he would not [command them to goe out into the note d deep.]

Paraphrase 31. cast them into the pit of hell.

32. And there was there a herd of many swine feeding on the mountains, and they besought him that he would suffer them to enter into them: [and he suffered them.]

Paraphrase 32. and to shew the people the destructive power of this Legion of devils, if not re­strained by his omnipotent goodnesse, and so to let them see the great benefits that were now come to them, if they would receive and believe in Christ, he did permit (or not restrain) them to doe what they so much desired, to enter into the swine. See Mar. 5. 13.

33. Then went the devils out of the man, and entred into the swine, and the herd ran violently down a steep place into the lake, and were choaked.

34. When they that fed them saw what was done, they fled, and went and told it in the city and in the [countrey.]

Paraphrase 34. villages in the countrey.

35. Then they went out to see what was done, and came to Jesus, and found the man out of whom the devils were departed sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.

36. They also which saw it told them by what means he that was possessed of the devils was healed.

37. Then the whole multitude of the countrey of the Gadarens round about besought him to depart from them; for they were taken with great feare; and he he went up into the ship, and returned back again.

38. Now the man, out of whom the devils were departed, besought him that he might [be with him,] but Jesus sent him away, saying,

Paraphrase 38. be one of his constant attendants, or disciples,

39. Return to thine owne house, and shew how great things God hath done for thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.

40. And it came to passe that when Jesus was returned, [the people gladly re­ceived him,] for they were all waiting for him.

Paraphrase 40. the people of the place were very much joyed at his coming,

42. And behold there came a man named Jairus,See note on Mar. 5. c. and he was [a ruler of the syna­gogue,] and he fell down at Jesus feet, and besought him that he would come into his house:

42. For he had one onely daughter about twelve yeares of age, and [shewas dead [...] lay a dying.] But as he went, the people thronged him.

Paraphrase 42. she was by him left rea­dy to die, but by this time that he came to Christ, actually dead, Mat 9. 18. (though that was not certainly known by him, till v. 49.)

43. And a woman havinga flux, see Mar. 5. note d. an issue of blood twelve yeares, which had spent all her living upon Physitians, neither could be healed of any,

44. Came behind him, and touched the border of his garment, and immedi­ately her issue of blood stanched.

45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and prease thee, and sayest thou, Who touched me?

46. And Jesus said, Some body hath touched me: for I [perceive that virtue is gone out of me.]

Paraphrase 46. know some cure hath been wrought by the touching of me.

47. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people, for what cause she had touched him, and how she was healed immediately.

48. And he said unto her, Daughter be of good comfort, thy faith hath made thee whole, goe in peace.

49. While he yet spake, there cometh one [from the ruler of the synagogues house, saying to him, Thy daughter is dead, trouble not the Master.]

Paraphrase 49. from the house of Jai­rus (ver. 41.) which brought him word that his daughter was dead, and therefore he should not put Christ to the trouble to come down to work a cure, when she was already dead.

50. But when Jesus heard it, he answered him, saying, Fear not, believe only, and she shall be made whole.

51. And when he came into the house, he suffered no man to goe in, save Peter and James and John, and the father and the mother of the maiden.

52. And all wept and bewailed her: but he said,] Weep not, she is not dead, but sleepeth.

Paraphrase 51, 52. And coming into the house where there was al­ready a great company of neighbours gathered together, weeping and bewailing the de­ceased, he suffered none of those that came with him to goe in, save Peter &c. And seeing the company within lamenting her death, he comforted them, saying,

[Page 217] 53. And they laughed him to scorn, knowing that she was dead.

54. And he put [them all] out, and took her by the hand, and called, saying, Maid, arise.

Paraphrase 54. all those that were there lamenting,

55. And her spirit came again, and she arose straightway, and [he commanded to give her meat.]

Paraphrase 55. that they might per­ceive that she was really revived and not onely in appearance, and withal to refresh her, he commanded them that were in the house to set some food before her.

56. And her parents were astonished, but he charged them that they should tell no man what was done.

Annotations on Chap. VIII.

a Note: [...] V. 3. Ministred] The true notion of the word [...] so often used in the Scripture will be worth con­sidering a while, for the right understanding of all pla­ces where 'tis used. And 1. it is sufficiently known to belong unto and to be frequently taken in general for any kind of service, or ministery. Such was that of disciples, who waited, attended on the Prophets, did their servile offices (see Mat. 3. h.) and accordingly [...] is taken for such a disciple, Joh. 12. 26. com­pared with Luk. 6. 40. Mat. 10. 25. But omitting this ordinary notion, the best rise will be by conside­ring the word [...], and [...], as it referres to that one particular office of servants, that of waiting at feasts. Thus Lucian in his Cronosol. among the leges Convivales mentions this, [...], Let the waiters do nothing out of favour, or par­tiality, to any: where [...] are those that in feasts distribute the [...], or portions, to each guest, as it follows there, [...], not to one a larger or better, to an­other a meaner or lesser piece, but equality in all. For this we find among those rites or customes of feasts, that the [...] distributed the portions, first to the master of the feast, and then to the guests, each of them in or­der, either according to the direction of the [...], or the orderer of the feast, or as they pleased them­selves, when he did not direct, onely according to that rule of equality, that they should not [...], give one a great, another a very little portion. This we find in Lucian, both in his Cronosol. and Epist. Saturn. and speaking of unjust officers, he saith, [...], in the division of a swine the servant gives his master half of it with the head, and to the rest a few bones. Agreeable to this custome of the [...] giving to every man his portion, is that of our Saviour, Luk. 12. 37. speaking of a master that entertains his servants, [...], [...], he shall gird himself like a servant, and make them lie down, and passing from one to another shall distribute to every man his portion; a parallel to which we have inCro [...]osol. Lucian, [...], when a rich man en­tertains his servants, and ministers to them, he and his friends with him. This, as was even now intimated, belonged primarily to the [...], or [...], the governour, or orderer of the feast, and thus we read of Christ, when he entertained the multitudes, he acted the part of the [...], and [...], when he had given thanks he gave to his disciples, as the oecono­mus to the waiters, and they to the multitudes, to every man single his portion. So that still the office of the [...] is to distribute the [...] or [...], though the oeconomus break, or divide them. So that that say­ing of Christ, Mat. 20. 28. and, in the same words al­most, Mar. 10 45. may justly be understood of this custome, and this use of the word, [...], The son of man came not that others might minister to him, or distri­bute favours, or shew kindnesses to him, but he to distri­bute to them, and, as it follows, [...] to distribute that great gift among his disciples and all mankind, his life for the redemption of the world. Neither is this interpretation resisted or made lesse probable by that which went before, [...], &c. but it shall not be so among you, but he that will become great among you, let him be your minister, and he that will be first, let him be your servant; as if the words belonged onely to the humility required by Christ of Christian Governours: for there be two things there spoken of by Christ, concerning the Heathen Ru­lers, (to which the Christian are opposed) one that they do [...], use their servants, as Lords, and owners of them, as of a possession (as servants were rec­koned by them among their [...], their wealth, or riches) and so reap fruit and profit by their labours, WhichPraef. in K [...]. [...] Xenophon calls [...], to be profi­ted by them; the 2d that they do [...], exercise despotical power over them, To which two Christ here opposes these two other duties of a Christian governour in his Church; 1. that he shall be beneficial or profi­table to those that are under him; 2ly. that he shall be humble toward them; and the first of these is here meant by [...], being a minister, as the 2d by [...], being a servant, and therefore Christ re­turns and speaks farther to that, The son of man came not [...] to be ministred unto, but [...] to minister, and what that is he farther expresses, [...], and to give his life, &c. From this festival custome set down in all the parts, Joh. 2. 9. (where there is be­side the [...] or master of the feast, [...] the divider of the meats and wine, and again the [...] ver. 5. which distribute and carry it, being divi­ded, to each guest) we may clearly fetch the office of the first Deacons in the Church, who were to distri­bute to the poor, as every one had need, under the A­postles, as the oeconomi, or chief dispensers, and to take off that toyle from them, and so in like manner at the administration of the Eucharist to be ministerial to the [...] the Bishop, or Praefect, and distribute that wine and bread which he had consecrated. Seep. 97. Justin Martyr Apol. 2. But to the former of these, that of distributing to the poor, the word [...], ministring, in Scripture peculiarly belongs, and so still makes good that notion which we now take it in. So Act. 11. 29. [...], to send some relief to be distri­buted to them that want, and Act. 12. 25. and 2 Cor. 8. 4. [...], [...], the liberality of distribution to the saints. So 1 Pet. 4. 10. where spea­king of hospitality, he bids them [...] dispense, or distribute, that is, give, and again v. 12. [...] if any man exercise liberality to the poor; So the [...] Act. 6. the dayly distribution to the poor widowes, or, as the 16. Canon of the Councel in Trullo interprets the place, [...], the dispensing of necessaries at their tables, and [Page 218] therefore Zonaras on that Canon explains it by [...], dispensers of meat, (meaning, I suppose, un­der the chief oeconomus or steward) rather the distribu­ters of it. Thus in [...]agment. p. 558. Julian, speaking of the Galilae­ans, as he styles the Christians, you shall find, saith he, [...], their feasts of love and entertainments, and distribution at tables, by which, saith he, they allu­red many to their religion. So in Procopius's scholia on 1 Sam. 9. there is mention [...], which sure is ill rendred Apostolorum ministrantium of the Apostles that ministred, and should be rendred in the passive sense, administratione or liberalitate alio­rum utentium, they that were ministred to, for so he adds out of S. Paul, [...] you sent twice to my wants. I shall need to adde no more to this, but onely that what some did [...], distribute or dispense onely as instruments or officers or ministers of others liberality, that also some did out of their own estates, and so here these women did [...] out of their own goods. So, I suppose, One sipho­rus, 2 Tim. 1. 18. So Phoebe, Rom. 16. 1. [...], the minister of the Church in Cenchrea, [...] who is therefore called [...] (or [...], that is, [...], saith Hesychius) an entertainer, and succourer of many, and of Paul himself. It is a mi­litary word, of souldiers relieving and defending and rescuing one another, which is [...], and a work of mercy. And he that exerciseth it, is called indifferent­ly [...], (see Rom. 16. 2.) So in [...] Demosthenes, [...], who help'd Aphobus to defraud me. And in Strabo, [...], he maintained, defended a false opinion, and many the like. And this Phoebe thus called, and such as she, were the [...], sisters or Christian women, that accompanied the Apostles in their travails, and provided for them, that they might preach, and not be put to earne their livings with their hands, 1 Cor. 9. 5. Of the word [...], see Note on Phil. 1. c.

b Note: [...] V. 14. Bring no fruit to perfection] The word [...] here is best explained by Hesychius [...], to bring forth fruits in the season, or perfect fruits. Phavorinus [...], to bring forth perfectly. Josephus uses it of women that go their full time, that do not miscarry or bring forth abortives; and so it here belongs to that corn that prospers, and thrives, and comes on well, and conti­nues till harvest, and miscarries not by any defect in the soyle, or other ill accident.

c Note: [...] V. 23. The lake] That which is here truely called [...] (for so it was, the lake (and not the sea) of Gene­sareth, c. 5. 1.) is called [...], the sea, Mat. 8. 24. and [...], [...] the sea of Galilee, Mat. 4. 18. and Joh. 6. 1. [...], and c. 21. 1 [...], the sea of Tiberias. And all this not because it was a sea, but because of the am­biguity of the Hebrew [...], which as it signifies the sea, so also any lake or confluence of waters, and is used for that great vessel in the Temple, 1 Kin. 7. 23. which being of such a largenesse (30 cubits round, and 5 cu­bits high, and containing 2000 baths) was a kind of lake, and is there so called, a molten lake, the Hebrew [...] being there used, and by us rendred sea, but would be more properly lake. And so likewise the word [...] in the other Gospels would be better, according to the sense, rendred lake also, the lake of Galilee, and Tiberias. See Lyra on Gen. 1. 10.

d Note: [...] V. 31. The deep] That [...] should here signifie the pit of hell, the place created for the devil and his an­gels, wheresoever it is situate, may be guess'd by the na­ture of the word, which signifies bottomlesse, and from the use of it in some other places of the New Testa­ment, as Revel. 9. 1, 2. and 11. 7. and 17. 8. and 20. 1, 3. where there is mention of chaines, as there is of tartarum, 2 Pet. 2. 4. And so also the context here inclines it, for the first request of the devil to Christ was, v. 28. I beseech thee torment me not, and in the other Gospel, Mat. 8. 29. Art thou come to torment me before my time? expressing the devils fear that by this coming of Christ he should presently be cast into his chains of hell (see Note on Mar. 5. b) and confined to those torments, which he thought belong'd not to him till the day of judgement, and the next was in plain words, not to send him into hell, or the pit.

CHAP. IX.

1. THen he called his twelve disciples together, [and gave them power and au­thority over all devils,] and to cure diseases.

Paraphrase 1. and to qualify them for their office, he gave them power to cast out devils out of those that were possess'd with them.

2. And he sent them to preach the Kingdom of God, and to heal the sick.

3. And he said unto them, [Take nothing for your journey, neither staves] nor scrip, neither bread, neither money, neither have two coats a piece.

Paraphrase 3. Make no provision for your journey, nor take with you so much as a staffe to guard you by the way, see Mat. 10. e.

4. And whatsoever house ye enter into, [there abide] and thence depart.

Paraphrase 4. as long as you remain in that city. Mat. 10. 11.

5. And whosoever will not receive you, when ye go out from that city, shake off the very dust from your feet [for a testimony against them.]

Paraphrase 5. by that means to testify to them and others, that ye have been with them, and have not been received, but unworthily rejected by them, and accordingly to expresse to them, what is likely to befall them. Mat. 10. 14.

6. And they departed and went through the towns preaching the Gospel, and healing every where.

7. Now Herod the Tetrarch heard of all that was done by [him, and he was per­plexed, because that it was said of some, that John was risen from the dead.]

Paraphrase 7. Christ, and he did not know what to think, because some said, that it was John Baptist risen from the dead, who having been killed by him, he feared he would now work some eminent revenge on him for it,

8. And of some, that Elias had note a appeared,] and of others, that one of the old Prophets was risen again.

Paraphrase 8. some that Elias was come,

9. And Herod said, John have I beheaded, but who is this of whom I hear such things? and he desired to see him.

[Page 219] 10. And the Apostles when they were returned, told him all that they had done, and he took them, and went aside privately into a desert place, [belonging to the city called Bethsaida.]

Paraphrase 10. within the territory of Bethsaida.

11. And the people when they knew it followed him: and he received them, and [spake unto them of the kingdom of God] and healed them that had need of healing.

Paraphrase 11. preached the Gospel to them,

12. And when the day began to wear away, then came the twelve and said unto him, Send the multitude away, that they may go into the countrey and townes round about, and [betake themselves to their Innes note b lodge] and get victuals, for we are here in a desert place.

Paraphrase 12. refresh themselves

13. But he said unto them, Give ye them to eat. And they said, We have no more then five loaves and two fishes, [except we should go and buy meat for all this people.]

Paraphrase 13. and cannot give them entertainment, unless we should go and buy, and that must be a large proportion to feed all this people.

14. For they were about five thousand men. And he said to his disciples, Make them sit down [by fifties in a company.]

Paraphrase 14. See note on Mar. 6. e. and Mat. 8. g.

15. And they did so, and made them all sit down.

16. Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples [to set before the multitude.]

Paraphrase 16. that they might distri­bute to the multitude a portion for every one. Mat. 14. 20.

17. And they did eat, and were all filled, and there was taken up of fragments that remained to them twelve baskets.

18. And it came to passe, as he waspraying by himself, his disciples care to him, [...], alone praying, his disciples were with him, and he asked them saying, Whom sayor, men, for the Kings MS. reads [...] the people that I am?

19. They answering said, John the Baptist, but some say, Elias, and others say, that one of the old Prophets is risen again.

20. He said unto them, But whom say ye that I am? Peter answering said, [The Christ of God.]

Paraphrase 20. The Messias.

21. But he straightly charged them, and commanded them to tell no man that thing.]

Paraphrase 21. See note on Mat. 8. b.

22. Saying [The Son of man must suffer many things, and be rejected of the Elders and chief Priests and Scribes,] and be slain, and be raised the third day.

Paraphrase 22. The prophecies must be fulfilled which affirm that the Messias shall suffer many things, and be rejected by the great Sanhedrim.

23. And he said unto them all, If any man will come after me, let him deny himself, and take up his crosse daily and follow me.

Paraphrase 23. Mat. 10. 38.

24. For whosoever will save his life shall lose it, but whosoever will lose his life for my sake, the same shall save it.

Paraphrase 24. Mat. 10. 39. Mar. 8. 35.

25. For what is a man advantaged if he [gain the whole world, and lose him­self, or be cast away?]

Paraphrase 25. gain all the wealth of the world, and lose his soul, or life? See Mat. 16. m.

26. For whosoever shall be ashamed of me, and of my words, of him shall the son of man be ashamed [when he shall come in his own glory, and in his Fathers, and of the holy Angels.]

Paraphrase 26. when he comes so illu­striously to punish his cruci­fiers (or at last judg the world) See note on Mat. 16. o.

27. But I tell you of a truth, There be some standing here which shall not taste of death till they see the kingdom of God.]

Paraphrase 27. Which is not now so farre off, but that some here present shall live to see it.

28. And it came to passe [about an eight dayes] after these sayings, he took Pe­ter and John and James, and went up into a mountain to pray.

Paraphrase 28. Six compleat dayes, but eight, reckoning the first and last. Mat. 12. m.

29. And as he prayed, theappea­rance [...] fashion of his countenance was altered, and his rai­ment was [...]white and glistering.]

Paraphrase 29. Like the whitenesse of a flash of lightning.

30. And behold, there talked with him two men, which were Moses and Elias,

31. Who appeared in glory, and spake of his note c departure, decease, which he should ac­complish at Jerusalem.]

Paraphrase 31. Which appearing, as An­gels are wont, in a glorious condition, spake of his going out of this world (see note on Joh. 13. a. and 2 Pet. 1. f.) as of Moses out of Egypt to a Canaan, by this means delivering his faithful people, but withal destroying them that believed not, Jude 5. Of all which, and the several branches and consequents of it Jerusalem was shortly to be the scene, and first of his crucifixion there.

32. But Peter and they that were with him were heavy with sleep, and when they were awake they saw his glory, and the two men which stood with him.

33. And it came to passe, as they departed from him,] Peter said unto Jesus, Master, it is good for us to be here, and let us make three Tabernacles, one for thee, and one for Moses, and one for Elias, not knowing what he said.

Paraphrase 33. And as Moses and E­lias were parting from Christ, Mat. 17. 4.

34. While he thus spake, there came a cloud, and overshadowed them, [and they feared, as they entred into the cloud.]

Paraphrase 34. and they were amazed with fear, as the cloud came so near to them.

35. And there came a voyce out of the cloud saying, This is my beloved Son, hear him.

36. And as the voice was, or, was heard, [...], And when the voice was past, [Jesus was found alone: and they kept it close, and told no man in those dayes any of those things which they had seen.]

Paraphrase 36. Moses and Elias were departed from Jesus. And Christ commanded them to tell no man what they saw, till after his rising from the dead, Mat. 17. 9. and they obeyed his command and did accordingly.

37. And it came to passe, that on the next day, when they were come down from the hill, much people met him.

Paraphrase 37. Mat. 17. 15.

[Page 220] 38. And behold, a man of the company cryed out, saying, Master, I beseech thee, look upon my Son, for he is my onely child.

39. And lo [a spirit taketh him, and he suddenly cryeth out, andshakes, tumultu­ates, boyles within him with foam­ing, and hardly, or w [...]th diffi­culty de­parteth from him, bruising him, [...] it teareth him that he foameth again, and bruising him hardly departeth from him.]

Paraphrase 39. a sore affection seiseth upon him at certain times of the moon, and makes him cry out, and it causeth such a boyling and agitation within (see note on Mar. 9. c.) that he foames at mouth, and it never departeth from him without great pain and agony: this coming to himself again (though when it first takes him, it makes him senselesse, Mar. 9. 25. able neither to speak nor hear) is joyned with an horrible torment, and many grievous bruises remain afterward. See note on Mar. 17. c.

40. And I besought thy disciples to cast him out, and they could not.]

Paraphrase 40. And I earnestly intrea­ted thy disciples, that went about doing miracles, v. 6. to cure him of this Epilepsy, and they were not able.

41. And Jesus answering said, O faithlesse and perverse generation, how long shall I be with you and suffer you?] Bring thy son hither.

Paraphrase 41. And Jesus said to his disciples, What an act of per­verse infidelity, not of weaknesse, is this in you? will my presence so long, and the power given you by me, v. 1. work no bet­ter effects upon you? you will make your selves unworthy of such favours by your not making use of them, see Mat. 17. 21. and Mar. 9. 28. Having thus reprehended his disciples, he said to the man,

42. And as he was yet a coming [the devil threw him down and tare him: and Jesus rebuked the unclean spirit, and healed the child] and delivered him again to his father.

Paraphrase 42. he fell into a fit of that disease, which by the power of the devil was brought upon him, and fell down, and after his manner it made an horrible agitation or tumult within him, and Jesus cast out the devil, and freed the man from the disease,

43. And they were all amazed at the mighty power of God, but while they wondred every one at all things which Jesus did, he said unto his disciples,

44. Let these sayings sink down into your eares, for the son of man shall be de­livered into the hands of men.

Paraphrase 44. Mark what I say unto you, It is this, I shall shortly be put to death by the Jews and Romans, and shall suddenly rise again, Mat. 17. 23, 24.

45. But they understood not [this saying, and it was hid from them, that they perceived it not, and they feared to ask him that saying.]

Paraphrase 45. what he meant by those words, & though they thought much upon it, yet could not they imagine what it meant, and yet they durst not ask him the meaning.

46. Then there arose a reasoning among them, which of them should be greatest.]

Paraphrase 46. But by occasion of them, thinking Christs kingdome should shortly begin, they fell into a dispute among themselves, who of them should have the highest dignity at this revelation of Christs kingdom.

47. And Jesus perceiving the thought of their heart, took a child, and set him by him,]

Paraphrase 47. And Christ either be­ing asked by some of them, Mat. 18. 1. or else of his own accord, discerning by his divine knowledge the debate they were engaged in (though now they were ashamed that he should know it, Mar. 9. 33, 34.) and being willing to cure this vain ambition in them, took a little child, and set him in the next place to himself,

48. And saith unto them, Whosoever shall receive this child in my name, recei­veth me, and whosoever shall receive me, receiveth him that sent me, for he that is least among you all, the same shall be great.]

Paraphrase 48. And said unto them, The dignity that from me or in any kingdom accueth unto any, belongs to such as these, the humblest and meekest, The dignity which from my Father is communicated to me, and from me to others, is the portion of the meekest. See Mat. 18. 4.

49. And John answered and said, Master, we saw one casting out devils in thy name, and we forbad him, because he followeth not with us.

50. And Jesus said unto him, Forbid him not, [for he that he is not against us, is for us.]

Paraphrase 50. for though he keep not company with us, yet if he do it in my name, he is one that believes in me, and not to be forbidden. See Mar. 9. 39. and Mat. 12. 30.

51. And it came to passe [when the time was come that he should be note d received up, he stedfastly set his face to go to Jerusalem.]

Paraphrase 51. when the time was come (see Acts 2. a.) when he was to be crucified, not being terrified with that danger, he resolved firmely to go up to Jerusalem.

52. And sent [messengers before his face,] and they went and entred into a vil­lage of the Samaritans to make ready for him.

Paraphrase 52. some of his disciples be­fore, as harbingers (which was part of the disciples office.)

53. And they did not receive him, because his face was as though he would go to Jerusalem.]

Paraphrase 53. And the Samaritans would not give him reception, because he appeared to them to be a going to Jerusalem, and they never do so, but worship in mount Gerizim, Joh. 4. 20. and so separate from all those that think Jerusalem the onely place of worship.

54. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven and consume them, even as E­lias did?

55. But he turned and rebuked them, and said, [Ye know not what manner note e spirit ye are of.]

Paraphrase 55. The Christians spirit, the oeconomy, or course pre­scribed them, differs much from that of a Prophet in the Old Testament, moved by zeal against the enemies of God: The course which you must take with such is that of sweetnesse and perswasivenesse, and this proposal of yours is very contrary to that.

56. For the son of man is not come to destroy mens lives, but to save them. And they went to another village.]

Paraphrase 56. For I came not to kill any, but to preserve and rescue from death, and from all that is ill: And all the revenge that Christ thought fit to act upon them was to leave them, and go to another village.

57. And it came to passe, that as they went in the way, a certain man said unto him, Lord, I will follow thee withersoever thou goest.

58. And Jesus said unto him, [The Foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head.]

Paraphrase 58. you had best to consi­der what you do, for doing so will be far from advancing any temporal interest of yours, Mat. 8. 20.

59. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.]

Paraphrase 59. And there was another [...] of his, who had alrea­dy undertaken his service, and attended on him, Mat. 18. 21. who came unto him, and said, Sir, before I betake my self wholly to attendance on thee, spare me so long, till I have buried my father, either now newly dead (of which the news is now come to me) or very old, whom I would attend while he lives, and give him that civility of burial, and then come and follow thee. (Theophylact.)

[Page] [Page] [Page 221] 60. Jesus said unto him, Let the dead bury their dead, but go thou, and preach the kingdom of God.]

Paraphrase 60. But Jesus replied unto him, The Nazarite, Num. 6. 7. being consecrated to God, was not to pollute himself with his dead father, but leave that work of burying him to others, and so the Priest also; and therefore thou that hast, by the tender of thine attendance, consecrated thy self to me, must referre that office of burying thy father to others that have not undertaken that attendance, and set presently about thy task of preaching the Gospel. See note on Mat. 8. 22.

61. And another also said, Lord, I will follow thee, but let me first go bid them farewell that are at home at my house.

62. And Jesus said unto him, [No man having put his hand to the plough, and looking back, is fit for the kingdom of God.]

Paraphrase 62. He that holds the plough must follow it close, and not make errands home, or betake himself to any other businesse, till his dayes work be done; if he do, he will not be fit for that imployment: So thou if thou wilt undertake my service, must not [...], &c. Titus Bo­strensis p. 792. defer or procrastinate, but presently set to it, without any delay, and then follow it with the same diligence: and if thou art not thus ready to set out with me, if thou either pretendest, or really hast such kindnesse to thy former course and what thou hast left at home, as to take thee off one day from my service, thou art not worthy of the dignity and advantages of a Christian life, art no competent judge of them, nor consequently fit for a disciple of mine.

Annotations on Chap. IX.

a Note: [...] V. 8. Appeared] The word [...] appeared seems here to be taken for [...] was come. So 'tis evidently in 2 Mac. 7. 22. [...], I know not how ye came into my wombe. So the Scholiast of Theocritus, [...], appearing signi­fies coming. So Plato in the beginning of his Protago­ras, [...]; that is, whence comest thou Socrates? So Chrysostome, [...], Hom. 73. in Matt. thou canst not come to the city which is above.

b Note: [...] V. 12. Lodge] [...] properly signifies among Mariners [...], to come back and retire from the sea to the haven, and from thence 'tis applied to travailers, that betake themselves to their inne, which is therefore called [...], be­cause the man and the beast there layed down his la­ding, and so 'tis generally to refresh ones self, [...], saith Phavorinus out of Hesychius.

c Note: [...] V. 31. Decease] That Christs [...] here signifies his death, and going out of this world, will be acknow­ledged 1. by the use of a parallel phrase to this sense, Joh. 13. 1. where his death is call'd [...] a passing out of this world, typified there by the Pasch in the beginning of the verse, and that we know was instituted as a commemoration of the Exodus, or going out of Aegypt, 2ly. by S. Peters using it of himself 2 Pet. 1. 15. to signifie his departure, before express'd by the laying down his tabernacle, v. 13. But that it is here al­so, in a more solemn sense, of somewhat a greater lati­tude, may appear by this, that the [...] of Christ is here said to be the subject of the discourse betwixt Elias and Moses, and Christ, upon mount Tabor. And what the matter of that discourse was, hath been set down at large, from sufficient evidences, Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord, Malac. 4. 5. before which Elias was first to come. Which being there sufficiently manifest, and explained to denote the approaching destruction of the obstinate, unbelieving Jews may farther be cleared by another place, wherein 'tis mention'd what the subject of this discourse was, that of S. Peter, that was present at this vision, 2 Pet. 1. 16. where he affirmes, that at his being on the mount Tabor with Christ, he had a reve­lation concerning (that which was the matter of that whole Epistle of his) the power and coming of Jesus Christ (which what it signifies in divers places of the New Testament, viz. a middle second coming of Christ upon the Jews, hath been shewn at large, Note on Mat. 24. b.) And so again, 1 Pet. 5. 1. when he saith he was a witness of Christs sufferings, and a partaker of the glo­ry which should be revealed, that latter seems to referre to his presence at the transfiguration, where this glory that was to follow Christs sufferings was represented to him and two other disciples. To which purpose 'tis also observable in what sense we find the word [...] used Heb. 11. 22. and in the title of the second book of Moses, to denote the departure of the Israelites out of Aegypt to Canaan. And accordingly in S. Judes Epi­stle (which is but the Epitome of, and parallel to that 2d, of S. Peter) where S. Peter saith, 2 Pet. 1. 15, 16. I will endeavour to put you in mind of these things, that is, of this power and coming of our Lord which he had made known to them, he hath these words v. 5. I would put you in mind, that the Lord having delivered the people of Israel out of the land of Aegypt, destroyed those that did not believe. Which referring to that [...], Moses's bringing the Israelites out of Aegypt, supposes that to be an image or resemblance of that coming of Christ, that is, of what Christ should now do within a while, viz. that being gone out of the world, and by that means of his death having brought his people out of their captivity, he should not onely overwhelm his enemies the Jews, like Pharaoh and the Aegyptians, but withal destroy the wicked, impure, Gnostick Chri­stians, like the disobedient Israelites in the wildernesse. And that this (as it may properly be contain'd under the word [...], so) was the thing that Saint Luke meant here by it, may probably appear 1. by the agree­ablenesse of it, and by the Evangelists referring it (it came to passe, saith he, after these words about 8 dayes, that Jesus took Peter and John, &c. v. 28.) to the dis­course immediately precedent (for the expressing of which, as by an Embleme, the transfiguration seems to have been designed) which is all to that purpose of preserving the believers that take up Christs crosse, and destroying all such, who (as the Gnosticks after­ward, and those that were corrupted by them) should be most careful to preserve their lives; 2ly. by the men­tion of Jerusalem, where all this was to be fulfill'd, first Christ to die there, then all these glorious works of God to be shewn upon that people, in destroying the unbelievers, and the [...], the disobedient pro­vokers, Heb. 3. 12, 16, 18. among them, and preser­ving the sincere, pure, persevering, faithful Christians in the midst of that destruction. These arguments do not pretend to demonstrate, but have been added ex abun­danti to that one ground laid Mat. 17. (Note a.) onely as probabilities concurring with that which is there evidenced. To this may be added an observation ofTo. 4. p. 441. l. 27. S. Chrysostomes, [...], Our Lord Jesus Christ calls his co­ming in the fleshby this title of [...] or going out, citing Mat. 13. 3. of the Sower going out, and Iohn 16. 28. of his having come out from the father; and the same li. 35. again, o [...], [Page 222] Christ fitly calls his coming [...]; Which observati­on, if it have any force in it, then may this other middle coming of Christ to the destruction of the Jews, so of­ten styled [...] the coming of the Lord, and of Christ, be as fitly here express'd by [...], not the going away, or departure from this earth, but his coming in power and vengeance from heaven a consequent of his Ascen­sion thither. OnTom. 8. p. 560. this place of S. Chrysostome the learned Andrew Downes observes, that the Hebrews ex­presse [...] and [...] any administration or dis­charge of any office, by going in and going out. Which if it be applyable to the latter of them, taken alone, (as it is both here and in that place of S. Chrysostome) then 'tis a farther account of the propriety of this sense which I have affix'd to it, this coming of Christ to the destru­ction of his crucifiers, being an eminent act of admini­stration of his regal office (and thence oft called the kingdom of God) in the executing judgement on such traiterous opposers of his kingdom.

d Note: [...] V. 51. Received up] [...] here applyed to Christ may possibly belong to his assumption up to hea­ven out of this world, which then might be said to draw near: but 'tis somewhat more probable that it should signifie his Crucifixion which was to be at Jeru­salem, toward which place he is here said to go, because his time was come. And to this the expression agrees, which is used by Christ, Joh. 12. 32. [...], if I be lifted up, which the text saith was a testification of the kind of his death that is, of his crucifixion: and indeed the Syriack word for the Crosse, being [...] from [...] to erect or lift up (noting the tignum or palus which was in sublime erectus) to be crucified, in the Syriack expression will be to be exalted or lifted up.

e Note: [...] V. 55. Spirit] The word [...] Spirit is very di­versely taken in the New Testament, 1. sometimes (with the addition of [...] God or Christ, or [...] holy, and sometimes without it) for the eternal Spirit of God, the holy Ghost, the third person in the sacred Trinity, Mat. 28. 19 into which we are baptized. And from thence 2dly. for the graces and gifts of that Spirit, whe­ther those that are of use to all sor [...]s of men, as the Spi­rit of supplication, Zach. 12. 10. that is, zealous ardent prayer, and accordingly we read of praying [...], Ephes. [...] 6. 18. in, or with, the Spirit, and Iude 20. with the addition of [...] in, or with, the holy Spirit, pray­ing as those do that are by the Spirit of God enabled or raised to perform this duty with some ardency. So Eph. 5. 19. being filled with the Spirit (in opposition to be­ing drunk with wine) is expressed by speaking in Psalms and hymnes, and spiritual songs, in, or with, the heart, zealously and cordially, Or whether those which be­long not to all, but onely to those which are thus to be qualified for any office, whether Regal, or Prophetick, or Evangelical. So the Spirit of prophecy Act. 2. 18. and the double portion of Elias's Spirit, that is, the right (as of primogeniture) of succeeding him in his prophe­tick office. [...] So 1 Cor. 14. 12. [...] zealous of Spirits, that is, of those gifts of tongues &c. that were given the Apostles for the planting of the Gospel. So v. 2. he that speaks with tongues, [...] [...], speaks in an hidden, unintelligible manner by that gift of tongues (see v. 19. and 23.) for no man heares, that is, understands him, and in the same sense v. 14. my Spi­rit, that is, my gift of tongues prayeth, I make use of that gift, which no body but my self understands, &c. 3ly. 'Tis taken for an Angel, whether good or bad; good, Revel. 1. 4. bad, Mar. 1. 23. 5. 2. and unclean, that is, diabolical, or evil spirit, as appeareth v. 9. From the ambiguity of which it is that [...] 1 Cor. [...] 12. 1. is taken in the latitude both for those that are acted with an evil, and which are inspired with a good Spirit, the Spirit of God, which is looked on as a fountain of all supernatural revelations, 1 Cor. 2. 12. and opposed there to the spirit of the world, that which the world knows or can reveal to us, (see Note on Rom. 9. a.) To this, I suppose, must be reduced another notion not farre distant, wherein the word Spirits signifies teachers, pretenders to inspiration from God, whether truely or falsly, so 1 Ioh. 4. 1. Believe not every spirit, but trie the spirits, whether they be of God, Give not heed to every teacher, but examine all such pretenders, whether they be truely of God, or no; for, as it followes, many false prophets have gone out into the world, where those false prophets are one sect of those spirits which must be examined. So v. 2. by this ye know the spirit of God, that is, a truely inspired teacher sent by God, Every spirit which confesses Jesus Christ which is come in the flesh, is from God, And v. 3. Every spirit which confes­seth not, &c. (the spirit again is the teacher, for to him onely it belongeth to confesse or not confesse.) And this is that of Antichrist (the Antichristian tea­chers) which cometh and now is in the world, which can­not be affirmed again but of a person; Which is yet more manifest v. 5. They are from the world ( [...] in the Masculine) therefore they speak from the world, and the world heareth them, You are from God, he that know­eth God heareth you; Where the spirits before, are now described as teachers, worldly or divine, and again ex­pressed in the end of ver. 6. by the Spirit of truth, and the spirit of errour, either orthodox, or erroneous, se­ducing teachers, the latter of which are distinctly cal­led [...] deceivers or impostors, 2 Ioh. 7. and those with the same character affix'd to them that belonged to the spirits which were not of God, 1 Ioh. 4. 3. From whence it will be most reasonable to interpret the [...] seducing spirits 1 Tim. [...] 4. 1. of persons al­so, though the doctrines of devils that are joyned with them, would incline to interpret them of doctrines taught by such. 4ly. 'Tis taken sometimes for an appa­rition, the shape or seeming of a body, without any real corporeity in it. So Luk. 24. 37, 39. [...], they thought they saw a spirit, for which Mat. 14. 26. and Mar. 6. 49. [...] a phantasme is used. [...] 5ly. It is taken for the spirit of man, the su­preme diviner faculty, opposed to the body of flesh, Gal. 5. 17. 1 Thess. 5, 23. and set higher then [...], the soul, common to man with other sensitive creatures. So 1 Cor. 2. 11. the spirit of a man that is in him, to which it belongeth to search to the secrets and bottome of him. So 1 Pet. 3 19. [...] are the spirits and souls of men, [...] (of the meaning of which place see Note on 1 Pet. 3. f.) So Ioh. 6. 63. the spirit that enliveneth is the soul that animates the body (as Jam. [...] 2. 26.) And from thence in the end of that verse (where he saith that the words which he spake unto them were spi­rit and life) the meaning must be, that Christ spake not of a carnal, grosse, but an immaterial, spiritual eat­ing, that is, receiving and laying up his doctrine in their hearts and souls, and amending their lives by it, (which is also the true, durable, profitable eating, farre beyond the corporeal, external, as Christ and his doctrine are the true Manna v. 55.) so Ioh. 4. 23. the true worship­pers shall worship the Father in spirit, [...] that is, the service and worship of God now under the Gospel, shall not consist in the external legal performances, but extend to the heart and soul, those duties of real purity and piety, which were typified by those legal shadows; So when the Spirit signifies the Gospel▪ as that is opposed to the Law under the title of the flesh, Gal. 3. 3. and in many other places, this is taken by Analogie from that accep­tion of the spirit for the soul, as that is the principle of life, and that an inward principle. These are the more obvious acceptions of the word, which belong to most of the places where the word is used, and in most of them the Context will readily determine to which. In some few other places it is used in a different sense, and notes 6tly. a way of dispensation or oeconomy, a dispo­sition or course of things, as when the Law is called the [Page 223] spirit of bondage, [...] Rom. 8. 15. that is, the way of dealing with men as with servants (as it was with the Jews) and on the other side the spirit of Adoption, the more inge­nuous way of dealing, as with sons, now under the Go­spel. And so here, when they would, as Elias had done, have called for fire on the Samaritans, [...] Christ tells them they know not of what spirit they are, that is, they con­sidered not under what dispensation they were, Christ came to save, &c. the course or way of proceedings which the Gospel brought in, or was meant to teach men, was very distant from that which had been obser­vable in Elias under the Old Testament, and conse­quently they must not do as Elias had done. Christ came to infuse and teach by his example and sermons an higher charity (even to enemies and rejecters of Christ himself) then was thought necessary before. They that rejected, and scoffed at a Prophet then, the Prophet had commission to destroy them, and accordingly without farther admonitions calls for fire from heaven to devoure them presently: But they that refuse and crucifie Christ, are by him prayed for, and are by his command yet farther to be preached to, and, if possible, brought to repentance; and according to this example, so are all Christians to conform themselves, and if they do, then are they said to be of Christs, and not of Elias's kind of spirit, of the Evangelical dispensation or oeconomy. So 1 Pet. 4. 14. If ye be reproached for the name of Christ, &c. the Spirit of God, that is, the same way of oeconomy which was used toward Christ incarnate, re­steth on you, is used among you; 7thly, It signifies af­fection, temper, disposition of any (which is a sense light­ly varied from the former) so Luk. 1. 17. the spirit of Elias is that temper, affection, zeal that was observable in Elias. [...] So 1 Joh. 3. 24. By this we know that God abideth in us▪ by the spirit that he hath given us, that is, by our having the same temper, the same affection, which is so observable in God, that is, that of charity to our brethren, v. 23. That this is the meaning ap­pears by comparing it with ch. 4. 12, 13. If we love one another, God abideth in us, &c. by this we know that we abide in him, and he in us, because he hath given us of his spirit. So Rom. 8. 9. Ye are not in the flesh, but in the spirit, that is, (in the former notion of the spirit for that inward purity and obedience required under the Gospel) ye must live pure, spiritual lives (without which there is no pleasing God v. 8.) if so be the spirit of God dwelleth in you, that is, if the sacred Evangelical temper of which we have the precepts and pattern in Christ, continue among you, But if any man have not the Spi­rit of Christ, that is, if that temper so observable in Christ be not at all discernible in you, ye are none of his, ye cannot pretend to be Christians, or expect to enjoy the priviledges of such, and v. 11. If the spirit of him that raised up Jesus dwell in you, that is, if that divine Godlike temper be constantly in you, he that raised up Jesus from the dead, that is, God, will also quicken your mortal bodies, give even these mortal bodies of yours a joyful resurrection, by his spirit dwelling in you, that is, by the power of that same Spirit that raised Christ, if ye be now animated and quickened by that, if that di­vine temper of his continue in you. [...] So v. 14. being led by the Spirit is living according to the pattern set before us by Christ. And so the spirit of fear, and of power, and love, &c. 2 Tim. 1. 7. are those affections of fear on one side cowardise and timidity, and of courage and constancy and adherence to Christ (such as was exem­plified to us in Christ, in declaring and asserting his Fa­thers will) on the otherside. In the Old Testament 'tis farther used, sometimes for skill and abilities, Exod. 28. 3. the Spirit of wisdome to make Aaron garments, and Exod. 31. 2. Bezaleel is filled with the Spirit of God in wisdome, and in understanding, and in knowledge, and in all manner of workmanship. Sometimes for zeal, as 1 Sam. 11. 6. where the Spirit of God came upon Saul, and his anger was kindled greatly. Sometimes for a Commission to an office, or employment, as Iudg. 3. 10. the Spirit of God came upon Othniel, that is, he received mission from God, and he judged Israel. So upon Gedeon, ch. 6. 34. and on Ieptha, ch. 11. 29 and on Samson, ch. 13. 25. but this still joyned with extraordinary abili­ties for the discharge of the office, and with particular incitations to some extraordinary things, which might testifie to men this their Commission from God, or to themselves, that they are thus designed and qualified for it. As appears by Sampson c. 14. 6. where the Spi­rit of the Lord coming mightily upon him, denotes the strength which God gave him to kill the Lion, and that an essay of what he should be able to do to the Phili­stines v. 19. Thus Num. 11. 17. when God takes of the spirit which is upon Moses, and puts it upon the Seventy, 'tis apparent that the Spirit there signifies the Commis­sion or authority that Moses had to govern the people, together with abilities to discharge it (see Deut. 34. 9.) which is there communicated by God to the Seventy, as it follows, and they shall bear the burthen of the people with thee, that is, take part of the burthen of ruling them. So v. 25. The Lord took of the Spirit that was upon him, and gave it unto the Seventy, and when the Spirit rested upon them they prophecyed, &c. that is, some gifts extraordinary attended this commission, partly to signifie that they were thus set apart and endowed with authority by God, and partly to fit them for the dis­charge of their office conferred on them. So v. 26. the Spirits resting on Eldad and Medad was Gods con­ferring this authority on them, to which were joyned al­so those gifts of the Spirit, and they prophecied also, and so ver. 29. Would God all the Lords people were pro­phets, and that the Lord would put his Spirit upon them, that is, communicate that power to them which he had given to Moses, and qualifie them with extraordinary gifts accordingly. So at the making of Saul King, the Spirit of the Lord shall come upon thee, 1 Sam. 10. 6. some extraordinary change wrought on him, by which his commission was evidenced to himself and others, and so ver. 10. And proportionably in the New Testa­ment, Christs Prophetick commission was thus con­ferr'd on him, The Spirit of God descending like a dove, and lighting, or resting, on him, and (above what had before been done to any) a voice from heaven proclai­ming this Commission to be given to him from his Fa­ther, and this from Isa. 61. 1. is called the Spirit of the Lord being upon him, and that explained by his being anointed to preach, Luk. 4. 18. and by the Spirit of wisedom, &c. Isa. 11. 2, 3. which signifies a commission and all other extraordinary gifts and powers conferred upon him, and is called his being anointed with the ho­ly Ghost and with power. And so of his Apostles Act. 2 4 their being fill'd with the holy Ghost, is their being endow'd with commission from heaven for that sacred function, and accordingly they spake with tongues (as the Seventy and Saul, after the Spirits coming on them, prophecied) as the Spirit gave them utterance, and this as the completion of that promise of Christ that they should be endued with power from on high, Luk. 24. 49. or receive [...] the power of the holy Ghost coming upon them. And so ever after, the ordai­ning of a Bishop in the Church was expressed by his re­ceiving the holy Ghost. Other uses there are of the word Spirit, which will be discernible by the Context, and be reducible to one or more of these, but are too long to be more particularly set down here.

CHAP. X.

1. AFter these things the Lord [appointed otherthe anci­ent Greek and Latin MS. read [...]. LXXII. se­venty two, and so v. 17 seventy also, and sent them two and two before his face, into every city and place, whither he himselfe would come.]

Paraphrase 1. beside the twelve Apo­stles, chose seventy others to be to him as disciples were wont to be to Prophets, that is, to go on his errands, as he should appoint them, which they did by turns, two at once, as har­bingers proclaiming his approach in every city, whither he meant to come.

2. Therefore said be unto them, [The harvest truly is great, but the labourers are few, pray ye therefore the Lord of the harvest, that he would send forth la­bourers into his harvest.]

Paraphrase 2. The province is large, and there be many that are ready to receive the Gospel, when it shall be preached to them, It is needfull therefore to pray to God to incline mens hearts to undertake this office of going and revealing it to them, for as yet there are very few for so great a task.

3. Go your wayes, [behold, I send you forth as lambes among wolves.]

Paraphrase 3. But when ye go, ye must expect to meet with dangers, and ill receptions.

4. Carry neither purse, nor scrip, nor shooes, and salute no man by the way.]

Paraphrase 4. Yet let not that deterre you, or put you upon making provisions before-hand for your journey, And as you go, spend no time in civilities with any, Intend and mind that one business you go about.

5. And into whatsoever house ye enter, first say, Peace be to this house.

6. And if [the sonne of peace be there] your peace shall rest upon it; if not, it shall turn to you again.

Paraphrase 6. any to whom peace pro­perly belongs, any pious per­son, called by an Hebraism the sonne of peace, (as the wicked Apostate traytor is the sonne of perdition, Joh. 17. 12.) any pliable person, capable of the blessing of the Gospel dwell there,

7. And in the same house remain eating and drinking such things as they give, for the labourer is worthy of his hire. [Go not from house to house.]

Paraphrase 7. Remove not out of one house to goe to another in the same city.

8. And into whatsoever city ye enter, and they receive you, [eat such things as are set before you.]

Paraphrase 8. receive without any scruple the entertainment which they offer you.

9. And heal the sick that are therein, and say unto them, [The kingdome of God is come nighupon [...] unto you.]

Paraphrase 9. See Mat. 3. note c.

10. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

11. Even the very dust of your city which cleaveth on us we do wipe off [against you:further­more [...] notwithstanding be ye sure of this, that the kingdome of God is come nighupon [...] unto you.]

Paraphrase 11. as a testimony of your obstinacy, and usage of us, (Mat. 10. 14. and Luke 9. 5.) and as a token to assure you that your destruction is very neer falling on you.

12. But I say unto you, that it shall be more tolerable [in that day] for Sodome then for that city.

Paraphrase 12. when that judgment comes. v. 14.

13. Woe unto thee, Chorazin, woe unto thee, Bethsaida; for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sack-cloth and ashes.]

Paraphrase 13. Woe unto you, ye ci­ties of Jewry, among whom so many miracles have been shewn to work faith in you, and so to bring you to repentance, and all in vain: Had the like been done in heathen cities neer you, they in all likelihood would have been wrought on by them.

14. But it shall be more tolerable for Tyre and Sidon at the judgment then for you.]

Paraphrase 14. And accordingly their portion in the vengeance ap­proaching shall be more supportable then yours.

15. And thou Capernaum which art exalted to heaven, shalt be thrust down toHades, [...] [hell.]

Paraphrase 15. destruction and desola­tion. See Mat. 11. 23.

16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.]

Paraphrase 16. The not hearkning to your preaching, the despising of these warnings of yours is the despising of me that have sent you, and so of God that sent me, and hath destin'd this only means to avert his judgements from the world, and shall accordingly bring all vengeance upon the Jewes on their refusall.

17. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.]

Paraphrase 17. And when the seventy returned, they came to Christ and told him with great joy, that although it was not part of their commission, v. 9. yet they having used his name (as afterward, Acts 19. 13.) against devils, it thrived with them, the devils were subject to do what they bid them.

18. And he said unto them, I beheld Satan as lightning fall from heaved.]

Paraphrase 18. And he said to them; Wonder not at that, for it is determined that within a while the Prince of devils shall be dethroned, and fall from his great unli­mited power in the world, as lightning when it flasheth and vanisheth doth, that is, come to nothing, never recollect again.

19. Behold I give unto you power to tread on Serpents and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.]

Paraphrase 19. I bestow upon you a power to cast out devils, and to be above any harm that any the most noxious creature, which the devill may use as his instrument, can do unto you.

20. Notwithstanding in this rejoyce not, that the spirits are subject unto you, but rather rejoyce, because [your names are written in heaven.]

Paraphrase 20. you are children and heirs of God, set in that right way, in which as many of you as shall continue shall inherit eternall life. See note on Phil. 4. a. and Rev. 3. b.

21. In that hour Jesus rejoyced in spirit and said, I thank thee O Father,Mat. II, 25. Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, [even so Father, for so it seemed good in thy sight.]

Paraphrase 21. this is an act of thine infinite wisdom, and mercy, and condescension to the weak­nesse of men, mixt with all justice toward the proud contemners.

[Page] [Page] [Page 225] 22. All things are delivered to me of my Father,] and no man knoweth who the Son is, but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him.

Paraphrase 22. I come not in mine own, but my Fathers name, all my power is delivered to me by him, and so my doctrine also,

23. And he turned him unto his disciples and said privately, [Blessed are the eyes which see the things that ye see.]

Paraphrase 23. It is an incomparable fe­ [...]ty you are now partakers of. Mat. 13. 17.

24. For I tell you that many Prophets and Kings have desired to see those things which yee see, and have not seen them, and to hear those things which ye hear, and have not heard them.

25. And behold, [a certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternall life?

26. And he said unto him, what is written in the Law? How readest thou?]

Paraphrase 25, 26. a student of the Law, came to try what his judgement was about the Law, or rule of life, and asked him what was necessary to be observed to the attaining that eternall life which Christ promised: And he answered him, The very same which in the Law of Moses is set down as the main substantiall part of the Law, which he therefore bid him recite unto him.

27. And he answering said,] Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind, and thy neighbour as thy selfe.

Paraphrase 27. And he recited out of Deut. 6. 5. the known summary of the Law,

28. And he said unto him, Thou hast answered well, [this do and thou shalt live.]

Paraphrase 28. the due performance of this is all that I now re­quire of thee to salvation.

29. But he willing to justify himself said unto Jesus, And who is my neigh­bour?]

Paraphrase 29. But he willing to set out his own perfections, and being confident of his having performed the first part, the duties toward God, by the exact observance of the ceremonies of the Law, made no question concerning that, but for the second, the love of the neighbour, he proposed that other question, Who are contained under that title of neighbour?

30. And Jesus answering said,] A certain man went down from Jerusalem to Jericho, and fell among theeves, which stripped him of his raiment and wound­ed him, and departed, leaving him halfe dead.

Paraphrase 30. This question Jesus thought best to answer by a parable, saying,

31. And note a Or, upon occasion. by chance there came down a certain Priest that way, and when he saw him he passed by on the other side.]

Paraphrase 31. And a certain Priest without any knowledge of what had happened, at the same time went that way, and saw him, and would take no pity on him.

32. And likewise a Levite, [when he was at the place, came and looked on him, and passed by on the other side.]

Paraphrase 32. coming thither in his passage, staid so long as to see what condition he was in, and having done left him without any compassion.

33. But a certain Samaritane, as he journied, came where he was, and when] he saw him, he had compassion on him,

Paraphrase 33. But though the Priest and the Levite, which were his countrey-men, or fellow-Jewes, were not so compassionate, yet a Samaritan, which was not so, being of an Assyrian extraction, (see Joh. 4. 20.) and one whose religion separated him from the Jewes (Joh. 4. 9. and Lu. 9. 53.) was not so hardhearted, but assoon as.

34. And went to him, and [bound up his wounds, powring in oyle and wine,] and set him on his own beast, and brought him to an Inne, and took care of him.

Paraphrase 34. washed his wounds, applied healing things to them, and then bound them up cleanly, as surgeons are wont,

35. And on the morrow when he departed,See note on Mat. 9. i. he [took out] two pence, and gave them to the host, and said unto him, Take care of him, and whatsoever thou spend­est more, when I come again, I will repay thee.

36. Which now of these three thinkest thou was neighbour unto him that fell among theeves?

37. And he said, He that shewed mercy on him. Then said Jesus unto him, [Goe and doe thou likewise.]

Paraphrase 37. Take that for an an­swer to thy question, Who is thy neighbour, v. 29. For every person that is in want of thy relief, although he be to thee as a Jew to a Samaritan, upon terms of absolute separation and hostility toward thee, must be looked on by thee as the object of thy compassion and mercy, and of any charity of thine of which he is capable, Mat. 5. 43, 44.

38. Now it came to passe as they went, that he entred into a certain village, and a certain woman named Martha received him into her house.

39. And she had a sister called Mary, which also [sate at Jesus feet, and heard his word.]

Paraphrase 39. behaved her self as a disciple, never parted from him but attended diligently to all that was delivered by him.

40. But Martha was [cumbred about much serving and came unto him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she note b help me.]

Paraphrase 40. wholly taken up about making provision for (and distributing to) the guests, (see note on c. 8. a.) and she came to Christ, and desired him to bid her sister Mary to joyne with her to make provision for the company, which was too much for her to doe alone.

41. And Jesus answered and said unto her, Martha, Martha, thou art carefull and troubled about many things,]

Paraphrase 41. thou takest a great deal of unnecessary, though not cul­pable pains (as in all worldly businesse there is a great deal more solicitude then is necessary,)

42. But one thing is needfull, and Mary hath chosen [...] the good [...]portion [...], that good part, which shall not be taken from her.]

Paraphrase 42. But the one onely thing which is absolutely necessary, the hearing my word in order to the keeping it, the receving advantage by my coming to thy house, is much a more acceptable thing to me, then the entertaining me with so much diligence, and the advantage of this will continue to Mary to all eternity,

Annotations on Chap. X.

a Note: [...] V. 31. By chance] The word [...] signifies li­terally concurrence, when two things fall out together. [...], (it should be [...]) [...] saith He­sychius, and [...] (not with any re­spect to [...] fortunae, but from [...] sum, the word signifying being and no more.) So places that lie toge­ther are called [...], Num. 21. 25. and 35. 3. and Deut. 2. 37. according to the notion of the Simple [...], saith Hesychius, and [...], and [...]. And then the rendring will be most exactly thus, And the same time it fell out that a certain priest came down that way; according to * Calcidius's definition of fortune, that it is concursus simul cadentium causarum duum, originem ex proposito trahentium, ex quo concursu provenit aliquid praeter spē cum admiratione, a concurrence of two causes falling together, having their beginning from counsel, from which concurrence something proceeds besides hope with admiration. But in Hippocrates it is used fre­quently to signifie any occasion of doing any thing, l. de Med. vet. [...], for pleasure, or for any other occasion, or concurrent thing, that being at the same time is the occasion of any thing. And then it may be rendred upon occasion, that is, having some business that occasion'd his going by at that time.

b Note: [...] V. 40. Helpe] The word [...], especially with a Genitive of the person joyn'd with it, signifies to succour, or relieve, any in distresse, so Lu. 1. 54. [...], he hath relieved Israel, a work of [...] mercy, as it follows, and a filling them with good things, when they were hungry v. 43. So [...], Act. 20. 35. to relieve the poor, and, as it there follows, to give to them. So [...] 1 Cor. 12. 28. the office of relieving the poor; see Note e. on that chap. From hence 'tis discernible, what is the full importance of [...] here; [...] Christ was received and entertained in the house of Martha and Mary, Martha made provision for him, and all that were with him, this is called [...], a great deal of work in providing for them all, at the beginning of the verse; hereupon she complains to Christ that Mary by heark­ning to him left her [...], to minister to them, or provide for them alone, without any body else, and thereupon desires him to bid her bear her company, in making provision for them, the [...], as [...], noting the making this provision, and the [...] added to it, the joyning with her, or bearing her company, contrary to the [...], her doing it alone, precedent. Thus Rom. 8. 26. [...], is to joyne in relieving our necessities. We have no meanes but prayer to God to relieve our selves in any distresse. But then again, we know not what is absolutely best for us, nor consequently to pray a [...]we ought; therefore when we want and pray for ought, the Spirit of Christ joyneth with us in relieving us, that is, in in­terceding for us, that what is absolutely best may be granted us, joines with us in prayer, and so in relieving us by praying silently for us, and asking those things, which Christ knowes us to stand most in need of, when we doe not.

CHAP. XI.

1. AND it came to passe that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.]

Paraphrase 1. And upon occasion of his frequent retiring to prayer, at a time when he was upon that performance, his disciples took into consideration, how needfull it was for them to be directed in a right performance of that duty, and thereupon, at his coming out to them, one of them besought him to give them a form of prayer, which they might constantly use, as John Baptist had given to his disciples.

2. And he said unto them, When ye pray, say,] Our Father which art in hea­ven, Hallowed be thy name, Thy kingdome come, Thy will be done, as in heaven, so in earth,

Paraphrase 2. And upon that demand of his (being another time, and upon another occasion from that in the Sermon on the Mount, Mat. 6. 9.) Christ said to his disciples, Whensoever ye pray solemnly, omit not to use this form of words,

3. Give us day by day our daily bread.See Mat. 6. 11.

4. And forgive us our sins, for we also forgive every one that [is note a indebted to us,] And lead us not into temptation, but deliver us from evil.

Paraphrase 4. hath done us any inju­ry.

5. And he said unto them, Which of you shall have a friend, and shall goe unto him at midnight, and say unto him, Friend, lend me three loaves,

6. For a friend of mine [in his journey is come to me, and I have nothing to set before him.]

Paraphrase 6. travailing by this way, is come to my house, and I have nothing to entertain him.

7. And he from within shall answer and say, Trouble me not, note b the doore is now shut, and [my children are with me] in bed, I cannot rise and give thee.

Paraphrase 7. both I and my children which might deliver it to thee are

8. I say unto you [though he will not rise and give him because he is his friend, yet because of hisshameles­nesse [...] importunity he will] rise, and give him as many as he needs.

Paraphrase 8. if respect of friendship will not work upon him, yet his coming without bashfulnesse at such a time of night, which is an argument of his reall want, and of his confidence in him to whom he comes, will certainly make him.

9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.]

Paraphrase 9. And the same effect, let me tell you, will your constan­cy and earnestnesse in prayer to God have upon him.

10. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.]

Paraphrase 10. For no child or friend of God's ever misseth to receive from him what he thus asketh.

11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

12. Or if he shall ask an egge, will he offer him a scorpion?

13. If ye then being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the holy Spirit to them that ask him?]

Paraphrase 11, 12, 13. There is no feare that God should deny such petitions, or give his chil­dren any hurtfull thing, when they ask that which is good for them, And though many things which men aske be not such, yet his Spirit, and the assistances of that, are so certainly so, that they will never be denied to them that aske them of the Father.

14. And he was casting out a devil [and it was dumb, and it came to passe that when the devil was gone out, the dumb spake] and the people wondred.

Paraphrase 14. And the disease which that devil inflicted on the man deprived him of speech, and he cast out the devil, and restored the man to his speech again,

[Page 227] 15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.]

Paraphrase 15. But some perswaded themselves v. 17. that all his power was from Beelzebub, Mat. 9. 34. and 12. 24. and that he having power of all inferior devils, enabled him to cast them out.

16. And others tempting him, sought of him a signe from heaven.]

Paraphrase 16. Others, to make triall of his power, desired him to shew them some miracles or tokens of Gods sending him, some voice from heaven, or the like.

17. But he knowing their thoughts, said unto them,] Every kingdome divided against it self is brought to desolation, and an house divided against an house falleth.

Paraphrase 17. To the former of them, those that thought he used the devils power to cast out devils, he used these arguments of conviction (and to the latter his answer is set down Mat. 12. 39. and here ver. 29. &c.)

18. If Satan also be divided against himself, how shall his kingdome stand?] be­cause ye say that I cast out devils through Beelzebub.

Paraphrase 18. If there be a division among the evil spirits, and one devil set himself against another, their kingdome cannot long endure, For though its possible for the advancing of the devils kingdome, one instrument of his may undoe that which another hath done, which is not a division, but a politick union and conjunction in the same project, yet for one to oppose, and violently to eject the other (see Mar. 1. 25.) and to doe his utmost to cast him and his kingdome out of the world, this is a division, which cannot be imagined among those that are of a conspiracy, but only betwixt enemies bent to ruine one another. Mat. 12. 27. g.

19. And if I by Beelzebub cast out devils, by whom doe your sons cast them out? therefore [shall they be your judges.]

Paraphrase 19. that which is done by them before your eyes will be an argument of conviction against you.

20. But if I with the finger of God cast out devils, no doubt the kingdome of God is come upon you.]

Paraphrase 20. But if by the power (and spirit Mat. 12. 28) of God it be, that I cast out devils, then as the miracles of Moses, confest by the Magicians to be done by the finger of God, Exod. 8. 19. were a certain testimony that he was sent by God to redeem the people out of their bondage, So is this a certain argu­ment, that I am now sent by God, to redeem you, if you will believe on me.

21. When a strong man armed keepeth his palace, his goods are in peace]

Paraphrase 21. The devil will not be cast out of his possessions, unlesse some person arm'd by the power of God, superiour to what the devil is possest with, come and conquer him.

22. But when a stronger then he shall come upon him and overcome him, he taketh from himhis com­plete ar­mour, [...] all his armour wherein he trusted, and divideth his spoiles.]

Paraphrase 22. And therefore my cast­ing out devils is an argument that I come with that power, greater then any the devil hath, and conquer and disarme him, and give all that follow me the be­nefits of that victory to be distributed among them.

23. He that is not with me is against me; and he that gathereth not with me scattereth.]

Paraphrase 23. Tis proverbially said, He that is &c. and therefore he that doth not assist, but cast out Satan, must be resolved to be an enemy of his, and not to operate by power from him. See Mat. 12. 30. and Mar. 9. 40.

24. When the unclean spirit is gone out of a man, he walketh through drie pla­ces, seeking rest, and finding none, he saith, I will return unto my house whence I came out.]

Paraphrase 24. But to you that have received such miracles of mer­cy (particularly that of casting out devils) and made no use of them, I shall adde this parable, When &c. see Mat. 12. 43.

25. And when he cometh, he findeth it swept and garnished.

26. Then goeth he and taketh to him seven other spirits more wicked them him­self, and they enter in, and dwell there, and the last state of that man is worse then the first.

27. And it came to passe as he spake these things, a certain woman of the com­pany lift up her voice and said unto him,] Blessed is the womb that bare thee, and the paps which thou hast sucked.

Paraphrase 27. And about this time his mother and brethren came to speak with him, and one came and told him so, Mat. 12. 47. and upon mention of his mother, a woman there present said aloud,

28. But he said, Yea rather, blessed are they that hear the word of God, and keep it.]

Paraphrase 28. But he said, Whoso­ever shall hear and obey the the word of God, is to me as dear as mother or brethren, Mat. 12. 49, 50. and indeed that blessednesse of being an obedient faithfull servant of God, is farre greater then this other of having been the person of whose womb Christ is born, abstracted or separated from this other of having undertaken the obedience of God.

29. And when the people were gathered thick together, he began to say,] This is an evil generation: they seek a signe, and there shall no signe be given it, but the signe of Jonas the prophet.

Paraphrase 29. As for the second questi­on proposed v. 16. he now in the presence of a great mul­titude gave answer also to that, (see Mat. 12. 39.)

30. For as Jonas was a signe to the Ninevites, so shall also the son of man be to this generation.]

Paraphrase 30. For as Jonas preaching in the streets of Nineve, being accompanied with the miracle of having been three daies in the whales belly, and then being cast up on the shore alive, was an assurance to them, that without repentance they should speedily be destroyed, So shall the preaching of Christ to the men of this age, accompanied with his death and resurrection after three daies, be a certain forerunner of destruction to them that believe not.

31. The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the uttermost parts of the earth to heare the wisdome of Solomon, and behold, [more [...] a greater then Solo­mon is here.]

Paraphrase 31. here is more of wis­dome, heavenly divine do­ctrine, then ever was in all Solomons words, or writings. Mat. 12. 42.

32. The men of Nineve shall rise up in the judgment with this generation, and shall condemn it, for they repented at the preaching of Jonas, and behold, [more [...] a greater then Jonas is here.]

Paraphrase 32. here is more pow­erfull preaching, denuntiation of severer judgments, then those that Jonah denounced against Nineve.

[Page 228] 33. No man] when he hath lighted a candle putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

Paraphrase 33. To that purpose of v. 28. that they only are bles'd which not only heare but observe Gods commands, belongs that known speech of Christ, delivered at another time also, Mat. 5. 15. and Lu. 8. 16. No man &c.

34. The light of the body is the eye, therefore when thine eye is single, thy whole body also is full of light but when thine eye is evil, thy body also is full of darknesse.]

Paraphrase 34. And to the same pur­pose may be applied that o­ther, used also by Christ in the same sermon on the mount, (see note on Mat. 6. 22. l.) that the heart being once truly warmed with Christian virtues will fill the whole body with charitable and Christian actions.

35. Take heed therefore that the light which is in thee be not darknesse.]

Paraphrase 35. Take care therefore that the Christian precepts and graces afforded thee, be not accompanied with an unchristian life.

36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as whena candle by bright shining en­lightneth thee, [...] the bright shining of a candle doth give thee light.]

Paraphrase 36. If therfore the Christi­an doctrine have taken full possession of thee, and no fa­culty or affection be left out from being wrought upon by it, then sure the actions will be most illustriously so, and the whole life of such an one will be as a room with a blazing torch or cand [...] it, enlightned in every corner, without any intermissions or mixture of unchristian actions.

37. And as he spake, a certain Pharisee besought him to dine with him, and he went in, and sat down to meat.

38. And [when the Pharisee saw it, he marvailed that he had not first washed before dinner.]

Paraphrase 38. the Pharisee wondred to see him lie down to dinner without washing his hands first. See Mar. 7. 3. notes on a. and b.

39. And the Lord said unto him, [Now doe ye Pharisees make clean the out­side of the cup and platter, but your inward part is full ofviolence, and villany, [...]. See 1 Cor. 5. h. ravening and wick­ednesse.]

Paraphrase 39. Ye hypocriticall Pha­risees wash your selves, as if a man should wash his vessels, the outside of them only, leaving the insides of them full of all filthinesse; for thus doe ye wash your bodies, leaving your soules full of all uncleannesse.

40. Ye fooles, did not he that made that which is without, make that which is within also?]

Paraphrase 40. This is an extreme folly, for if your outward washings were in obedience to God, you would cleanse the insides, your hearts and soules also as well as your bodies.

41. But ratherWhat you have or are able, give almes or in almes. note c give almes of such things as you have, and behold, all things are note d clean unto you.]

Paraphrase 41. The best way of puri­fying your selves, estates, meats, and drinks, &c. from all pollution cleaving to them, is (in stead of that which you Pharisees attempt by washing your hands, your vessels &c.) by works of mercy and liberall almesgiving, as far as you are able, restoring to the injured, or if there be not place for that, giving to those that want.

42. But woe unto you Pharisees, for yepay tithes of, [...] tithe mint and [rue, and all manner of herbs, and passe over judgement and the love of God: these ought ye to have done, and not to leave the other undone.]

Paraphrase 42. anise, and cummin, Mat. 23. 23. and so also of rue and every the meanest herb that growes in your garden, and omit the principall duties both to God and man. These are the main things which God requires of you, though those other lower performances ought not to be omitted, of paying tithes exactly, according to the law and custome among you.

43. Woe unto you Pharisees, for ye love the uppermost seats in the [syna­gogues,] and greetings in the markets.

Paraphrase 43. Consistories, Mat. 23. 6.

44. Woe unto you Scribes and Pharisees, hypocrites, for ye are as graves [which appear not, and the men that walk over them, are not aware of them.]

Paraphrase 44. grown over with grasse, and they which see the speci­ous outsides of them, Mat. 23. 27. know not what is within, viz. bones of dead men and putrefaction, and so are pollured by them, (see note on Mat. 23. g.)

45. Then answered one of the [Lawyers, and said unto him, Master, thus saying thou reproachest us also.]

Paraphrase 45. Doctors of the Law, members of the Sanhedrin, or Consistories, and saith unto him, This speech of thine seems to reflect on us, and the gravity that belongs to our places and per­sons, and is a reproach to us.

46. And he said, [Woe unto you also, ye lawyers: for ye lade men with bur­thens grievous to be born, and ye your selves touch not the burthens with one of your fingers.]

Paraphrase 46. And ye certainly are not free, Ye are they which lav heavy tasks on others, and think not your selves obliged to performe or undergoe any part of them.

47. Woe unto you,that [...] for ye note e build the sepulchers of the prophets, and your fathers killed them.

48.Thus ye beare wit­nesse, and consent, or are well pleased with the deeds, [...] Truly ye bear witnesse that ye allow the deeds of your fathers,that [...] for they indeed killed them, and ye build their sepulchers.]

Paraphrase 47, 48. Woe be to you for that hypocrisie of yours, in appearing to bear such respect, as to rebuild the tombes of those prophets, whom your fa­thers killed; you your selves having as bloody thoughts against those that are now sent to you, and being ready to fill up their measure of blood-guiltinesse, Mat. 23. 32. By your adorning their sepulchers, ye bear witnesse that your fathers kill'd the pro­phets, and at the same time ye are well pleased with their works, that is, delighted in, and meditate the like; and though ye say Mat. 23. 30. that if you had lived in their dayes, ye would not have put the prophets to death, yet by your present actions of persecuting me, and thirsting after my blood, ye shew that such pretensions are but hypocrisie in you.

49. Therefore also said the wisdome of God, I will send them Prophets and messengers [...] Apostles, and some of them they shall slay and persecute,]

Paraphrase 49. And so clearly you are the people of whom God hath prophecyed, that they will kill and persecute those whom he sends to them, for this was begun by your fathers, and continued in you, and is like to be perfected by you.

50. That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation.]

Paraphrase 50. And this is likely to be the effect of it, the Jewes of this age shall undergoe the severest vengeance that all the murthering of Gods prophets can bring on a rebellious people.

51. From the blood of Abel unto the blood of Zacharias, which perished be­twixt the Altar and the Temple, Verily I say unto you, it shall be required of this generation.

Paraphrase 51. See Mat. 23. g.

52. Woe unto you lawyers, for ye [have taken away the key of knowledge: ye entred not in your selves, and them that were entring in ye hindred.]

Paraphrase 52. have robb'd the people of that understanding of Scripture, which might make them embrace the Gospel now preach'd to them: ye will not receive the faith your selves, and those which are inclinable to receive it, ye hinder as much as you can.

[Page 229] 53. And as he said these things unto them, the Scribes and Pharisees began to [be sharply angry with him. urge him vehemently, and topose him concerning many things. note f provoke him to speak of many things,

54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.]

Paraphrase 53, 54. to expresse great anger (see Mar. 6. a.) and in­dignation against him, and to propose many things to him by way of question, that they might get somewhat from him, which being testified against him, might be matter of accusation.

Annotations on Chap. XI.

a Note: [...] V. 4. Indebted] The word [...] to owe, is here to be taken in a notion peculiar to the Syriack language (wherein Christ certainly spake) which neither the Greek, nor Latine, nor Hebrew had made use of; For he that sinnes, or offends, either against God or man, is in Syriack said [...] a debter, and so [...] debitum, a debt, that is, peccatum, a sinne. So Exod. 32. This people [...] have sinned a sinne, the Tar­gum read [...] hath ought a debt. So Lev. 4. If a priest, &c. [...] shall sinne, the Targum reads, [...], shall owe. So Lu. 13. 4. of those on whom the tower fell, doe you think, saith Christ, that these were [...], debters, that is, offenders, beyond all? And proportionably to this, to pardon is by them express'd by [...], to remit, and here is rendred [...], to release or absolve.

b Note: [...] V. 7. The doore is shut] The Romans were wont to expresse the first part of the night, the close of the e­vening, by primâ face, candle-lighting. A later part other nations express'd by shutting up the dores, called in Greek [...], which time was wont by a kind of bell-man to be cryed about the streets. Thus Jos. 25. About the time of shutting the gate, where the Greek reads [...], when the gate was shut. Thus in this place, the doore is shut, is meant as an expression of the latenesse of the time of night, and is ex­press'd v. 5. by [...] at midnight.

c Note: [...] V. 41. Such things as you have] The phrase [...] signifies according to ability. So when Epictetus ap­points to abstain from oathes [...], as farre as we are able, and in Gemisthus Pletho [...]. p 57. [...], speaking of him, who of that which he hath, exercises liberality without any great expense. This is express'd in Tob. by [...], give alms of what thou hast, and so Lu. 8. 3. & 12. 33. and so saith Hesychius, [...], that which a man hath in his power; and Phavorinus to the same purpose, [...], and 'tis answerable to that of Deut. 16. 10. which we read, according as the Lord thy God hath blessed thee. But because the precept is here given to the hypocriticall Pharisees, who may have been guilty of great sinnes of injustice, and 'tis not impossible [...] may signifie that, v. 39. (though I con­ceive it may fitly be taken in another sense, noted 1 Cor. 5. Note h.) and because this sinne of oppression, and ra­pine, and cheating, and wronging others is so ordinary in the world that it may be reasonable for our Saviours speech to respect that among other sinnes, and so to propose here the way, on the sinners part, required for the cleansing of that. Therefore it is not amiss yet farther to observe, that the place here [...], and not [...], or [...], may in construction be so rendred, as that the two Ac­cusative cases shall be set by way of Apposition, and both follow the Verb [...], and then the meaning will be, give what you have, or as far as you are able, as far as all that you have will reach. This we know the in­jurious is bound to, in case of rapine, to restore all that he hath taken away, before he can hope for par­don; but in case he be not able to restore all, yet cer­tainly he must goe as far as he can, and that is the least that will be accepted, (nay Zacchaeus's example when he repented, may be fit in that case to be considered, who made a fourfold restitution to the injured person, and gave half of his goods to the poor, over and above) And he that either restores to the utmost, or doth it as far as is now in his power, he doth restore [...] in this sense. But because many cases there are, wherein there is not place for exact restitution to the person in­jured, he may be gone, and all that have right to what was his, and the like, and in that case giving to [...]he poor, in works of mercy or pity, is the only way [...] of restitution: and the like holds in other sinnes, wherein though no other man be wrong'd yet there is pollution contracted, and that must be cleansed by some effectuall works of repentance, and mercy to the poor is specified as an eminent work of this kind, Dan. 4. 27. therefore in all these, and the like respects, the precept is here given more generally, to make use of these works of almes, where the case requires, as restitution where the case requires that, and even then, after Zacchae­us's example, almes also; And so the full of the pre­cept is, [...], give what you have in almes, even all that you have, where all is ill got­ten, and the whole lump is by that means unclean; or as much as you have taken by rapine, and oppression, whatever that is (with advantage) if you have so much: If you have not, [...], what you have will by Gods mercy be accepted. And so in other sinnes, wherein others have not been injured, or wherein no restitution is required, still a very liberal almes-giving is required, not only so much, as were every mans duty, abstracted from these pollutions thus contracted (as almes-giving, we know is simply under precept, and some degree of it is our righteousnesse, in the sa­cred style, we are unjust if we performe it not) but in some proportion to a trespasse-offering, so much more, as a fruit of repentance, and a revenge on our selves, and an evidence of our true contrition for our sinnes. And this in respect of the quotum, set down indefinitely (not defining the just proportion, but leaving that to our choice) [...], what we have or are able to give, and not onely some small mite, unproportiona­ble, as it would perhaps be interpreted, if it were here [...] in Gemisthus's notion premised, or as that is no more than [...] in Tobit, out of what thou hast.

d Note: [...] Ib. Cleane] The Arabick word for almes Zachat, hath a double notion, say they, either of encreasing, or cleansing; the first, quia erogatio ejus conciliat benedi­ctionem opibus, because the giving almes obtaines a blessing on the wealth, and so encreaseth it; the second, quod opes ab inquinamento & animum ab avaritiae sor­dibus purgat, because it purgeth the riches from the pol­lution and filthinesse that adheres to them, and the mind from the sullages of covetousnesse, according to that of Mat. 6. If the eye be single, that is, where the virtue of liberality is in the heart, the whole body is full of light, that is, of all Christian virtues, contrary to the vices pointed at by the darknesse that followes. In reference to this notion of the word in the Syriack, and Arabick, this seems to be here spoken by our Saviour, Give almes, which comes from a word that signifies to cleanse, and all shall be clean to you, your wealth shall be purg'd and blessed, and your mind cleansed also.

e Note: [...] V. 47. Build the Sepulchers] The meaning of this pas­sage being thus rendred, Woe unto you that ye build the sepulchers of the Prophets, and your fathers kill'd them, will soon appear, if it be observed 1. that the woes here so oft denounced in this and other places against the Pharisees, were for severall acts of Hypocrisie in them. [Page 230] Now Hypocrisie or personation, being the outward appearance, the disguise, or specious attire, of an action, that is here set down by it self, the vice that was dis­guised, and endevoured to be conceal'd under it, being not here named, but by their present actions (persecu­ting Christ) visible and notorious, and withall inti­mated by S. Matthew, chap. 23. 32. as if he had said, Your building, and adorning the sepulchers of the old Prophets which your fathers kill'd, is in you a solemn personation or hypocrisie, acting the parts of very pi­ous men, that bear much reverence to them, (and such is your speech, Mat. 23. 30. that if ye had lived in your fathers dayes, ye would not have had any hand in the killing the prophets.) Secondly, by observing the [...] and, [...] between the [...] ye bear witnesse and the [...] ye have a complacency with the deeds of your fathers; for that And conjoines two different things affirm'd of them by our Saviour, which are or­dinarily confounded, First, ye bear witnesse to the works of your fathers, ye testifie to all men that your fathers kill'd the prophets that were sent to them, and Second­ly, ye like well, approve of their deeds, (not that by their building their tombs they express'd that approba­tion, but that otherwise that was evidently seen) and though to disguise this, ye adorne their sepulchers, yet ye doe really the same things that ye professe to con­demn, and so are Hypocrites in so doing: which is more distinctly set down by Matthew, when he adds in a pro­phetick style [...] fill ye up the measure of your fathers, noting their fathers sins, that they disclaim, to be of the same kind, but of an inferior degree to those which they are now ready to practise, and so to bring upon them those woes, that utter excision, which had not befall'n their fathers. Thirdly, by taking in into this period, that which both here, and in S. Matthew, is at the close of it, I will send them Prophets and Apo­stles, and some of them they will slay and persecute, to evidence them the generation of those Vipers, whose practises they profess'd to dislike, but doe really imi­tate, which is the thing, wherein their Hypocrisie con­sisted, and upon which the judgment of hell came upon them.

f Note: [...] V. 53. Provoke] [...] in ordinary Greek is to recite without book, as a scholer doth a lesson, [...], saith Suidas, and Phavorinus. And ac­cordingly the place in Hesychius must be corrected, in stead of [...]. But here by an He­braisme of using the Active voice in the sense of the He­brew see note on Mat. 14, c. Hiphil, it signifies to make recite, and belongs to the Master or him that hears the other say his lesson. So saith Suidas, the word is used [...], when a master bids a boy say, or recite, and Hesychius [...] to require one to say by heart, as Julius Pollux of the Passive [...], to be asked, or required, an account of what he hath learnt. Agree­ably to this did they here aske Christ questions, and poze him, to hear what he could or would say, as an angry schoolmaster, that seeks occasion of severity a­gainst a scholer. Theophylact expounds it by [...], and [...], and [...], asking of­ten one question after another, ensnaring.

CHAP. XII.

1. IN the mean time, when there were gathered together an innumerable multi­tude of people, insomuch that they trod one upon another, he began to say unto his disciples [first of all, Beware ye of the leaven of the Pharisees, which is hypocrisie.]

Paraphrase 1. Of all other dangers take special heed of the Phari­sees, see Mat. 10. 17. (and Sad­ducees Mat. 16. 6.) whose doctrine, express'd by leaven Mat. 16. 12. is full of hypocrisie, puffes them up into a great opinion of their owne sanctity, and hath an influence, like leaven, to the sowring of all their actions, and accordingly these men, though they make a great shew of piety, and may be apt to deceive you, and make you expect good from them, yet will they of all others be readiest to betray you, Mat. 10. 17. &c.

2. For there is nothing covered, that shall not be revealed, neither hid, that shall not be known.

3. Therefore whatsoever ye have spoken in darknesse, shall be heard in the light: and that which ye have spoken in the eare in closets, shall be proclaimed upon the house tops.]

Paraphrase 2, 3. This I say not, that you should so beware as to be afraid of them, or conceale a­ny part of your message, I on­ly foretell you your danger, that you may prudently com­bate with it, proclaim publickly to your faces whatsoever you have been taught by me, and not only secretly and whisperingly, but publickly and confidently beat down this hypocrisie, and false doctrines of theirs (that that is the meaning of v. 2. 3, appears by comparing them with Mat. 10. 27. and Mar. 4. 22.)

4. And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can doe.

5. But I will forewarne you whom you shall feare, Feare him which after he hath killed, hath power to cast into hell, yea, I say unto you, Feare him.]

Paraphrase 4, 5. And let me tell you, as one friend would doe ano­ther, that which is most for his interest, that these Pharisees at the utmost can but kill the body, and when that is done, there is an end of their malice, and therefore 'tis much wiser to feare displeasing of God (as you will doe, if for feare of men ye omit to discharge your duty) who as he will cast both body and soule into hell, upon disobedi­ence and disloyalty to his commands, so can, if he please, and will, if he see it best for you, preserve you in the midst of the great­est dangers.

6. Are not five sparrowes sold for two farthings, and not one of them is forgot­ten before God?]

Paraphrase 6. This is a work of that providence of his, that atten­deth and watcheth over the smallest things in the world, the vilest sparrow or bird of the ayre, in every motion of it, is within the reach of Gods care.

7. But even the very haires of your head are all numbred, feare not therefore, ye are of more value then many sparrowes.]

Paraphrase 7. And agreeably to that particular providence of his, which extendeth to every event, you may resolve of your selves, that God hath a most particular providence over all that belongs to his servants. This will fortifie you against all feare, whatsoever your dangers are, For sure there is more value set on you, and care taken for your preservation, then there is over all the sparrowes that are in the world.

8. But I say unto you, Whosoever shall confesse me before men, him also shall the son of man confesse before the Angels of God.]

Paraphrase 8. And this encouragement you have, that your fearlesse confession of Christ and his truth shall be rewarded with his owning you in the day of judgement (which sure is more to your advantage then any thing you can acquire by compliance with the world.)

9. But he that denieth me before men, shall be denied before the Angels of God.]

Paraphrase 9. Whereas the contrary feare, or cowardise, or falling off from your duty, shall cause Christ to disclaim you, when you have most need of him.

[Page 231] 10. And whosoever shall speak a word against the son of man, it shall be for­given him: but unto him that blasphemeth against the holy Ghost it shall not be forgiven.]

Paraphrase 10. Here are added by S. Luke words spoken by Christ on another occasion, Mat. 12. 32. and seem to be applied by him to the aggravation of the sinne of the Pharisees, on occasion of whom this whole passage from v. 1. was delivered, That they that by the meannesse of Christs humane appearance are tempted to deny him to be the Messias, and doe accordingly oppose him, may have some place for pardon, and be in some degree excusable, but they that attri­bute his works of power, (his miracles done visibly by the finger of God) to the working of the devil in him, there is no place of excuse and mercy for them, if they doe not, upon the resurrection of Christ, and the Apostles preaching it to them, return and repent, and effectually receive Christ.

11. And when they bring you unto the synagogues,] and unto Magistrates and powers, take ye no thought how or what things ye shall answer, or what ye shall say.

Paraphrase 11. This being said of them, as in a parenthesis, he returnes to other passages of that speech of Christs, Mat. 10. 9. when they bring you before Consistories (see note Mat. 6. d. Jam. 2. b.)

12. For the holy Ghost shall teach you in the same hour what ye ought to say.]

Paraphrase 12. See Mar. 13. 11.

13. And one of the company said unto him, [Master speak to my brother that he divide the inheritance with me.]

Paraphrase 13. Sir, there is a contro­versie between my brother and me, about the dividing our patrimony, I desire to avoid the delaies of a suit at law, and to doe as it is ordinary, referre is to arbitra­tion, and who so fit as you our Master, to conclude it between us your disciples and followers.

14. And he said unto him, Man, who made me a judge or a divider over you?]

Paraphrase 14. But he (knowing what had hapned to Moses when he would have made peace among the Jewes, Exod. 2. 14. Who made thee a Prince or a Judge over us?) gave them an answer which the Evangelist sets down in the same words, wherein the Greek rendred the Hebrew there, that is, I will not be liable to such objections from men, as were then ungratefully made against Moses, I will not meddle with your matters of interest, wherein he that is not awarded what he desires, will think himself unjustly dealt with.

15. And he said unto them, Take heed and beware of covetousnesse, for'tis not in any mans having su­perfluous, that his life from his possessions consists. Or, no mans life, if he have never so much a­bundance, depends on his possessi­ons, [...] a mans life consisteth not in the abundance of the things which he possesseth.]

Paraphrase 15. All that I shall say to you is, That the desire of wealth, the labour to encrease your own by lessening another mans possessions, the not being content with what you have, is a sinne of great danger, diligently to be avoided, and indeed that which doth no man any good. For though possessions are use­full to sustain life, yet no man is able to prolong his life, or to make it any thing more happy or comfortable to him, by pos­sessing more then he needs or uses, that is, by any superfluity of wealth. The only way to be the better for the wealth of the world, is to dispose and distribute it to the service of God, and benefit and comfort of others, ver. 21.

16. And he spake a parable unto them, saying,] The ground of a certain rich man brought forth plentifully.

Paraphrase 16. To which purpose Christ spake and applied the parable following.

17. And he thought within himself, saying, What shall I doe, because I have no room where to bestow my fruits?]

Paraphrase 17. And he contrived and cast within himselfe in his thoughts, what he should doe with all that plenty which was so much greater then his barns could hold.

18. And he said. This I will doe, I will pull down my barns and build greater, and there will I bestow all my fruits and my goods.

19. And I will say to my soul, Soule, thou hast much goods laid up for many years, take thine ease, eat, drink, and feast [...] be merry.]

Paraphrase 18, 19. And his resoluti­on was, that he would pull down his barns, and build big­ger, and lay up all in them (never thinking of giving o­thers any of that which he knew not what to doe with) and then he should be an happy man, have wealth enough for many yeares plentifull, voluptuous, festival living, pleasing himself, and enterteining others.

20. But God said unto him, Thou fool, this nightdoe they require thy soule from thee. See note on c. 16. b. thy soule shall be required of thee: then whose shall those things be which thou hast provided?

21. So is he that layeth up treasure for himself, and is not rich towards God.]

Paraphrase 21. This is directly the case of any man that makes no use of his encrease and plenty, save only to possesse it, and provide for himself by it, never think­ing of employing that which he hath to spare, to the relieving the poor, or otherwise to the service of God.

22. And he said unto his disciples, Therefore I say unto you,] take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

Paraphrase 22. To which purpose of trusting Gods providence, in opposition to covetousnesse, is that which Christ said at another time, Mat. 6. 25.

23. The life is more then meat, and the body is more then rayment.

24. Consider the ravens, for they neither sow nor reap, which neither have store-house nor barn, and God feedeth them: how much more are ye better then the fowles?

25. And which of you with taking thought can add to hisage. See Mat 6. note m. stature one cubit?

26. If ye then be not able to doe that thing which is least, why take ye thought for [the rest?]

Paraphrase 26. other things, which are greater and so in proportion harder then those, and depend as little on your solicitude.

27. Consider the lilies how they grow, they toyle not, they spin not: and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28. If then God so clothe [the grasse] which is to day in the field, and to mor­row is cast into the oven, how much more will he clothe you, O ye of little faith?

Paraphrase 28. the flowers, see note on Mat. 6. p.

29. And seek not ye what ye shall eat, or what ye shall drink, [neither be ye note a Solicitous. of doubtfull mind.]

Paraphrase 29. and be not disturb'd with thoughts and anxiety, Mat. 6. 31.

30. For all these things doe the nations of the world seek after: and your Fa­ther knoweth that you have need of these things.

31. But rather seek ye the kingdome of God, and all these things shall be added unto you.

32. Fear not little flock, for it is your Fathers good pleasure to give you the kingdome.]

Paraphrase 32. Entertain no solici­tudes for such things as these; for your Father which destin'd you to an everlasting kingdome will not faile to allow you your portion here of those things that are usefull for you.

33. Sell that ye have and give almes, provide your selves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

Paraphrase 33. Mat. 6. 19.

34. For where your treasure is, there will your heart be also.

35. Let your loynes be note b girded about, and your lights burning.]

Paraphrase 35. Be ye as servants atten­ding their masters businesse, ready whensoever he commands, them any thing, or hath any businesse for them.

[Page 232] 36. And ye your selves like unto men that wait for their Lord, when he will returne from the wedding, that when he cometh and knocketh, they may open unto him immediately.]

Paraphrase 36. Like the attendants on a bridegroom, (who whenso­ever he comes from the marri­age-feast to the chamber, comes hastily, and is not patient of any delaies) alwaies ready to answer at the first knock.

37. Blessed are those servants, whom the Lord when he cometh shall find watch­ing, Verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them.

38. And if he shall come in the second watch, oror in the thirdwatch, & when he comes, find; for the Kgs MS. [...] come in the third watch, and find them so, blessed are those servants.]

Paraphrase 37, 38. As in that case 'tis a great happinesse for a servant to be found ready, because by that meanes he may atttend his Master (whereas if at that mi­nute he be out of the way, he utterly loses him) and as a reward of that diligence, the bridegroom will entertain his servants, set them down, and wait upon them himself, so is it a blessed thing to be found employed as Christ would have us, whensoever he comes to call on us, and in order to that to be alwaies ready, not to fall off from him in the least manner.

39. And this know, that if the good man of the house had known what houre the thief would come, he would have watched, and not have suffered his house to be broken through.]

Paraphrase 39. And as Christ's com­ing will be to the rewarding of all faithfull servants, persever­ing believers, so will it be to destroy all lethargick stupid impenitents, who by their own negligence lie open to all that venge­ance that thus lights on them.

40. Be ye therefore ready also, for the son of man cometh at an houre that ye think not.]

Paraphrase 40. And therefore to avoid that danger also, it concerns all to be perpetually upon their guard, because this coming of Christ to visit and punish is like to be suddain, but the time un­certain. See Mat. 24. 43.

41. Then Peter said unto him, Lord, speakest thou this parable [to us or even to all?]

Paraphrase 41. peculiarly to us thy constant attendants, or to all Christians?

42. And the Lord said, [Who then is that faithfull and wife steward, whom his Lord shall make ruler over his houshold, to give them their portion of meat in due season?

43. Blessed is that servant whom his Lord when he cometh shall find so doing.]

Paraphrase 42, 43. The parable doth in severall degrees belong to every Christian, who hath some trust committed to him by Christ, and must be very carefull to discharge it, (see Mat. 24. 45.) to you as stewards here, to all Christians as servants, v. 43. and no mans trust is so mean, that diligence in it shall not be rewardable. But to them again with some difference, as they have received more or lesse of divine revelation, immediately, or mediately, v. 47.

44. Of a truth I say unto you, that he will make him ruler of all that he hath.]

Paraphrase 44. And be he never so meanly imployed, God will reward his trustinesse and diligence with committing to him the greatest trusts, see Mat. 24. 47. the greatest office of dignity in the Church.

45. But and if that servant say in his heart, My Lord delayeth his coming, [and shall begin to beat the men-servants and maidens, and to eat and drink, and to be drunken.]

Paraphrase 45. And upon that consi­deration abuse that trust and power reposed in him as a steward, deal injuriously with those that are under his rule, and spend his masters goods riotously, and luxuriously.

46. The Lord of that servant will come in a day when he looketh not for him, and at an houre when he is not ware, and will cut him in sunder, and appoint him his portion [with the unbelievers.]

Paraphrase 46. with the untrusty false stewards, the unbelieving Jews, which have not reform'd upon all Christs preaching unto them.

47. And that servant which knew his Lords will, and prepared not himself, nei­ther did according to his will, shall be beaten with many stripes.

48. But ye that knew not, and did commit things worthy of stripes, shall be bea­ten with few stripes. For unto whomsoever much is given, of him shall be much re­quired, and to whom men have committed much, of him they will aske the more.]

Paraphrase 47, 48. According to the degree of knowledge which God hath afforded, so shall their crimes receive aggravati­on of guilt, and encrease of punishment. And the more light and grace he bestowes on any, the greater, and the more Christian performances will he require of them.

49. I am come to send fire on the earth, and note c whatdoe I de­sire? That it were al­ready kin­dled. will I, if it be already kindled?]

Paraphrase 49. It is to be expected as a consequent of my coming into the world, that persecution should attend, Mat. 10. 34. and this will be a means of exploring and trying who are faithfull, and who are not, And therefore I am so far from wishing this otherwise, that I rather desire that it were already kindled or begun.

50. But Iam to be baptized with a bap­tisme. have a note d baptisme to be baptized with, and how am Ipressed [...] streightned till it be accomplished?]

Paraphrase 50. But I am to bear the first part of it, to be immerst in afflictions, Mat. 20. 22. Till this come to be accomplish'd upon me, I am in some streights, terrified, like a woman with child, with the apprehension of the pangs approaching, Mat. 26. 39. but very willing to be delivered, to doe and suffer that whereunto I was sent.

51. Suppose ye that I came to give peace on earth? I tell you nay, but rather divisions.

52. For from henceforth there shall be five in one house divided, three against two, and two against three.

53. The father shall be divided against the son, and the son against the father, and the mother against the daughter, and the daughter against the mother, the mother-in-law against the daughter-in-law, and the daughter-in-law against her mother-in-law.]

Paraphrase 51, 52, 53. Soon after my departing great divisions and feudes will break out concern­ing me, the whole land shall be divided into factions, and ci­vil broyls, Mat. 10. 34. and 24. 7.

54. And he said also to the people, [When] ye see a cloud rise out of the west, straight way ye say, There cometh a shower, and so it is.

Paraphrase 54. Many ways you have of presaging what weather it will be, which seldome fail you, as when,

55. And when ye see the South wind blow, ye say, There will be heat; and it cometh to passe.

56. Ye hypocrites, ye can discern the face of the sky and of the earth: but how is it that ye doe not discern thisseason [...] time?]

Paraphrase 56. Ye that can judge by sight of the skyes and the winds, what will befall, Why should ye not have as great sagacity to discern and presage the judgements that are near approach­ing towards this nation, if they doe not suddainly repent, and receive Christ?

[Page 233] 57. Yea and why even of your selves judge ye not what issit, [...] right?

58. When thou goest with thine adversary to the Magistrate, while thou art in the way, give diligence that thou mayst be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.]

Paraphrase 57, 58. And why doe you not (without need of looking upon the skyes for the presage) by the same rationall way of judging, in which you proceed in other matters, use the same prudence in divine matters of danger, which you doe in humane worldly contentions? and so when you. see an action coming against you, wherein you are sure to be cast, set presently to reconcile the adversary, to make your peace and escape the danger? (to which purpose was this which Christ said at another time, Mat. 5. 25.)

59. I tell thee, thou shalt not depart thence till thou hast payd the very last mite.

Annotations on Chap. XII.

a Note: [...] V. 29. Of doubtfull mind] [...] signifies primarily and literally to be carried up high in the aire, as clouds or birds flying there; which because they have no firme foundation there, but are tost and driven about uncertainly, hence it signifies, first, [...] vagari, in Stephanus's Glossary, to thinke of this and that without any consistence of minde, [...], he that hath no fix'dnesse of minde; and so intention of thoughts in prayer is [...], and on the other side int. 2. p. 400. S. Basils Ascetick rules, [...] importune wandering of thoughts in prayer (proceeding from former company and unprofitable discourse) [...], is forbid­den, and so [...], in Nyssen, is attention of hearing. To. 6. p. 965. Chrysostome, [...], to look earnestly, without ever look­ing off, on him that holds up the mappa or white cloth in the races. Secondly the word signifies to hang, as the clouds doe in the ayre, in an impatient suspense or anxiety, as int. 1. p. 677 Lucians Icaromenip. [...] is explained by [...] and [...], one that had his eares gaping, as it were im­patient and very desirous to hear the end of the story. So in Philo leg. ad Caium, [...], all the city was in an anxious suspence, thirsting after some better news. So Ecclus 26. 12. [...] seems to signifie the suspense, anxious, earnest gazing of the eyes, such as there is set as a Character of a libidinous person; and so it seems the phrase is used among the Hebrews. For so in the Jeru­salem Targum on Gen. 49. 22. Oculos suspendere, & unam earum intueri, to hang the eyes, &c. is set to sig­nifie an amorous or lustfull look upon a woman. From hence again 'tis clearly, to be in doubt, and uncertainty of resolution, as in Agathias l. 2. speaking of the cities Italy, they were, saith he, [...] doubt­full and ambiguous, [...] not knowing to which part they should betake themselves, in the same manner, as [...], to lift up the mind is to keep in suspence, Job. 10. 24. So in Dorotheus, p. 806. E. [...]. 1. [...] and [...] are all one, when one is not intent on what he hath in hand, but is uncertain, and indifferent which to take to, all one with [...] following, being carried about with­out any certain aime. Thus it seems to signifie in this place, where as a piece of [...], littlenesse of faith, if not infidelity, is forbidden this doubtfull anxiety and solicitude concerning Gods Providence, this uncertainty of minde, betwixt hope and fear; [...], sollicitude, being put by S. Matthew in stead of it in the place par­ticularly parallel to this verse, c. 6. 31. and so express'd in the former part of this chapter, v. 22. and 25. and so saith Theophylact, [...], he forbids sollicitous care under that phrase. Thus doth pendere, to hang, ordinarily signifie in La­tine, and [...] to be above in Demosthenes De coron. the very paraphrase of this word, [...], in the native signification of it.

b Note: [...] V. 35. Girded about] Beside the generall use of girding for putting on clothes, frequent in these bookes, as Joh. 21. 7. [...] he girt on his upper garment, and v. 18. thou didst gird thy self, that is, dresse or clothe thy self at thine own will (and from hence, in a sense somewhat varied, in the end of the same verse, another shall gird thee, that is, bind thee as a prisoner or captive, as I conceive it also is Job. 12. 18. where girding is set oposite to loosing of bonds) three sorts of men there are in these books which are pro­verbially said to be girt, 1. The Jewish Priests, Levit. 16. 4. who had a linen girdle, and the high Priest one embroiderd with gold, &c. Exod. 39. 5. after whose ex­ample the son of man is brought in Revel. 1. 13. [...], clothed in a long garment, and girt about the breasts with a golden girdle, and so the seven Angels Revel. 15. 6. Secondly, Souldiers whose military gir­dle was so speciall a part of their armour, that in Homer [...] signifies the whole military [...] armature, and [...] to be girt is [...] to be armed, saith Eu­stathius in Iliad. [...], and [...], and Suidas in like manner, that [...] to be girt is [...] to be armed. Hence is it that discincti ungirt signifies the unarmed, and 2 King. 3. 21. where we read as many as were able to put on armour, the Greek literally from the Hebrew hath it, [...], girt with a girdle. So 1 King. 20. 11. the girt and ungirt are the armed and unarmed (though I know not by what mistake the Greek hath [...] aud [...]) and to this sort of the mi­litary girdle or belt, belongs that place of Ephes. 6. 14. having your loines girt, where the truth, that is, Or­thodox profession of the Gospel, in opposition to here­ticall doctrines and practises is designed to be this girdle, which keeps all their armour close about them. Thirdly, servants or waiters, who serve at tables, who having their clothes, after the Easterne manner, loose and long, and flying about, found it necessary to gird themselves, that they might doe service the more rea­dily; So in Horace

—Succinctus cursitat hospes,
Continuát (que) dapes, nec non vernaliter ipsis

Fungitur officiis—of a Master waiting at his table, as a servant. So in Propertius the officers at sacred feasts, succincti popae; so when, Job. 12. 18. the Greek reads fitly out of the Hebrew [...], God bound their loines about with a girdle, Caten. p. 255. Olympiodorus expounds it, [...], he turnes them into servants. And so here in this place, let your loins be girt, being here an expression of those that expect the commands of their Master (as also that of their lampes burning, if you compare it with Mat. 25. 7.) and so v. 37. when he saith of the Master, that he will gird himself and waite upon them. So Luke 17. 8. when the master saith to the servant, [...], gird thy self and minister to me. And so Joh. 13. 4. Christ when he went to wash the di­sciples feet, that is to perform that servants office, [...], he took a linen cloth, and girded himself, that so he might shew that he came [...], not to be ministred unto, but to minister, Mat. 26. 28. And that 'tis so in this place [Page 234] also appears both by the mention of their Lord, whom they waite for, c. 36. and the [...] happy are those watching servants, v. 37.

v Note: [...] V. 49. What will I] The particle [...] which is or­dinarily rendred if, is oft an Optative, or expression of wish or desire. So c. 19. 42. [...] if thou knewest, for O that thou knewest: so c. 22. 42. [...], if thou wilt, for, O that thou wouldest. So Num. 22. 29. Jos. 7. 7. Job. 16. 14. and so in Moses's speech to God, Lord if thou wilt forgive them. And this most clearly from the various use of the Hebrew [...], which signifies both si and utinam, if, and would to God. And thus may it be here, [...], O that it were alrea­dy kindled, and then the latter part will be an answer to the question proposed in the former, thus, [...]; what doe I desire? Beyond all things that it were al­ready kindled. Another way of rendring the words will bear, what doe I desire if it were already kindled? that is, I desire no more but this: Or again by rendring the [...] as if it were [...], how doe I desire that it were already kindled? But as all th [...]se come to the same sense so the former seems the more easie and naturall; unless we prefer that other reading which we find in Marcus Eremita p. 923. D. De baptis. [...], and I would be pleased, or glad, if it were already kindled. As for the fire here, although that may signifie only a purgative fire, and intimate Christs desire. of purifying the world from the drosse of sinne, for which he came, Tit. 2. 14. and to referre to the coming of the holy Ghost, who appeared in fire, Acts 2. yet it rather seems to be restrained by the Context to the fire of persecu­tion, all one with division v. 51. which though it cause some smart, yet it hath very usefull qualities, as that of exploring or trying, in which respect 'tis said 1 Cor. 11. 19. there must be divisions among you, that they that are approved (tryed, and found right in this fire) may be made manifest among you. And that this should be consequent to Christs coming, see v. 52. &c. & Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faith­full adherents to him, who not. Which is the speciall work of fire, and the effect of persecution for Christs sake.

d Note: [...] V. 50. A Baptisme] The phrase [...] is all one with [...], the note of the future. So 2 Esdr. 4. 45. habet venire is used for [...] is to come. And in the Athanasian Creed [...] they shall rise is rendred in Latine, habent resurgere. So inT [...]. l. p. 92. li. 29. Chry­sostome. [...] for [...], and again [...], that is, [...], And soInstit. l. 4. c. 12. Ib. c. 30. oft in Lactantius, quòd car­ne indui haberet in terra, that is, that he was to be incar­nate; and again, quòd plurimae sectae & haereses habe­rent existere, that there should be many sect [...] and heresies.

CHAP. XIII.

1. THere were present at that season some that told him of the [Galileans, whose bloud Pilate had mingled with their sacrifices.]

Paraphrase 1. Galileans, a faction of Judas Gaulonita, which taught doctrines contrary to subjection to the Roman Empire, whom, it is thought, Pilate set upon, and killed when they were offering sacrifice, and powred out their bloud, as the bloud of beasts was poured out in the sacrifices.

2. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?

3. I tell yee, nay: but [except yee repent, yee shall all likewise perish.]

Paraphrase 3. if you continue your present wicked practises, raising sedition under pretence of piety, as frequently you are apt to do, (see Titus Bostrensis p. 803. C.) then as they perished at the day of Pascha at their sacrifice, so shall a multitude of you on that very day (see Josephus of the Jewish war, l. 6. c. 11. and l. 7. c. 17. and Euseb. Eccl. Hist. l. 3. c. 5.) in the Temple be slaughtered like sheep, and that for the same cause, a sedition raised in the city.

4. Or those eighteen, on whom the tower in Siloe fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

5. I tell you, nay, but except ye repent, ye shall all [likewise perish.]

Paraphrase 5. perish in the ruines of the whole city, as they of that tower.

6. He spake also this parable,] A certain man had a figtree planted in his vine­yard, and he came and sought fruit thereon, and found none.

Paraphrase 6. And he spake a parable to them, of which this is the plain meaning, This people hath long been unprofitable, made no returns to all Gods husbandry bestowed upon them, and yet God hath given them space to repent, and sent his son to dresse and manure them, and if this doe not work upon them, there is nothing to be expected but destruction and excision. The parable was this. A certain man, &c.

7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this figtree, and finde none: Cut it down, why cumbreth it the ground?

8. And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it.

9. And if it bear fruit well:] and if not, then after that thou shalt cut it down.

Paraphrase 9. And perhaps it will bear fruit, or, make this experiment, whether it will bear fruit or no:

10. And he was teaching in one of the synagogues on the Sabbath.

11. And behold, there was a woman which had [a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up her self.]

Paraphrase 11. sore disease inflicted on on her by the devil, v. 16. for the space of eighteen years, and she did so extremely stoop, that she could hardly see the heavens.

12. And when Jesus saw her, he called her unto him, and said unto her, Wo­man thou art loosed from [thine infirmity.]

Paraphrase 12. thy disease.

13. And he laid his hands on her, and immediately she was made streight, and glorified God.

14. And [the Ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six daies in which men ought to work;] in them therefore come and be healed, and not on the sabbath day.

Paraphrase 14. the head of the Consist­ory being angry that Jesus did cures on the sabbath, gave command to the multitude, saying, There are six daies, in the compasse of which men ought to doe all the work, which they doe in the week.

15. The Lord then answered him and said, Thou hypocrite, doth not each one of you on the sabbath day loose his oxe or his asse from thestable, See c. 2. note c. stall, and lead him away to watering?

[Page 235] 16. And ought not this woman, being a daughter of Abraham, [whom Satan hath bound, lo, these eighteen years, be loosed from this bond] on the sabbath day?

Paraphrase 16. on whom Satan hath in­flicted a sore disease, of 18 years duration, be cured of this disease

17. And when he had said these things, all his adversaries were ashamed, and all the people rejoiced for all the glorious things that were done by him.

18. Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

19. It is like a grain of mustard-seed, which a man took and cast into his gar­den, and is grew, and waxed note a a great tree, and the fowles of the aire lodged in the branches of it.

Paraphrase 19. Mat. 13. 31.

20. And again he said, Whereunto shall I liken the kingdom of God?

21. It is like leaven, which a woman took and hid in three measures of meale, till the whole was leavened.

Paraphrase 21. Mat. 13. 33.

22. And he went through the cities and villages teaching, and journeying to­ward Jerusalem.

23. Then said one unto him, Lord, [are there few thatescape shall note b be saved? And he said unto them,]

Paraphrase 23. is the doctrine of the Gospel likely to be received by the generality of men, or onely by a few disciples of us? And the reply that Christ made to this question, was to advise him and all others

24. Strive to enter at the straight gate: for many, I say unto you, will seek to enter in, and shall not be able.]

Paraphrase 24. That they should not be led away with the example of the many, that neglected the present opportunity, and after would not find admission, when they should desire it, either into the Church here, or the kingdom of God at the day of doom, That the Gospel should at length be removed from the obstinate Iews, and consequently heaven also.

25. When once the Master of the house is risen up, and hath shut to the doore, and ye begin to stand without, and to knock at the doore saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence you are.

26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast tanght in our streets.

27. But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.]

Paraphrase 25, 26, 27. That a great deal of timely care and indu­stry and contention was requi­red to get the end of our Chri­stian faith and hope, and that a little formal seeking of him, a desiring the reward upon no farther pretences, then that the Gospel hath been preached among them, that they have eat and drunk in Christs presence, nay that they have by him been en­abled to work miracles, Mat. 7. 22. &c. would not serve the turn, without a careful and due performance of all that Christ re­quires of us. As for others, be their pretences and confidences never so great, they shall at the day of judgement be utterly reje­cted, and their wicked doings rewarded with everlasting fire.

28. There shall be weeping and guashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you your selves thrust out.]

Paraphrase 28. And then what a rest­less torment will it be to you, to see the fathers of the old world, that never saw or heard Christ preach among them, as you confesse you have, received by God into his kingdom, and you rejected? Mat. 8. 11, 12.

29 . And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.]

Paraphrase 29. And though but few Iews should receive the faith, yet disciples shall come in to Christ from all the quarters of the world, and by him in the Church be received and entertained, as at a feast (which is some farther answer to the question v. 23.) and so consequently bear the Patriarchs company in heaven.

30. And behold there are last which shall be first, and there are first which shall be last.]

Paraphrase 30. And they that are now afarre off, the Gentiles, shall be admitted to his favour, while the present Iews through their obduration shall be cast out, v. 28.

31. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence, for Herod will kill thee.]

Paraphrase 31. Upon his instructing the people and doing miracles, in this manner, some of the Pharisees unwilling that they should thus see his power, and hear his doctrine, were very desirous to have him gone, and for a pretence suggested the danger that he was in from Herod, if he should stay any longer, saying, Go out of Galilee, Herods jurisdiction; for if thou stay here, he will put thee to death.

32. And he said unto them, Go ye, and tellthis [...] that fox, Behold, I cast out devils, and I do cures to day, and to morrow, and the third day I shall be perfected.]

Paraphrase 32. And Christ (according to his prophetick office, which gave prophets authority to reprehend all, were they never so great in this world, and their commission to the execution of that office made them superiour to all to whom they were sent, Jer. 1. 8, 9, 10.) answered them, saying, Go tell that great artificer, or subtile disguised person Herod (by the manner also of the expression, [...]. Titus Bostrensis. p. 805. E. left dubious, intimating the subtilty of the Pharisees, disguised by them, but by him discerned, who by the mention of Herods design to kill him, thought to drive him out of their coasts) that I attend the decree of my Father, and in the mean time perform the office for which I was sent, not fearing what he can do unto me. Behold, I cast out devils, cure diseases for a while at present; and after a while when my course is finished, I am to suffer death.

33. Neverthelesseto day and to morrow it is necessa­ry for me to do what I do, and on the day follow­ing to go I note c must walk to day, and to morrow, and the day follow­ing, for it cannot be that a prophet perish out of Jerusalem.]

Paraphrase 33. In the mean time I must do what I do, and then go and suffer at Ierusalem, being designed by my Father first to do these works, and then to die there, that being the place where all peo­ple have been wont to be put to death, at the councel of the great Sanhedrim, and where, though capital judgements are now ta­ken from the Iews, yet the prophets are to be tried.

34. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee,See Mat. 23. 39. how often would I have gathered thy children together, asa bird doth her young ones, [...], the Kings MS. reads, and the An­tient Greek and Latine. an hen doth gather her brood note d under her wings, and ye would not!

35. Behold, your house is left unto you desolate: and verily I say unto you, ye shall not see me, until the time come, when ye shall say, Blessed is he that cometh in the name of the Lord.

Annotations on Chap. XIIII.

a Note: [...] V. 19. A great tree] That a mustard-seed grows in­to a tree, is affirmed Mat. 13. 32. and thereupon it is there said that it is [...] not the greatest of herbs, or things that grow of seeds, but (as [...] im­ports) greater then such, and therefore it follows there, that it becometh a tree, and here that tree a great one, [...]. This is not to be measured by what we see of this seed among us, but by considering the He­brew soyle and clime, of which this is ordinarily affir­med among their authors. In the Babylonish Talmud, Ketub. fol. 3. there is mention of three boughes of [...], or mustard, one of which being broken off from the rest yielded nine Kabs of seed, and the wood thereof was sufficient to cover a little house. So in the Jerusa­lem Talmud, Peah c. 7. there is mention of a bough yielded three Kabs of that seed. And again in the same place, of a stemme or bough of mustard, which Simon the son of Chalaphta had in his garden, into which he could climb up as into a figtree. And therefore agree­ably to this it is that our Saviour here speaks so great things of it. And whereas it is said Mat. 13. 32. that it is the least of all seeds, although among us, some other seeds may be found lesse then that, as Rue, and Poppy, yet it is not necessary it should be so there. However it is apparent that the smalnesse of it was Proverbial a­mong them, and is therefore mention'd by Maimoni­des, More Neb. P. 1. C. 56. and set opposite to the Fir­mament, the one as an instance of the smallest, the other of the greatest magnitude.

b Note: [...] V. 23. Saved] What is the notion of [...] in the New Testament hath already been touched on, Note on Mat. 10. n. see Mat. 19. 6. And for a fuller declaring of it, it will not be amisse first to observe it in the Old Testa­ment, there the Hebrew reciprocal [...] and [...], saving, or delivering, himself, from [...], and [...], are ordinarily rendred [...], and [...] to be saved, or delivered, and ordinarily signifie elabi or evadere, to evade, or escape. So Gen. 19. 9. [...] I cannot escape to the mountain, in the same sense, that [...], flying to the mountains Mat. 24. 16. So Gen. 19. 22. [...], the Septuag. reads, [...], make hast to escape thither, where to escape is to get out of the reach of Sodome, the place which was then to be destroyed, and flee as to a sanctuary, to that other city. So 1 Sam. 19. 12. [...], he departed and fled and escaped. So Joel 2. 32. whosoever shall call upon the name of the Lord, [...] shall escape, or [...], shall be saved, in that sense, Rom. 10. 13. So Isa. 45. 20. where Symmachus reads, [...], they that escape of the nations, the Septuagint reads [...] [...], the saved of the nations. So Isa. 49. 6. the preserved of Israel, and Ecclus 39. 9. [...], he that escapes, or is saved. So of the sick man, Joh. 11. 12. If he sleep, [...] he will escape, and Act. 27. 20, 21. [...] ye cannot escape the shipwrack, so 'twas shew'd to signifie Mat. 24. 22. [...] the tribulation was so great, that if it had not been shortned by God, no Jew had escaped, but for the sake of [...] (which (as it was shew'd there) denotes the remnant which by Gods promise was to be preserved, and which is all one with [...]) the dayes were promised to be shortned. So [...] is used Act. 28. 1. and is ordinarily rendred, escaped. This being premised of the prime importance of the word, the next thing observable will be, what hath for­merly been mention'd, that in the Prophets there is fre­quent mention of a remnant, [...], that should by the mercy of God be rescued out of the common cala­mity, the fatal [...] of the Jews, that was now at hand; These are sometimes call'd, the escaping (evasio) of the house of Israel or Judah, or, the escaping that re­maineth, or, the remnant that is escaped, Isa. 37. 31, 32. In which place he that shall weigh it, or compare the translation of the vulgar Latine, with Forerius's new one, out of the Hebrew, will find that the reliquiae de Hierosolymis, the remnant of Jerusalem, & salvatio (that is, the [...]) de monte Sion, they that are sa­ved, or, escape of mount Sion, are all one with evasio quae derelicta est, the escaping which is left, that is, they that escape, when others perish; See Nehem. 1. 2. and 3. [...] where he asks [...], of the sa­ved that are left. So that [...] is aequipollent to the Hebrew [...], residuu [...], remnant, which there­fore is rendred by it, Jer. 4. 17. and 44. 14. and in other places (parallel to which we read, [...] [...], a remainder that escapeth, in Julian, p. 6. Or. 1.) and once by [...] (not, as the printed copies read it [...] Obad. 18. which signifies, saith Hesychius, [...], him that escapes alone in warre, (the [...] being a [...], Schol. In Naz. [...] Vates, which before the first colours carries a firebrand, when the armies are to meet and fight, and hath the priviledge of a Legate or Herald not to be hurt or [...]. Ib. violated.) From this accep­tion of the word [...], the saved, for that remnant which should escape of the Jews out of the common de­struction and slaughter that fell upon that people, call'd [...] sometimes (and therefore, saith Theophylact, [...] and [...] are all one) sometimes [...] Luk. 21. 36. they that have the honour or favour to escape: another acception ther eis of it for those which should believe in Christ, receive and em­brace him at his coming, and, having done so, adhere and cleave fast unto him. So when Isa. 10. 22. it is pro­phecied that the remnant of Israel shall return, the A­postle, Rom. 9. 27. applies that place (literally spoken of the return from the Babylonish captivity) by way of accommodation to their receiving the faith of Christ, [...], a remnant shall escape out of that Epidemical unbelief, and receive Christ. Thus Proco­pius understood that [...] peculiarly of believing in Christ, in Is. p. 576. [...], the first fruits of that remnant that escaped, was the disciples of our Saviour. So Luk. 19. 9. the [...] that was come to Zacchaeus at that time, was repentance, conversion, the [...], the reco­vering the sinner, or the publicane, to repentance, ver. 10. So 1 Cor. 7. 16. the believing wifes saving her hus­band, is converting him to the faith, And Rom. 11. 14. provoking and saving the Jews, is by emulation brin­ging them to repent and receive the Faith. And so the [...] here shall be those, especially the Jews, that believed in Christ and adhered to him, according to the importance of that Act. 11. 17. [...] that the remnant of men (that is, of the Jews, opposed to the Gentiles after men­tioned) might seek the Lord. To this purpose it is that Ignatius in his Epistle to Polycarp bids him [...] exhort all that they escape, that is, repent and accept the faith, and thatOn Isael. p. 683. Procopius makes [...] two ranks of these escapers, the Jews that expected the Messias, and the Church of the Gentiles, the latter of which having called [...], the multitude of them that escape of the Gentiles, he straight interprets by [...] [...], the running together of the nations called Christians. And then the clear meaning of this uncertain mans question will be this, Whether this do­ctrine or faith of Christ so contrary to the humour and passions of the world, should be able to propagate it self, and prove so successefull, as to be received by many, or whether it should be contained and inclosed within a narrow pale, that so he might either resist Christ with the many, or have the honour of being one of the few singular persons that received him. And accordingly Christs answer is to put him on that narrow path that leadeth to life, that the few were likely to find, the way of infidelity being so broad and beaten though it led [Page 237] to absolute destruction. By this explication of this place will appear also what is meant by the same word, Act. 2. 47. where 'tis said that the Lord [...] that is, by the grace and power of God there came daily many new con­verts, penitent, reformed Christians unto the Church. The rise of that interpretation in that place will be best taken from the admonition of S. Peter. ver. 40. of that chap. in these words, [...], be ye saved from this crooked generation, where the im­portance of the [...] is clearly, getting out, escaping, flying from that great pertinacy, and obduration of that age against all the miracles of Christ and his Apostles, crucifying him, and resisting all the powerfull methods of his workings, that is, not being saved eternally (for that would not be matter of exhortation unlesse as that is a certain consequent of repentance and belief in Christ,) but retracting the vitious course that they and others went on in, the [...] v. 8. Repent. For when S. Peter had said Repent, 'tis added, that in many other words he admonished them, saying, [...], be sa­ved or escape, &c. which is an affirmation, that to repent is the same thing, which in other and more words is to be saved, in Epictes. p. 70. or escape, from that perverse generation, as in Simplicius [...], having the begin­ning of being saved, is set to expound a former phrase, [...], they that begin to be instructed. And accordingly in Zaleucus in his prooem to his Laws,* Ap. Stob. p. 280. where [...] and [...] are put together as phrases of the same importance, wise men and such as meant to be safe. And therefore when it followes that they that willingly received the word, that is, that admo­nition of his, were baptized, and that there were 3000 that day added to the Church, that certainly is an expli­cation of this phrase [...], he added the saved, or reformed Christians. So that that which was done in such a measure one day, ver. 41. is said farther to be done every day, ver. 47. in some measure, and the [...] they that willingly entertain­ed the word there, is but a paraphrase of [...] the saved here, which being in the present and not future tense must needs belong to the present condition of men, that is, such penitent forsakers of the wicked perverse age, [...] there, saved out of the crooked generation, and in a parallel phrase, [...] they that fled from the pollutions of the world, 2 Pet. 2. 20. by which Christians are there express'd. In this sense we have the word used observa­bly by Procopius on Isa. p. 327. 26. [...]. When the Gentiles came in to Christ (not when they were saved or come to heaven, for the Jews could not see that, but) when they forsook their idolatry, and inbraced the Christian faith, and so escaped out of that perverse generation, the Jews were inflamed with envy, and would rather have endured any punishment, then to see the Gentiles thus reform, and re­proach to them their infidelity and impenitence. Thus also will the word be explained 1 Cor. 1. 18. and 2 Cor. 2. 15. where [...], the saved, are believers, they that embrace the Gospel and are opposed to [...], they that perish, as to the contrary, those that believ'd not, both there, and 2 Cor. 4. 3. where he saith his Go­spel is hid to them, that is, to those which heard, but be­lieved it not, [...] unbelievers, v. 4. unlesse perhaps [...] may be thought a higher degree of the same thing, to wit those that for their unbelief are deserted by God, and so blinded that they cannot see, and then proportionably to that, [...] may be those penitent believers, endued with a higher degree of grace from heaven. But that [...] signifies no more then the unbelieving Jews, that continued in their unbelief (and so by proportion, [...] the contrary) may farther appear by an ancient place in [...] 5. [...]. 12. Clemens, where [...] [...], praying for those that perish (not for them that are already destroyed) notes the pray­ers in the Easter week, which were offered to God by the Christian Church for the Jews, as appeares by the beginning of the 14. chap. [...], &c. [...] We ought to mourn for them, because they have not believed. All that I shall adde to this, is but the opinion of Joh. Curterius, the translator of Proco­pius on Isaiah, who meeting oft in that Author with the word [...], those that are saved, hath sometimes been forced to render it,p. 58. quibus salutis cura est, they that have care of salvation, the matter not bearing any interpretation which had nearer reference to salvation, or decree of salvation, then that expression of his would bear. Out of all that hath been said of this word, the notion of [...] will sufficiently be cleared in all the places of the New Testament; and for the notion of the verbe [...] we have said enough already to give direction for the understanding it, where ever 'tis to be met with, not alwayes for eternal salvation, but oft for other kinds of escaping, and deliverances out of disea­ses every where almost in the Gospels, out of other dan­gers, [...], 1 Cor. 3. 15. as one that escapes out of the fire ( [...] losing much in his passage, but him­self escaping) [...] 1 Pet. 3. 20. either through, or from, the water, and [...] scarcely escape, 1 Pet. 4 18. and [...], Jude 23. rescue in fear or in time of danger, snatching them out of the fire. All which we shall referre to their several places, see Note on Rom. 10. a. and 13. c.

c Note: [...] V. 33. I must walk] That there is in this verse an ellipsis or defect, there is little doubt, and what it is will be best judg'd by comparing it with the former verse, or with Joh. 5. 17. In the former verse he tells Herod that for a time he is about the businesse of his miracles, curing diseases and casting out devils, and it shall not be in his power to hinder him; though he threaten or de­sign to kill him, v 31. he should not be able to do it, but shortly indeed he should have made an end of his businesse, and then he should be put to death. The time of his doing miracles, &c. he there calls to day and to morrow, as the time of his being put to death, the third day; and so in this verse he gives him a reason why he should not fear his threates, nor go out of the way, which he was advised to v. 31. because, saith he, [...]: There is a necessity in respect of Gods decree, that to day and to morrow, that is, for that space before mentioned, I should cure, &c. or, as it is Joh. 5. 17. [...] work▪ (so Theophylact, [...] I must stay here a while and do miracles,) and then indeed it is as necessa­ry [...] the third day, or, the day immediately fol­lowing or adjoyning (see Note on Mar. 1. b.) or after my work is done, [...] [...] to go, either in that sense, wherein that word is taken c. 22. 22. that is, to be put to death (and so 'twill be all one with [...] which is to be martyr'd, as we have [...] in Nyssen, and other Christian writers, or else [...] to go from thence (as he was advised to do v. 31.) up to Jeru­salem, that being the place where the judgement of the great Sanhedrim was, where (and no where else) the ca­ses of Prophets, which were accused of any great crime, were to be tryed, (see Cunaeus de Repub. Heb. l. 1. c. 12.) whereupon it follows immediately, O Jerusalem, Jerusalem!

d Note: [...] V. 34. Vnder her wings] [...], to gather under the wings seems to be a Prover­bial phrase among the Jews for gathering and admit­ting of Proselytes: thus in Maimonides tit. Isuri bia, c. 13. speaking of the three wayes of receiving Proselytes, circumcision, baptisme, sacrifice, he addes, [...], &c. And in like manner through all ages, as oft as a Gen­tile would enter into the Covenant and be gathered [...] under the wings of the divine [Page 238] Majesty, and take upon him [...] the yoke of the law, &c. where the wings of the divine Majesty referring to the manner whereby God signified his pre­sence in the Arke, and in the holy of holies, by the Cherubims wings that covered the Propitiatory, the be­ing gathered under his wings is there set for his entering into the Covenant, and attended with undertaking the yoke of the Law, that is, obedience to his Commands, and being his Proselytes; and so here Christs gathering as a bird under the wings, is the preaching the New Co­venant to them, and calling them all, as Proselytes, to receive it. See Note on 1 Cor. 10. a.

CHAP. XIV.

1. AND it came to passe as he went into the house of one of the note a Rulers which were Pharisees chief Pha­risees to eat bread on the sabbath day,even they were watch­ing him, [...], that they watched him.]

Paraphrase 1. And being upon an in­vitation perswaded to go on a Sabbath day, and dine with one of the Pharisees of great quality, a Ruler, or member of one of their Consistories, they them­selves that had thus invited him, did insidiously and treacherously watch and observe what he would do, on purpose to take ad­vantage against him, (A thing contrary to all laws of hospitality.)

2. And behold, there was a certain man before him, which had the dropsie.

3. And Jesus [answering, spake unto the Lawyers and Pharisees, saying, Is it lawfull to heal on the sabbath day?]

Paraphrase 3. by way of prevention asked a question of the Doctors of the law and Pharisees that were present, saying, Is the working of a cure on a sick man a thing forbidden, and so unlawfull to be done upon a sabbath day?

4. And they held their peace. And he took him, and healed him, and let him go.

5. And he answered them, saying,] Which of you shall have an asse or an oxe fallen into a pit, and will not straightway pull him out on the sabbath day?

Paraphrase 5. And he said unto them,

6. And they could not answer him again to these things.

7. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms, saying unto them,

8. When thou art bidden of any man toa marri­age-feast, [...], see Mat. 9. e. & 22. a. a wedding, sit not down in the highest room, lest a more honourable man then thou be bidden of him.

9. And he that bad thee and him come and say to thee, Give this man place, and thou begin with shame to take the lowest room.

10. But when thou art bidden go and sit down in the lowest room, that when he that bad thee cometh, he may say unto thee, Friend, go up higher: then shalt thou havehonour, glory, [...] worship in the presence of them that sit at meat with thee.]

Paraphrase 7, 8, 9, 10. And being at this feast he observed how desi­rous those persons (Doctors of the law, and Pharisees, &c.) were, every of them to take place, or have the precedence at the feast, and thereupon knowing their inclinations, he spake this parable to them, which imported how much more honourable it is for a man to set himself below; then above his place, and how certain a way that is to get him honour.

11. For whosoever exalteth himself shall be abased, and he that humbleth him­self shall be exalted.]

Paraphrase 11. For humility is the onely thing that is valued, or commended, or thought fit to be rewarded either by God or man.

12. Then said he also to him that bad him, [When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, and a recompense be made thee.]

Paraphrase 12. Let not thy intertain­ments be of those which can, or are likely to entertain thee a­gain, or to whom thou hast obligations of asfinity, &c. for this is but a worthlesse way of hospitality, in which there is nothing commendable or thank-worthy.

13. But when thou makest a feast, call the poor, the maimed, the lame, the blinde,

14. And thou shalt be blessed, for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just.]

Paraphrase 13, 14. The onely com­mendable way, and that which it will be reasonable for God to reward is, the entertaining of those that want, and who are not likely to make thee any return, for this God will be thy debter, and pay thee at the day of judgement, and there can be no such advantage to thee as that.

15. And when one of them that sate at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.]

Paraphrase 15. Upon this occasion one repeated that known saying a­mong the Rabbines, Blessed, &c. that is, 'tis certainly a much happyer thing to be feasted by God in his kingdom, then by any man on earth, and therefore that is most true which was said v. 14. that 'tis more advantageous to any man to entertain the poor then any else.

16. Then said he unto him, a certain man made a great supper, and bad many,

17. And sent his servant at supper time to say to them that were bidden, Come, for all things are now ready.

18. And they allpresently note b with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

Paraphrase 16, 17, 18, &c. To this Christ replied by a parable in­timating the truth of what that person last had said, but with­all, telling them that this cele­stiall feast, everlasting reward was that, that they had oft been invited to, and the generality of the Jews neglected to make use of the invitation, preferring their own designes of worldly advantages before it, thereby provoking God extremely. And therefore the heathen, and sin­ners, and mean persons of the world were fain to be taken in, nay importunately woo'd to come to that feast, in stead of them; and those that were the principally designed guests to be utterly rejected.

19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

20. And another said, I have married a wife, and therefore I cannot come.

21. So that servant came and shewed his Lord these things. Then the Master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

22. And the servant said, Lord, it is done, as thou hast commanded, and yet there is room.

23. And the Lord said unto the servant, Go out into the high-wayes and hedg­es, and compell them to come in, that my house may be filled.

24. For I say unto you, that none of those men that were bidden shall tast of my supper.]

[Page 239] 25. And there went great multitudes with him, and he turned, and said unto them,

26. If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.]

Paraphrase 26. If any man offer to undertake my discipleship, and doth not preferre me be­fore all others that are nearest to him, yea and before his own life too, Mat 10. 37. he is not for my turn; And my service be­ing so sure to bring persecutions along with it, will not be for his.

27. And whosoever doth not bear his crosse and come after me, cannot be my disciple.]

Paraphrase 27. And whosoever doth not come to me with a prepa­ration of mind to suffer any thing rather then part with me, is not fit for the turn.

28. For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

29. Lest haply after he hath laid the foundation, and is not able to finish it all that behold it begin to mock him,

30. Saying, This man began to build, and was not able to finish.]

Paraphrase 28, 29, 30. For as he that sets on building, and hath not a stock to hold out, leaves his work imperfect, and becomes ridiculous;

31. Or what king going to make warre against another king, sitteth not down first and consulteth, whether he be able with ten thousand to meet him that com­eth against him with twenty thousand?

32. Or else, while the other is yet a great way off, he sendeth an embassage and desireth conditions of peace.]

Paraphrase 31, 32. Or as he that de­signes a battail or a warre, and and is not provided with all necessaries to goe thorough with it, had better never en­gage, or being engaged should presently think of treating and compounding the matter,

33. So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple.]

Paraphrase 33. So he that undertakes to be a Christian, [...] [...]olve to renounce all that is most pretious to him in this world, or else he will not be able to hold out, and so had better [...] to that profession.

34. Salt is good, but if the salt have lost his savour, wherewith shall it be sea­soned?]

35. It is neither fit for the note c earth land, nor yet for the dunghill, but men cast is out. He that hath ears to hear, let him heare.]

Paraphrase 35. The unhappy remain­der is useless beyond the most noisome excrement, or putrid carcass. It is not fit or useful (as some things are) to enrich the ground, no nor to mix with other things, which being corrupted from their primary use, are yet good for that (and so are kept, though in a mean place, for that use) tis neither at present, nor for the future by long digestion, or farther putrefaction capable of being good manure or compost for the earth, but is utterly unprofitable, and generally dealt with as such, cast out without any respect into those places where men would have nothing grow, apt only to convert a good soile into a desert. Let every disciple, every [...], designed by Christ to be the salt of the earth, lay this to heart, for he is neerly concerned in it.

Annotations on Chap. XIV.

a Note: [...] V. 1. Chiefe Pharisees] What is meant by Rulers simply, Rulers of the people, and Rulers of the syna­gogues, hath been formerly shewed, Note on Mar. 5. c. and on Mat. 9. g. viz. that the Rulers simply were the Judges in their lesser Consistories, in particular cities, [...] or, when the Context belonging to Jerusalem so enforceth it, those of the great Sanhedrim at Jerusalem. Now the Pharisees which are so oft mentioned in the Gospel, were a particular sect in their religion, [...], saith S. Paul, who was one of them, and that an im­provement of the [...] or Hasidaei (as they were [...] 1 Mac. 2. 42. those that volun­tarily performed some things, which the Law required not, and were contrary to the Karaei or Scripturarii, who were for that only which was commanded by law) forming those things into doctrines or precepts, and obliging all to the performance of them, which the Hasidaei performed as free-will offerings, and so divided themselves from the rest of the profane world (which did not as they did) nay from the Haesidoei themselves (who performed as much as they, but did not think themselves or others obliged by law to doe so,) and therefore were call'd [...] Pharisees, [...] separate or divided from other men, and by S. Paul [...], a sect that required the most exact performances of any. By this it appears that these were not any order or sort of men setled by law, which had [...] or rulers over them, but only a sect, of which some of all orders of men were, and indeed a prevai­ling sect, taken up by most of the chief men of the na­tion, the Elders in the great councel or Sanhedrim in Jerusalem, and the Rulers in the Consistories in other cities, which therefore are call'd [...] Ru­lers, and those rulers Pharisees, one of whom is here spoken of and styled [...], one of the rulers that were Pharisees.

b Note: [...] V. 18. With one consent] [...] is all one with the Syriack adverb [...] answering the Greek [...] from, and [...] being of the feminine numeral which is [...] one. And there is little question but S. Luke so rendred that Syriack word. Now [...] clearly si­gnifies [...], presently, and so [...], (which is all one literally with this phrase) and conse­quently 'tis best rendred presently. See our learned Mr. Fuller in his Miscellanies.

c Note: [...] V. 35. Land] The meaning of [...] here will be guess'd, first by that saying of Mat. 5. 13. You are the Salt of the earth, that is, the persons by whom the whole world of men must be seasone [...] and 2ly, by the use of the word [...] earth, or [...] and ordinarily for the men, the inhabitants of the earth, as 1 Sam. 27. 9. [...], smiting the earth, and the like very often. From whence 'tis easie to conclude, that for the salt to be usefull, or fit [...], for the earth, is to be proper for the use of men, and if by its illnesse it cease to be so, 'tis of all other things the most unprofitable, for whereas other things being not fit for men, may yet be fit for the dunghill, salt by its naturall impropriety is debarr'd even from that most inferior degree of profi­tablenesse. But perhaps, and indeed m [...]st probably, [...] here may, in the husbandmans notion, signify land whe­ther pasture, meadow, or tillage, all which are impro­ved by manure. So is [...] used Heb. 6. 7. Now two sorts of manure there are; Some things have a peculiar propriety to the enriching of ground, and are used alone, without mixture of any thing else with them, as to some [Page 240] ground, marle, lime, &c. Some things having not this propriety in any speciall manner, yet being in mixture with those that have, are fit for this turne, and of such generally our mixum's or composts are made, wherein all kind of dung being one speciall ingredient, that mix­um may well be the thing, that is here express'd by [...] or dunghill, whither, as is here intimated, many other things are cast, as well as dung. Now salt, which is very good for domestick uses, when that loses its vir­tue, when 'tis corrupted, [...], and so is no longer good for those uses, 'tis likewise good for nothing else. Other things, when they are corrupted, do but change their use; dung it self, in the utmost degree of putre­faction, is good for enriching of land, but salt corrupted, quite unlike other putrid things, is not good singly by it self to be laid on any sort of land, no nor in mixture, or compost with any thing else, no not with dung, which is most usefull. And this is the state of a putrid disciple, a corrupt Christian, he doth hurt wheresoever he is, but no kind of good, and therefore as a wicked, and not onely unprofitable servant (or as [...] un­profitable is the worst character that can be) [...], [...] is cast out, as here the unsavory salt, as [...] [...]jectaneous, or reprobate, whereas the good Christian is elect, precious, a good and faithfull servant, very profitable to his Masters use, and honour, and the advantage of other men. In this expression of our Sa­viours of salts loosing its savour, one thing farther may deserve to be added from the Chymists doctrine of salt. For it is certain that salt, if we speake strictly, is not capable of being made insipid, nothing in nature be­ing able so to worke upon that fix'd incorruptible prin­ciple. It is therefore necessary that in this place by sal [...] loosing its savour, we understand a mix'd body, wherein salt abounds, (so in our vulgar dialects, especi­ally in [...] [...] is the common name of salt and salt-bodyes, and is indifferently rendred by [...] and [...]) and then tis most true, that salt may loose its savour, that is, that in such a body the salt may be either removed, and drain'd forth, and then the body will be really insipid, or buryed in a mass of other pre­vailing elements, and then to us it will appeare insipid, and be justly said to have lost its savour. And on these terms our Saviours parable exactly corresponds with the process of nature in all mix'd bodyes; For when in their dissolution, their spirit, Phlegme, and Sulphur are called forth, the remainder yet is, in several cases, [...]e­ducible into the ancient forme, and when it is not, yet it is usefull to many and those noble purposes, at least it is helpfull to the ground, to make it fertile. Thus cor­rupted fruits and plants, the excrements and carcasses of living creatures, thus lime, and ashes, and burnt land are profitably used in tillage, some immediately apply­ed, others after digestion and being putrifyed. But if at last the salt be draind out of these, or any other bo­dyes, what is left is an useless elemental earth, in the Chymists language a Caput mortuum or terra dam­nata, and is not fit for the land to be immediately laid upon it, nor yet for the dunghill or mixum, there to be rotted a while, and then made use of, but possibly good for walkes or allies, where we would have nothing grow, there to be trodden under foot of men, as it fol­lowes in the text. Accordingly in the Primitive disci­pline the [...] and [...] did cast them­selves at the feet of the pious Christians, as meriting to be trampled on by them, and calling to all that enter the Church to tread on them as unsavory salt. If to this it be objected that by this way of interpretation, [...] salt in the second place shall be taken for the salt body, or that which hath salt in it, whereas in the first place it signifies salt it self, the answer will be obvious, by reflecting on the parable of salt, Mat. 5. to which is immediately subjoyned, Ye are the light of the world, and to that is added, not Do you shine, but let your light so shine &c. Where as Christians are first named light it self, and then luminous bodyes, so both there and here Christians are first resembled to salt it self, and then immediately to salt bodies, or things which have salt in them, and so still this is an agreeable interpre­tation.

CHAP. XV.

1. THEN drew neer unto him all the Publicans and [sinners] for to heare him.

Paraphrase 1. heathens in great multi­tudes

2. And the Pharisees and Scribes murmured, saying, This manadmitteth [...] received sin­ners, and eateth with them.

3. And he spake this parable unto them, saying,

4. What man of you having an hundred sheep,Mat. 18. 12. if he lose one of them, doth not leave the ninety and nine in the wildernesse, and goe after that which is lost untill he find it?

5. And when he hath found it, he [layeth it on his shoulders] rejoycing.

Paraphrase 5. he brings it home with great care, and some pains to him, yet

6. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost.

7. I say unto you, that likewise [joy shall be in heaven over one sinner that repenteth, more then over ninety and nine just persons, which need no note a repen­tance.]

Paraphrase 7. God in the sight of [...] angels shall rejoice, (and e [...] ­presse that joy) at the returning and repenting and change of one heathen or sinfull Atheisticall liver, more then at the daily virtuous performances of those which have never been ingaged in a vicious course, and so though they have, and want sorrow (and wishing it were otherwise) for their frequent slips and failings and infirmities, and withall a diligence, and vigilance, and greater industry and study for the future to grow in piety, and strength of grace, yet having alwaies continued in a virtuous course, these need not that change of mind which belongs to others, and is properly called by that title of Repentance.

8. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

9. And when she hath found it, she calls her friends and her neighbours toge­ther, saying, Rejoice with me, for I have found the piece which I had lost.

10. Likewise, I say unto you, there is joy in the presence of the Angels of God over one sinner that repenteth.]

Paraphrase 10. After the same propor­tion it is that God expresseth joy in the sight of his angels upon the reducing of one indulgent sinner to good life.

11. And he said,] A certain man had two sonnes.

Paraphrase 11. To which purpose he made use of this other parable by way of story,

12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his estate [...] living.

[Page 243] 13. And not many daies after the younger son gathered all together, and took his journey into a farre countrey, and therespent, scat­tered, [...] wasted his substance with rio­tous living.

14. And when he had spent all, therewas [...] arose a mighty famine in that land, and he began to be in want.

15. And he went andfastned himself, [...] joyned himself to a citizen of that countrey, and he sent him into the fields to feed swine.]

Paraphrase 15. And being in that distress he pinn'd himself upon one of the inhabitants of that region, being content to be entertain'd by him upon any conditions, never so hard, and he hired him, and set him to feed his swine in the fields, allowing him little food, but what was allow'd the swine.

16. And he would fain have filled his belly with thefruit of the Carobe tree note b husks that the swine did eat: and no man gave unto him.]

Paraphrase 16. And he would have been glad to have fill'd his bel­ly with Aegyptian figs, a course unwholsome fruit, that swine fed on among them, and he could not get enough of them.

17. Andor, he came and said to himself, see note on Mar. 2. a. when he came to himself, he said, How many hired servants of my fathers have bread enough, and to spare, and I perish with hunger?]

Paraphrase 17. And meditating with himself, he remembred the plenty that his fathers servants had, (or, being reduced to some sense and consideration by this distresse, he thus said within himself) The meanest of a multitude of my fathers servants feed very plentifully, and I am ready to sterve for want of the meanest food.

18. I will arise and goe to my father, and will say unto him, Father, I have sin­ned against heaven, and before thee,

19. And am no more worthy to be called thy son, Make me as one of thy hired servants.

20. And he arose, and came to his father. But when he was yet a great way off, his father saw him and had compassion, and ran, and fell on his neck and kissed him.

21. And the son said unto him, Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son.

22. But the Father said to his servants, [Bring forth the best robe] and put it on him, and put a ring on his hand, and shooes on his feet.

Paraphrase 22. Use him with all the expressions of respect & kind­nesse which are possible, bring the best garment that is in the wardrobe,

23. And bring hither the fatted calf, and kill it; and let us eat and be merry.

24. For this my son was note c dead, and is alive again:] he was lost and is found. And they began to be merry.

Paraphrase 24. For this return of a prodigall, so desperately lost, I look upon, as if he were risen from the dead, because

25. Now his elder son] was in the field, and as he came and drew nigh to the house, he heard musick and dancing.

Paraphrase 25. Now that son of his that had alwaies continued with him, and followed his businesse and observed him diligently, (parallel to whom is the just person that never run the prodi­gals course, and so needs no repentance)

26. And he called one of the servants, and asked what these things meant.

27. And he said unto him, Thy brother is come, and thy father hath killed the fatted calf, [because he hath received him safe and sound.]

Paraphrase 27. to celebrate his safe re­turne with a time of feasting,

28. And he was angry, and would not goe in: therefore came his father out and intreated him.

29. And he answering said to his father, Loe, these many years I serve thee, neither transgressed I at any time thy commandment, and yet thou never gavest me a kid, that I might make merry with my friends.

30. But assoon as this thy son was come, which hath [devoured thy living] with harlots, thou hast killed for him the fatted calf.

Paraphrase 30. spent all that portion which thou gavest him

31. And he said unto him, Son thou art ever with me, and all that I have is thine.

32. But it &c. [...] It was meet that we should make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.]

Paraphrase 32. But for the return of this thy brother from that ri­otous course which is as wonderfull a work, and as considerable a blessing, as if he had been raised from the dead, it is all reason that we should expresse an extraordinary joy, in an extraordinary manner.

Annotations on Chap XV.

a Note: [...] V. 7. Repentance] The difference of [...] change of mind from [...] grief, or sorrow, for sinne, or dislike of what a man hath done, is sufficiently known, and as it hath place in many other passages, so eminently in this. For as he that lives a Godly life, may and doth often fall into such sinnes as deserve his sorrow and displeasure at himself, and so cannot be said not to want that sorrow, so it is certain that that man conti­nuing all his life so, without any eminent fall into wilfull sinne, may be said not to need that [...] that change, which here is spoken of, and is required to the bringing home of a lost sheep, a prodigall to his fathers house. So he that was wash'd already had no need, saith Christ, save to wash his feet, but is clean every whit, Joh. 13. 10.

b Note: [...] V. 16. Huskes] The [...] which are here set down as the food of Swine, are the fruit of the Carobe, or arbor Ceratonia (which the Syriack translation reads accordingly [...]) mentioned by Dioscorides l. 1. and Galen l. 7. de Simpl. Med. fac. who calls the tree it self [...], and that, saith Hesychius, is an Aegyp­tian fig, [...]. This fruit Gorrbaeus thus describes, that 'tis of the length of a mans finger, forked, about the breadth of a thumb, very sweet, but hard of concoction, and of an ill juice, which is agree­able to what is affirm'd of it by Pliny. l. 15. c. 24. who adds that the rind of it is the part that is eaten, and thereupon c. 28. In siliquis quod manditur, quid nisi lignum est? that part of it which is eaten is the wood. Whence it is that Siliqua the Latine word for that fruit, comes also to signifie the huske or rind of any kind of fruit, which is the reason, I suppose, why the word is ordinarily rendred husks, though the Latine siliqua doe not alwaies signifie so. Of this fruit Dios­corides saith, that [...], If they be taken green, they are very ill for the stomach, and are apt to breed loosness, [...], [Page 244] [...], being dried they are medicinall for a loos­nesse and are diureticall. The use of them green was probably that which belongs to this place, where the Swine are said to feed on them, as they were wont to be allowed to doe on those other f [...]uits, which were good for nothing else.l. 15. c. 28. This fruit, saith Pliny, was ordinary among the Aegyptians, agreeing therein with Hesy­chius, to which perhaps that part of the Parable referres v. 13. where the prodigall is said [...], to have travailed afarre off to a region, though it be not named: [...] For that it cannot referre to some coun­trey in Judaea may seem, both because there is no men­tion of that fruit in Judaea, and because feeding of swine was against the laws of the Jewes (for as to that men­tion of heards of swine among the Gadarens, all that can be concluded thence is this, that Gentiles then in­habited there, and so Josephus distinctly numbers Ga­dara among the [...] which Pompey took away from the Jewes) and thirdly because 'tis said that [...], he travailed a great way off.

c Note: [...] V. 24. Dead] The Scripture-notion of the word [...] dead may be learn'd from hence, to signifie one that is desperately engaged in a wicked course. Thus those that were carried into captivity, and despair'd of returne, are call'd dead bones, Ezec. 37. 3. and the re­ducing of them is said to be the bringing them out of their graves, v. 12. So the state of Abrahams body, and Sarahs womb, in respect of having hopes of a posterity, is call'd deadnesse, Rom. 4. 19. noting despe­ration of children, and no more; So the state of unchri­stian living is call'd death, 1 Joh. 3. 14. And they that lived in a Gentile course are said to be dead in trespas­ses and sinnes, Ephes. 2. 1. (see Rom. 4. 17.) So 1 Tim. 5. 6. She that lives in pleasure is dead, while she lives. So the Jewes have a saying, Ill men while they live are said to be dead. And so the ancient Arabs, Not he that is at rest is dead, but the living dead man he is truly dead: and all this no otherwise, then according to the ordinary notion of Pythagoras, who for any that had forsaken his school, that is, refused to live according to his rules of Philosophy, had a [...], an empty coffin set in his place, to signifie him to be morally dead. Ac­cordingly reformation or recovery to good life, is call'd a rising from the dead, reviving, being quickned, pas­sing to life, in these and other places, and signifies no more by all these expressions but only repentance from dead works, or renovation.

CHAP. XVI.

1. AND he said unto his disciples, There was a certain rich man which had a steward, and the same was accused unto him that he had [wasted his goods.]

Paraphrase 1. unthriftily lavisht out that estate, which was entrusted to him to manage, and improve.

2. And he called him and said unto him, How is it, that I heare this of thee? Give an account of thy stewardship, for thou mayst be no longer steward.

3. Then the steward said within himself, What shall I doe? for my Lord taketh away from me the stewardship, [I cannot dig, to beg I am ashamed.]

Paraphrase 3. Having not been brought up to it, I am not able to earn my living by my labour, and so there is no way of subsistence imaginable for me, but to beg, and that is a shame for me.

4. I am resolved what to doe, that when I am put out of my stewardship, [they may receive me into their houses.]

Paraphrase 4. I may be entertained by my masters debtors.

5. So he called every one of his Lords debtors unto him, and said unto the first, How much owest thou unto my Lord?

6. And he said▪ An hundred [measures of oyle,] And he said unto him, Take thy bill, and sit down quickly, and write fifty.

6. bathes (vessels contai­ning neer 10. gallons a piece) of oyl.

7. Then said he to another, And how much owest thou? And he said, an hundred measures of wheat, And he said unto him, Take thy bill and write fourscore.

8. And the Lord commended [thefalse, or unfaithfull note a unjust steward, because he had done wisely: For the children of this world aremore pru­dent for their own generation then, [...] in their generation wiser then the children of light.]

Paraphrase 8. the Steward that decei­ved his Master, or, the officer to whom these fading things, the riches of this world, were intrusted: For worldy men are more provident and dextrous to make provision for themselves for the time to come, for the remainder of their life, then pious men are to provide for their eternall futurity.

9. And I say unto you, make to your selves friendswith the false Mam­mon, see note a. of the Mammon of unrighte­ousnesse, that when ye fail note b they may receive you into everlasting habitations.]

Paraphrase 9. Accordingly I advise you to make provision for your selves, by so using the fading wealth which is intrusted to you here, that when these transitory comforts forsake you, you may be received into heaven.

10. He that is faithfull in that which is least, is faithfull also in much; and he that is unjust in the least, is unjust also in much.]

Paraphrase 10. He that is a faithfull steward of Gods in a right use of the riches of this world, will be so in grace, which is more precious, and he that doth not make use of his wealth, so as is most agreable to Gods designe of trust, that is, gaining a richer crown for our selves hereafter, by dispensing it to them that want it here, that man as long as he continues such, will never make that use of grace, that he ought to doe.

11. If therefore ye have not been faithfull in thefalse [...], see note a. unrighteous Mammon, who will commit to your trust the true riches?]

Paraphrase 11. If therefore you have not made that use you ought of the fading riches of this world, who will intrust to you that which is more precious?

12. And if ye have not been faithfull in that which isanothers, who note c another mans, who shall give you that which is your own?]

Paraphrase 12. And if you have not made that use you ought of your worldly wealth, which is only intrusted to you for a time, as unto Stewards, and passes from one owner to another, What hope is there that God will give you those heavenly riches, which will alwaies continue to you, and become your propriety, which you may enjoy to all eternity?

13. No servant] can serve two masters, for either he will hate the one and love the other, or else he willassist, o [...] retain, see note on Mat. 6. m. hold to the one, and despise the other: ye cannot serve God and Mammon.

Paraphrase 13. Here are put together by S. Luke many speeches of Christ, v. 13, 16, 17, 18. de­livered by him in the Sermon on the Mount, and at other times, as first, that No servant

14. And the Pharisees also who were covetous, heard all these things, and they derided him.

[Page 245] 15. And he said unto them, Ye are they which justifie your selves before men, but God knoweth your hearts, for that which is highly esteemed amongst men, is abomination in the sight of God.]

Paraphrase 15. You never can think sit to acknowledge your selves guilty of Covetousnesse or any other fault, and are by men valued as the most sanctified persons, and that is all that you are sollicitous for, But God sees the depth of your hearts, and therefore detests and abominates you, who among men are so highly valued.

16. The law and the prophets were untill John; since that time the kingdome of God is preached, and [every man presseth] into it.

Paraphrase 16. the very Gentiles them­selves (see Mat. 11. 12.) presse

17. But [...] And it is easier] for heaven and earth to passe then one title of the law to faile.

Paraphrase 17. Which you are not to look on as any designe that the Law, and Prophets, the substantiall parts of the Jewish religion, should be abolished, or any carnal liberty brought in, instead of it by Christianity: that shall never be. See note on Mat. 5. g.

18. Whosoever putteth away his wife and marieth another, committeth adul­tery: and whosoever marieth her that is put away from her husband, committeth adultery.

Paraphrase 18. Mat. 5. 32.

19. There was] note d a certain rich man which was clothed in purple, andsilk [...] fine linen, and fared sumptuously every day.

Paraphrase 19. And by way of parable Christ told them, there was

20. And there was a certain begger named Lazarus, which was laid at his gate, full of sores,

21. And desiring to be fed with the crumbs which fell from the rich mans table: moreover the dogs came and licked his sores.

22. And it came to passe that the begger died, and was carried by the angels [into Abrahams bosome:] the rich man also died and was buried.

Paraphrase 22. into heaven to be pla­ced next to Abraham the fa­ther of the faithfull (Mat. 8. g.)

23. And in [...], hell he lift up his eyes being in torments, and seeth Abraham afarre off, and Lazarus in his bosome.]

Paraphrase 23. And being dead and in a place of tormenting flames, he beholds Abraham in a place of joy, and the poor Lazarus placed next to him. See note on Mat. 8. g.

24. And he cried and said, Father Abraham, have mercy on me, and send La­zarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame.

25. But Abraham said, Son, remember, that thou in thy life time receivedst note e thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.]

Paraphrase 25. And Abraham with all [...]. &c. [...]; [...], [...], Titus Bostren­sis p. 808. C. mildness and gentleness, and compassion, without any reproaching or reviling said unto him, All that I can in this thy sad condition impart to thee, is only to tell thee what thou art now to expect, and to mind thee of the reasonableness of it; For all thy portion of abundance, and prosperity, and ease, and selicity, without intermixture of afflictions, thou hast already enjoyed, and spent upon thy self, in thy life time, without im­parting them to any other though in neversomuch want of thy relief; and on the other side Lazarus hath had all his por­tion of afflictions already, And now 'tis but just, that he should have his blisse, and you your torment without any allay or mixture.

26. And besides all this, between us and you there is a great gulf fixed: so that they which would passe from hence to you, cannot; neither can they passe to us, that would come from thence.]

Paraphrase 26. But beside, there is an irreversible decree pass'd upon you, and all such, and 'tis not possible for all the saints in heaven to yeild, or obtain any release for you, or for you to get release one minute out of that state.

27. Then he said, I pray thee therefore, Father, that thou wouldst send him to my fathers house,

28. For I have five brethren, that he may [testifie] unto them, lest they also come into this place of torment.

Paraphrase 28. give an account of my condition, and with it, some seasonable needful exhortation.

29. Abraham saith unto him, They have Moses and the Prophets, let them hear them.

30. And he laid, Nay, father Abraham: [but if one went unto them from the dead, they will repent.]

Paraphrase 30. though they are not moved with the hearing Gods law, and denunciation of the Prophets, being so familiar with them, yet a messenger from the dead, which shall testifie his owne sight or knowledge, may probably work upon them to believe what he saith; and to be warned and reformed by it.

31. And he said unto him, If they hear not Moses and the prophets, neither will they be perswaded though one rose from the dead.]

Paraphrase 31. But Abraham answe­red him with a quite contrary affirmation, That they which by the knowledge of their duty, delivered by Moses and the denunciations of the Prophets, are not wrought on, or brought to obedience or amendment of life, would not in any probability be wrought on by a narration of one that came to them from the dead, There being more reason to perswade any rationall man, that the Scriptures are true, and worth our heeding, or (that being supposed as among the Jews it was) that upon that one motive delivered in them, he should reform and amend his life, then there would be to trust or believe him that should bring a message from the dead to any man on the earth, and to forsake an habit of sinne upon that motive.

Annotations on Chap. XVI.

a Note: [...] V. 8. Vnjust steward] What is meant by [...] unrighteousnesse in the 8. v. may be conjectured by the use of the same word v. 9. and the meaning of both, I conceive it to be fetch'd from some observations in the Hebrew tongue, as first that [...] just, and [...] true, are taken in the same sense by the sacred writers (& therefore Hesychius explaines [...] true distinctly by [...] just) that [...] is rendred by the Septua­gint [...] justice, Gen. 24. 49. and Isa. 38. 19. and consequently that [...] unjust and [...] true, are directly opposite one to another. Thus they are set in this place v. 11. (and Joh. 7. 18. [...] is express'd by [...], there is no unrighteousnesse, that is, falsnesse in him) and therefore must be resolved to signifie (both of them) in a notion wherein they are thus contrary one to another. And so indeed [...] unjust, and [...] deceitfull, appeare to be all one by comparing Mal. 2. 6. [...] iniquity was not found in his lips, with 1 Pet. 2. 22. [...] guile was not found in his lips. In this notion [...] seems [Page 244] to be used, 1 Cor. 15. 34. [...], awake tru­ly, or perfectly (in opposition to hypocriticall unsincere reformation,) explained by the not-sinning that fol­lowes. Now what is meant by [...] v. 11. is cleare, that true, perfect, valuable, durable riches, which is infinitely to be preferred before all the riches of this world (as [...], [...] truly food, Joh. 6. 55. is such food as will make him immortall that feeds on it, in opposition to the manna, which they that fed on, dyed) that is, either the reward and blisse in heaven only, or grace here (as preparative to that) together with that hereafter. [...] Consequently [...] opposite to that must signifie this inferiour, vain, superfluous (as Phavorinus took it, [...]) transitory, false wealth, so unvaluable in com­parison of that other, called by the Rabbins (just in that style) [...] the vain, or false, mammon, which they joyne with [...] the riches of this world, which is so scandalously vain and false and unfit to be trusted on, that [...] the Plenty or riches of this world (which is oft by the Targū rendred [...] mamon) is Prov. 10. 2. by them rendred [...] a lye. And then the same, no doubt, is the meaning of that other phrase, varyed from this only in the form, by a most ordina­ry Hebraisme, [...], mammon of injustice, or falsenesse, and an example of it we have (from whence the phrase seems to be transcribed) in the Tar­gum also, Isa. 33. 15. he separates himself [...] from the mammon of iniquity, or the false rich­es, and [...] the mammon of falsenesse, Ezech. 22. 27. Having found now the meaning of [...], and [...], v. 11. and 9. it will not be hard to resolve what is the meaning of the [...] steward of false­nesse also, [...] either so as may be proportionable to this no­tion of it, maintained throughout this parable, for those transitory false riches, called by the Targum (as was said) [...], falsenesse, that is, [...], and then it will signifie the dispenser of this inconstant, transitory, false riches of this world. Or else as it must, by that or­dinary Hebraisme, signifie [...], a false, un­just steward, as [...], an unjust Judge c. 18. 6. but so, not as to commend his falsenesse, but only his prudence, in making use of that wealth, which was put into his hands (be that called [...] v. 1. or [...] here, or [...] v. 9. or [...] v. 11.) so, as might give him a subsistence after, when his office was taken from him, and so the [...] the steward of falsenesse, that is the false steward, will be as perfectly all one with [...], the children of this world, i. e. worldly men, following in this verse, as the [...] or [...], the false riches or the rich­es of falsenesse, with the [...], the wealth of this world, or worldly wealth, as even now was said. As for the mention of [...] unjust in the second part or application of the Parable v. 10. which is there op­posed to [...] faithfull, that doth not refer to the deceit­fullnesse of the steward in the Parable in cheating his master, but to the rich man, in the counter part, his not making use of those possessions intrusted to him, to that advantage of his own soul to which they might have been improved. In which respect, he that doth like the steward in the Parable, makes such prudent provision for himself, is not [...] false, but [...] faithfull, making a gainfull use of that which was committed to his trust, which is there called being faithfull in a little, and is the very Christian virtue commended to us in that Parable, the making us friends with our riches; so that [...] there also signifies false, viz. to that trust put into their hands, in not making what advantage they might of it. [...] And lastly for that passage v. 12. [...], if you have not been faithfull in that which is anothers, it is not so to be taken as if the rich mans gaining by the trust committed to him, after the manner of the deceitfull steward, were thereby accu­sed; for on the other side the thing found fault with in the parable, in the 12. v. is the not doing that which the false deceitfull steward did, and was commended for, v. 18. that is the not making such an use of that transitory wealth (that passes from one owner to ano­ther) at that time put into his hands, as might help him to reception and entertainment, when he was out of his service. For (to conclude this matter) it must be obser­ved, that every rich man is in respect of God, as a stew­ard to his Master, appointed to be a dispenser of that wealth put into his hands by God, which may there­fore be here called [...] anothers, not so much his who possesseth it, as Gods whose steward he is, or theirs to whom it is to be dispensed. And then as in Ariste­les Rhetor. l. 2. c. 23. 'tis mentioned as a law of The­odectes, [...], that to them that did not take good care of other mens horses they did not deliver their own; so is it here, and only one difference there is between him, and a steward among men. He hath liberty to use the wealth put into his hands so as may be most (not only for his Masters, but also) for his own advantage, viz. to his endlesse reward in heaven; which though it were an injustice and falsenesse in a servant here on earth, who is altogether to consider his Masters profit, not his own, and so was injustice in this steward here, in the first part of the parable, yet it is duty, and that which by the will and command of God we are obli­ged to in the execution of that stewards office which the rich man holds under God, and is the only thing commended to us in this parable; and is so far from denominating him that makes that advantage of the treasure intrusted to him, an unjust or unrighteous steward in the application, that it denominates him [...] faithfull in the latter part of the parable and him only [...] false, that doth it not.

b Note: [...] V. 9. They may receive] The word [...] here is taken Impersonally, as it were, not denoting the per­sons that should receive them, whether God, or An­gels, or good works themselves (though 'tis true that Christ who accounts what is done to our poor bre­thren, done unto him, will so receive and reward the mercifull) but after the manner of the Scripture-speak­ing, to signifie no more, then you shall be received, that is, that these works of charity shall (through Gods ac­ceptance and promise to reward them) prepare, as it were, a place in heaven for you, and ye shall, when your riches faile, be received into everlasting habitations. This I suppose is the meaning of that place in Ecclus. c. 16. 14. [...] (not in the Dative but the Nominative case) [...], every work of mercy shall make, or prepare a place, to wit, in heaven for thee, and so the place will be intelligible, which otherwise will not, and the consequents will be naturall, [...], every man shall finde according to his works. Many examples of this phrase, [...], for you shall be received will be obvious to any in the reading of the Scriptures. So when we read 2 Sam. 21. 8. of the five sons of Michal (for so our Hebrew copyes now read, and so did those which the Chaldee and LXXII render) that she bare, &c. it cannot be understood, which she, that is, Michal, bare, but which were born to Adriel the son of Barzillai, for 'tis cleare they were not Michals but Merabs children. So 2 Sam. 24. 1. the anger of the Lord was kindled against Isra­el, and he moved, that is, not God moved for 'twas Sa­tan, 1 Chron. 21. 1. but) David was moved against them, &c. And so Castellio happily renders it to impulsus est David, &c. so in this Gospel c. 6. 38. we read [...] [...] they shall give in the latter part of the verse, for that which was [...] it shall be given, in the beginning. So Lu. 23. 31. [...], if they doe such things, that is, if such things be done, (that is, such judgements fall) on the green tree. So [Page 245] Rev. [...] 16. 15. [...], and they see his uncomelinesse, that is, his uncomlinesse be seen. So Lu. [...] 12. 20, this night [...], they require thy soul, that is, [...] thy soul is required from thee. So Mat. 19. 5. [...] is not he, that is, God, said, but it was said by Adam or rather by the historian, as his conclusion from thence, Gen. 2. 24.

c Note: [...] V. 12. Another mans] What is meant by [...] was before touched (Note a.) I shall only adde to the explication of it a passage of an antient writer,p. 145. the author of the Ecclesiasticall Hierarrhy c. 3. making a difference and opposition between the [...], on the one side, the things that have a true being, are possess'd immortally, and are eternally sweet; And on the other side, [...], the unstable pleasure which consists in things that are other folkes, and which is not really, but only in ap­pearance. On which 'tis Maximus's Scholion, [...], saith he, are [...]. The things that are other mens signifie the things of this world, which are not pro­perly any particular mans propriety, but passe from one man to another. And this truly seems the most pro­per notion of [...] here, those things that are not properly our own, in respect of the weak tenure we have in them, they passing from us, or we from them so ordinarily; and so the [...] here will be more fully agreeable, and parallel to the [...] false mammon, as we even now explained it, and to [...] that which is yours indeed (your propriet [...], peculiar, that shall never be removed from you) will be all one with [...], the true riches.

d Note: [...] V. 19. A certain rich man] That this is not a story but a parable, may appear by Gemara Baby. ad Cod, Berachoth, where thus much of it is set down, that a King made, [...] a great feast, and invited all the strangers, and there came [...], one poor man and stood at his gates, and said unto them, Give me [...] one bit or portion (almost the Latine, pars) [...] and they considered him not, and he said, My Lord the King, of all the great feast thou hast made, is it hard in thine eys to give me [...], one bit, or fragment, among them. And the title of this passage there is [...] A parable of a King of flesh and blood.

V. 25. Receivedst thy good things] The phrase of receiving thy good things seems to be agreeable to the Hebrew style, which useth [...] receiving his world for an uninterrupted course of secular felicity, when all things succeed according to a mans will in this world, according to an ancient saying of theirs, [...], whosoever shall pass through forty dayes without cha­stisments hath received his world, a full abundant re­ward for all the good he hath done here.

CHAP. XVII.

1. THEN said he unto his disciples, [It is impossible but thatscandals [...] offences will come;] but woe unto him through whom they come.

Paraphrase 1. It is not to be imagi­ned that God should so think fit to interpose his power perpetually as to hinder or not permit false doctrines and schismes, and other the like means of hin­dring or discouraging men in their Christian course to come into the world (Mat. 18. 7.) to draw men from the Christian doctrine of truth and charity.

2. It were better for him that a milstone were hanged about his neck, and he cast into the sea, then that he should [scandalize [...] offend one of these little ones.]

Paraphrase 2. discourage, or drive off one Christian to unchristian life.

3. Take heed to your selves, If thy brother trespasse against thee, rebuke him, and if he repent, forgive him.

4. And if he trespasse against thee seven times in a day, and seven times in a day turne again to thee, saying. I repent, thou shalt forgive him.]

Paraphrase 3, 4. Be ye carefull that ye be not guilty of any degree of this, But on the other side af­ter the example of Christ (mentioned in this matter, Mat. 18. 11, 12.) doe the utmost in your power to reduce any Christian that offendeth, though it be by injuring thee, In which case thou art to be so far from being angry with him, or designing revenge, that thou must, beside pardoning him upon his reformation how often so ever he offend thee, use all probable means to bring him to repentance.

5. And the Apostles said unto the Lord, Increase our faith.]

Paraphrase 5. Upon another occasion (most probably that Mat. 17. 20. where in the discourse between his disciples and him, he taxeth their unbelief) he was intreat­ed by some of the disciples, (who were not able to cast out a devil, or cure the young man of the Epilepsy, Mat. 17, 16.) that he would give them more of this gift of miracles, that they might be able to doe all, to which they were by his designation sent, but were not able to doe them, for want of some higher degree of this miraculous faith then as yet they had attained to.

6. And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea, and it should obey you.]

Paraphrase 6. And he said unto them, If you had but the least de­gree of true faith, you should by my power be enabled to work any the greatest miracle, remove mountains, Mat. 17. 20. make trees grow in the sea, &c. But what I mean by this true faith I will expresse to you by a parable, or similitude.

7. But which of you having a servant plowing or feeding cattel, will say unto him by and by, when he is come from the field; Goe and sit down to meat?

8. And will not rather say unto him, Make ready wherewith I may sup, and gird thy self and serve me, till I have eaten and drunken, and afterward thou shalt eat and drink?

9. Doth he thank that servant because he did the things that were commanded him? I trow not.

10. So likewise ye, when ye have done all those things which are commanded you, say, We are note a unprofitable servants: we have done that which was our duty to doe.]

Paraphrase 7, 8, 9, 10. As it is with an hired servant, 'tis not suffi­cient for him to doe that one businesse for which he was hired, but other common of­fices there are, which belong indifferently to all servants, as waiting at table, &c. and when he hath done his other works in the field, for which he was hired, as ploughing, &c. he must first set cheerful­ly to the other offices, before he think he have done his duty, or expect to receive his ordinary food, his daily wages; so must ye (whose task it is to cure diseases, cast out devils) doe all those things with all fidelity which are means to that end, or never think you have performed your duty. When confidence of my power, and using the mention of my name will not cast out devils, then solemn prayer is your duty to be superadded to that, and when that and prayer alone will not doe, you must adde fasting also, Mat. 17. 21. and not think that 'tis free for you to doe, or not to doe this (and that if you doe it, 'tis eminent virtue in you) but you must looke upon it as necessary duty, which when you have done, you have done no more then was commanded you, and was strictly required of you to doe. This is the best answer which is likely to be given to your request of having your faith encreased. Doe not you neglect the means, and you shall be able to doe what miracles you will; But as long as you think your partiall obedience will serve the turne, and will not take the pains to fast and pray, to cast out a devil, and the like; this is an infidelity in you, Mat. 17. 17, 20. which will disable you from doing those miracles, which otherwise you would easily be able to doe.

[Page 246] 11. And it came to passe, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

Paraphrase 11. who being unclean by their leprosie, and so to be se­parated from society, durst not come near unto him.

12. And as he entred into a certain village, there met him ten men that were lepers, [which stood a farre off.]

13. And they lifted up their voices,] and said, Jesus Master, have mercy on us.

Paraphrase 13. And being farre from him, they cried aloud to him,

14. And when he saw them, he said unto them, [Go shew your selves unto the priests. And it came to passe, that as they went, they were cleansed.]

Paraphrase 14. You shall be healed, and therefore go and shew your selves to the priest, which by the law you are required to do when the cure is wrought, that he may pronounce you clean, Do you go immediately to the priest, and before you come thither, you shall be cured. And accordingly it fell out, as they were on their way, they were healed.

15. And one of them when he saw that he was healed, turned back, and with a loud voice glorified God,

16. And [fell down on his face at his feet,] giving him thanks: And he was a Sa­maritan.

Paraphrase 16. now came near unto him, being cured of his un­clean disease, which before made him stand afar off, and fell down before him on his face,

17. And Jesus answering said, Were there not ten cleansed, but where are the nine?

18. There are not found that returned to give glory to God, save this stranger.]

Paraphrase 18. No one hath return'd to acknowledge the mercy, save this one, who is a Gentile, or no Jew, (for so are the Samaritan [...], accounted by the Jews)

19. And he said unto him, Arise, go thy way, thy faith hath made thee whole.

20. And when he was demanded of the Pharisees, [When the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation.

21. Neither shall they say, Lo here, or, lo there, for behold the kingdom of God is within you.]

Paraphrase 20, 21. When that king­dom of God, which John Bap­tist and he had preached so of­ten, should come, he said, It comes not in any splendid manner as you expect, with a pompous solemn Court along with it, for men to gaze and look upon it, and say, Lo here it comes, as it is wont to be with ordi­nary Courts of kings, when they remove. For indeed it is already among you, the Gospel preacht, which is the scepter of this king­dom, and all other parts are but attendants of that. See Mat. 3. c.

22. And he said unto his disciples, The dayes will come, when ye shall desire to see one of the dayes of the son of man, and ye shall not see it.]

Paraphrase 22. And turning to his di­sciples, he tells them of these Pharisees, and other the like contemners of his preaching, that they that now despise this scepter of the kingdom, receive not the Gospel, there shall come out against them that iron rod, destruction for this great sinne, and then 'twill be too late for them to wish for these daies of mercy, which now they despise, and make no use of.

23. And they shall say to you, See here, or, see there, go not after them, nor fol­low them.]

Paraphrase 23. Then many shall put you in hopes of a deliverer, pre­tend that there is a Messias in this or that place, but do not you follow nor heed any such report, nor look for any such deliverer. See Mat. 24. 25.

24. For as the lightning that lightneth out of one part under heaven, shineth unto the other part under heaven: so shall also the son of man be in his day.]

Paraphrase 24. For a destruction shall come like lightning, quick and fearful, upon the Jews from the Romans in this day of Christ's vengeance upon his enemies. See note on Heb. 10. a.

25. But first must he suffer many things, and be rejected of this generation.]

Paraphrase 25. But this shall not be till after Christ's being rejected and crucified by the Jews.

26. And as it was in the daies of Noe, so shall it be also in the daies of the son of man.

27. They did eat, they drank, they maried wives, they were given in mariage, untill the day that Noe entred into the ark, and the flood came, and devoured them all.]

Paraphrase 26, 27. And as it was in the old world, when for the great provocations thereof, God was pleased to send the flood upon it, without any vi­sible change, or omen, or pre­signification of the particular time, Mat. 24. 36. (onely Noah preaching repentance to them, and they not hearkning to him, and then his building an ark, and going into it with his family) no man expecting it, the flood came and swept away all but those in the ark, so shall it be, when Christ comes to work his revenge upon his crucifiers, when they expect it not at all, as soon as ever a course is taken for preserving the faithfull from the destruction (see note on Mat. 24. 9. and Rev. 7. 3.) the vengeance shall light upon the rest, and destroy all that are left in Ierusalem. And that is all the foreknowledge of the time you shall have in answer to your question, ver. 20.

28. Likewise also as it was in the daies of Lot, they did eat, they drank, they bought, they sold, they planted, they builded.

29. But the same day that Lot went out of Sodome, it rained fire and brimstone from heaven, and destroyed them all.

30. Even thus shall it be in the day when the son of man is revealed.]

Paraphrase 28, 29, 30. And as when the sins of Sodome were filled up, and their crie was gone up to heaven, and God determined to destroy them, The people went on in their ordinary course, doing all things according to their wont, and then on that very day when Lot went out of Sodome, the fire and brimstone fell on that city; So as soon as the faithfull, penitent Christians depart out of Ierusalem, that fatall day shall come upon the rest, that day, I say, wherein Christ shall reveal himself by his judgements on his enemies and crucifiers, (see note on Heb. 10. a.)

31. In that day he that shall be upon the house top, and his stuffe in the house, let him not come down to take it away, and he that is in the field, let him likewise not return back.]

Paraphrase 31. When thus you see judg­ment break out, let every man then that is in Iudaea make all possible speed to get out of it, as Lot and his family did out of Sodome.

32. Remember Lot's wife.]

Paraphrase 32. And the least delay or stop in the course, all inclinations of kindnesse to the sins or company of that place, may be as fatall to any, as 'twas to Lot's wife, who looking back became a pillar of salt, Gen. 19. 26.

33. Whosoever shall seek to save his life, shall lose it: and whosoever shall lose his life, shall note b preserve it.]

Paraphrase 33. He that shall take any unchristian course of compli­ance (as the Gnostick Christians did afterwards with the Jews, to escape their persecutions) he undoubtedly shall perish in it, and he that being a disciple of mine, shall for the testimony of my truth cheerfully and courageously venture death, is the onely person that shall escape this judgement. (See note on 2 Pet. 1. c.)

[Page 247] 34. I tell you, In that night there shall be two men in one bed, the one shall be taken and the other left.]

Paraphrase 34. Then shall it not be in the power of any worldly pro­vidence to work any deliverance for any, but as in Sodome an Angel came and took Lot by the hand and led him out, preserved him, when many others were left behind, so shall it be now, Those whom God will thus please to seal, Rev. 7. 3. and preserve, the believers and constant professors, those shall be delivered and none else.

35. Two women shall be grinding together, the one shall be taken, and the o­ther left.

36. Two men shall be in the field, the one shall be taken, and the other left.

37. And they [answered and said unto him, Where Lord?] And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

Paraphrase 37. said, If we may not know the time when, yet Lord, where shall these eminent judgements shew themselves? See note on Mat. 24. m.

Annotations on Chap. XVII.

a Note: [...] V. 10. Vnprofitable servants] What is meant by [...], unprofitable servant, will be matter of some question, because of the somewhat distant chara­cter set upon it, Mat. 25. 30. There he is to be cast into utter darknesse, his unprofitablenesse is a damning sin, expressed also by wickednesse and slothfulnesse, but here they that have done all that is commanded (which sure is not a state of so much danger) must yet call them­selves unprofitable servants, because they have done no more then so, have done nothing for which they should be thanked or rewarded above ordinary, v. 9. To this 'twere answer sufficient to say, that the same word is of­ten used in several notions, sometimes in a stricter (for barely not-profitable,) sometimes in a larger sense. Thus [...] might seem to be used Psal. [...] 14. 3. and from thence Rom. 3. 12. (see Note on Rom. 1. g.) for all kind of impiety (as [...] is sometimes he that lives not ex­actly according to law, sometimes the most wicked, law­less person) but that word in that place must be un­derstood according to the notion of the Hebrew there, which signifies putrid, or stinking,, which is therefore uselesse, good for nothing, as rotten Eph. 4. 29. is op­posed to good for use. Beside this therefore, there may be yet a farther account given of the word in that of Mat. 25. thus, The phrase [...] signifies a servant that brings in no profit to his Master. Now according as the office or employment of this servant is, so this will have more or lesse of guilt in it; he whose office or ser­vice consists in trafficking for his Master, to whom 'tis under precept (as it was in that servant, Mat. 25. he had been commanded by his Master to trade with his talent, Luk. 19. 13. and from thence an obligation lay upon him, he ought to have put the money to the exchan­gers, Mat. 25. 27.) his not bringing in profit is down­fight disobedience, and accordingly as he is call'd unpro­fitable in one place, v. 30. so he is formerly by the same Evangelist styled wicked, and slothful, v. 27. which he could not have been, if he had done all that was required of him. And so though a bare unprofitableness sounded in a performance of all that was commanded (as here it was) bring not utter darkness upon the servant, but only deprive him of thanks, or reward above wages, v. 9. yet when that unprofitablenesse is inseparable from direct breach of precept, as there it appears to be, there it most justly brings that severe sentence upon the unprofitable. This difference then (which is but Extrinsecal, & Acciden­tal to the nature of the word) being acknowledged, and so giving the account why the unprofitable in one place should be under a greater guilt then in the other, in all other respects the notion will be the same in both places. There tis set to signify him who had brought in no profit to his Master, made not use of his abilities, v. 25. to im­prove the talent committed to him. And agreeably so it must signifie here. For two sorts of services are here taken notice of, One, that which is the particular task for which he is hired, as ploughing, feeding cattel, v. 7, another, which though it be not named or specified to him, or indented for at his entring into the service, yet belongs to every one, what office soever he is in, (as he is a servant) viz. bringing in meat, waiting upon his ma­ster at table, v. 8. This Aristotle in his Politicks names among the [...], those services that be­long to every servant (as the [...] are Grammar, Musick Exercises, which belong to all young men, whatsoever faculty they apply themselves to.) Parallel to this, what services are of this kind, though they be not specified, or indented for by name, they are yet in all reason, and by obligation of obedience and service to his Master, to be performed by him; and he that neglects or refuses to perform them, doth not perform the duty of a servant, and for such neglect de­serves stripes, where the Master hath that power over servants (as in Christs speeches he is supposed to have, he shall be beaten with many or with few stripes, which may be the reason that among the Jews there is no law given for the obedience of servants to Masters, because the Masters could by punishments enforce that them­selves.) But then when all this is performed, this is little for the commendation of a servant, neither thanks, nor reward extraordinary are due to him for this. It must be remembred, what Seneca hath observed, that the ser­vant is humilis amicus, a lower sort of friend, that is to tend and consider his Masters good, and to contrive what may most tend to it, and perform it upon occasions, Exi­guum est ad logem bonum esse, saith he, It is a petty small thing to do no more then he is commanded to do, that is the meaning of [...], and [...] here, doing what is commanded, nothing but strict duty, what he is obliged to, as a servant. The profitable or useful servant doth more then so, whatever he sees will tend to his Masters advantage, he doth it of his own ac­cord; and he that doth not, though he have broken no precept, is yet to acknowledge himself unprofitable. And this notion of the unprofitable servant belongs fitly to this place, where, I suppose, Christ speaketh of the un­faithfulnesse of the Disciples, who contented themselves with calling the name of Jesus over the Epileptick, and when that would not do, did not proceed to fasting and praying (which means would have enabled them to cure him) and now come and desire Christ to encrease their faith, v. 5. that is, their power of working mira­cles, when (as he tells them) if they would do their du­ty in all parts, as becomes servants to do, that is, fast and pray when need required, use the proper and neces­sary means toward the end, they would be able to do what miracle they pleased. And this is but duty, saith Christ, the doing of it they must not look on as super­erogating virtue, but as that to which they are strictly obliged, and which, though it be not commanded to all, yet being a means necessary to an end, is, by interpreta­tion, commanded to all them to whom that end is com­manded, and so to them who were commanded to cure diseases, &c. Mat. 10. 8. For 'tis ordinarily said that there are two sorts of Necessaries, 1. those things that are so necessitate pracepti, by necessity of precept, or be­cause they are commanded: 2. others necessitate medii, necessary as means, without which I cannot do that service which is required of me; And so was this of [Page 248] fasting and praying to the casting out of some devils (the Apostles task at that time, part of their office) and as they that do not this fail much of their duty, and have no reason to expect that God will supply them, enable them farther to do that work without use of that means, so they that do it have little reason to expect any thanks for it, which is the adequate importance of this place.

b V. 33. Preserve it] [...] the word here used hath a special significancy inSee Theo­phylact Si­mocatt. [...] Greek authors opposite to [...]. As the latter belongs to those creatures which bring forth egges first, and then, after some time, living creatures, so the former belongs to all other creatures which bring forth alive at first. And this might have not onely a commodious but elegant sense in this place, thus, that they that die and lose their lives for Christs sake, shall immediately, without any intervall of the [...] sleeping of the soul in death, bring forth a new life into all eternity. But perhaps it may be unfit to affix this Critical notion of the word in Humane writers to this of S. Luke; and if we judge by the use of the word in the Greek of the Old Testament, which hath a grea­ter consent and sympathy with the writers of the New Testament then any other sort of books, [...] will signifie no more then [...] to save or preserve; for so it is used Exod. 1. 17, 18, 22. And then the meaning of the verse will be, that he that shall use any crafty means of policy at that time to save his life, it shall probably prove unsuccessefull to him, when he that intrusts him­self and his life to Gods providence and direction, and so doth endanger the losing of it, shall be more likely to save it then any other.

CHAP. XVIII.

1. AND he spake a parable unto them, to this end, that men ought [alwaies to pray and note a notbe sloth­full, to faint,]

Paraphrase 1. to be constant and dili­gent in the performance of the duty of prayer, not onely in respect of God, to whom it is a duty, but in respect of themselves, whose petitions are by assiduity most likely to be obtained,

2. Saying, There was in a city [a judge, which feared not God, neither regar­ded man.]

Paraphrase 2. an unjust and harsh judg, which neither was moved with conscience of duty to God, nor with shame or remorse, or compassion toward any man.

3. And there was a widow in that city, and she came unto him, saying, [Avenge, me of] my adversary.

Paraphrase 3. Do me justice against

4. And he [would not for a while:] but afterward he said within himself, Though I fear not God, nor regard man,

Paraphrase 4. delayed to do it.

5. Yet because this widow troubleth me, I will avenge her, [lest by her conti­nual comingshe re­proach me. she note b weary me.]

Paraphrase 5. lest her coming so conti­nually for justice be a reproach to me, and a testimony before others of my injustice to her, and so be matter of shame to me, if I deny her; or, lest at last she fall a reproaching me, casting contumelious words upon me.

6. And the Lord said, Hear what the unjust judge saith.

7. And shall not God [avenge his own elect, which crie day and night unto him? and is he slack toward them? him, note c though he bear long with them?]

Paraphrase 7. do justice for his elect whose constant prayers impor­tune him to it, and shall he not do it speedily?

8. I tell you that he will avenge them speedily. Neverthelesse when the son of man cometh, shall he find faithon the land? [...] upon the earth?]

Paraphrase 8. Yea certainly he will sud­denly proceed against their per­secutors, and when he doth so, it will fall very heavy upon the Jews: For when Christ comes to do vengeance, there shall be very few Christians to be found in Iudaea (see note on Mat. 24. b.) they that are converted of the Iews shall be gone out and disper­sed among the Gentiles. See note on Mat. 24. g.

9. And he spake this parable unto certain, which [trusted in themselves that they were righteous, and despised others.]

Paraphrase 9. which had a great opi­nion of their own perfections, and so lookt on all others with scorn.

10. Two men went up into the Temple to pray, the one a Pharisee, and the other a Publican.]

Paraphrase 10. In the Temple there are two courts, one for the Iews, the other for the Gentile-proselytes that lived among them, (see note on Ephes. 2. a.) and to those two went up, to the first a Pharisee, to the second a Publican, to pray.

11. The Pharisee stood and prayed thus with himself,] God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Pub­lican.

Paraphrase 11. And no person being present to either but God; to overhear them, the Pharisees words were these,

12. I fast twice in the week, I give tithes of all that I possesse.]

Paraphrase 12. I fast every munday and thursday, the second and fift dayes of every week, on which we are wont to hear the Law read in our Synagogues, and I pay tithes of herbs and every thing which others make doubt (it being not determined by law) whether they are to be paid or no.

13. And the Publican [standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast,] saying, God be merciful to me a sinner.

Paraphrase 13. being in the court of the Gentiles, was in a sad hum­ble pensive guise, and by his gesture and action express'd a wonderfull great contrition and indignation against himself for what he had done, and used this affectionate form of confession and deprecation,

14. I tell you, [This man went down to his house justified rather then the other: For] every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

Paraphrase 14. This mans mean and lowly opinion of himself was more acceptable in the sight of God, together with his confession and contritition, then all the Pharisees good actions, his exact fasting, and paying of tithes be­ing accompanied with that high and arrogant opinion of himself; For, &c. Mat. 23. 12.

15. And they brought unto him also infants, that he would touch them; But when the disciples saw it, they rebuked [them.]

Paraphrase 15. those that brought them, Mar. 10. 13.

16. But Jesus called them unto him, and said, Suffer little children to come un­to me and forbid them not, for [of such is the kingdom of God.]

Paraphrase 16. these are of that temper of humility and meeknesse, which is so necessary an ingredient in a Christian, Mar. 10. 14.

17. Verily I say unto you, [Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein.]

Paraphrase 17. There is no admission or reception to Christianity for any but such.

[Page 249] 18. And a certain ruler asked him, saying, Good master, what shall I do to in­herit eternal life?

Paraphrase 18. Mat. 19. 20. Mar. 10. 17.

19. And Jesus said unto him, Why callest thou me good? none is good save one, that is, God.

Paraphrase 19. Mar. 10. 18.

20. Thou knowest the commandements, Do not commit adultery, Do not kill, Do not steal, Do not bear false witnesse, Honour thy father and thy mother.

21. And he said, All these have I kept from my youth up.

22. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing, fell all that thou hast and distribute to the poor, and thou shalt have trea­sure in heaven, and come, follow me.

Paraphrase 22. Mar. 10. 21.

23. And when he heard this, he was very sorrowfull, for he was very rich.

24. And when Jesus saw that he was very sorrowfull, he said, How hardly shall they that have riches [enter into the kingdom of God?]

Paraphrase 24. follow me, and become Christians, and attain everla­sting felicity?

25. For it is easier for a camel to go through a needles eye, then for a rich man to enter into the kingdom of God.]

Paraphrase 25. There is nothing of more difficulty imaginable.

26. And they that heard it, said, [Who then can be saved?]

Paraphrase 26. Who is able to receive this severe doctrine, to be a Christian, and attain blisse upon these terms, to enter on this strict course, to be a subject of Christs, who requires such tasks of his disciples?

27. And he said,] The things which are impossible with men, are possible with God.

Paraphrase 27. But he said, &c. See Mat. 19. 26.

28. Then Peter said, Lo we have left all and followed thee.

29. And he said unto them, There is no man that hath left house, or parents, or brethren, or wife, or children for the kingdom of Gods sake,

Paraphrase 29. Mat. 19. 29.

30. Who shall not receive [manifold more in this present time,] and in the world to come life everlasting.

Paraphrase 30. a most plentifull return of advantages (as rich as any the most fruitfull season produceth) in this world, abstracted from those which he shall receive hereafter in heaven.

31. Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the son of man shall be accomplished.

Paraphrase 31. Mat. 20. 18.

32. For he shall be deliver'd unto the Gentiles, and shall be mocked, and spight­fully intreated and spit on.

33. And they shall scourge him, and put him to death: and the third day he shall rise again.

34. And they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken.]

Paraphrase 34. And they did not in any manner understand what he meant by those words.

35. And it came to passe, that as he was come nigh unto Jericho, [a certain blind man,] sat by the way side begging.

Paraphrase 35. two blind men, Mat. 20. 3.

36. And hearing the multitude passe by, he asked what it meant.

37. And they told him that Jesus of Nazareth passeth by.

38. And he cried, saying, [Jesus thon son of David, have mercy on me.]

Paraphrase 38. O thou omnipotent eternal son of God, of whom the Prophets have told us, that thou shouldest be born of a Virgin, of the off-spring of David, I be­seech thee to pardon my sins, and shew thy divine power in healing me.

39. And they which wentor, by, the Kings MS. reads [...] before rebuked him, that he should] hold his peace: but he cried so much the more, Thou son of David have mercy on me.

Paraphrase 39. And the multitude that went along or attended him, chid him, and bid him.

40. And Jesus stood and commanded him to be brought unto him; and when he was come near, he asked him,

41. Saying, What wilt thou that I shall do unto thee? And he said, Lord that I may receive my sight.

42. And Jesus said unto him, [Receive thy sight, thy faith hathmade thee whole, [...] saved thee.]

Paraphrase 42. thy believing me to be the Messias, express'd by thee, v. 38. and v. 41. is rewarded by this cure, thy sight shall be restored to thee by this word of mine.

43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

Annotations on Chap. XVIII.

a Note: [...] V. 1. Not to faint] [...] here is to be explai­ned by Hesychius and Phavorinus, who have jointly, the one out of the other, these words, [...] (not as the printed copies of both authors corruptly read it, [...], but, as 'tis clear it must be men­ded) [...], by which 'tis clear, that the word signifies negligence or carelessenesse. The other rendrings of the word by non defatigari and non deficere, seem to be grounded on a conjecture that the reading should be [...], whereas the Manuscripts agree in this other reading, and the importance of the Parable is very well satisfied with it, which is to stirre us up to dili­gence and importunity in prayer, [...], to pray at all times, [...] answerable to which is [...] in the Parable v. 5. that is, coming perpetually, con­stantly (according to the importance of the Hebrew [...]: see note b.) and therefore the Syriack here reads, coming at all times, that is, never to omit the constant, frequent, set houres of performing this duty. So likewise 2 Cor. 4. 1. Having this ministry, this office intrusted to us, [...], we are not slothful or negligent in it; So Gal. 6. 9. When we are a doing good, [...], let us not be slothful, but as men that have a sure reward in their eye, &c. And in the same matter, 2 Thess. 3. 13. [...], be ye not negligent in doing good: onely it is to be observed that as [...] in Greek signifying sometimes an idle, sluggish, base per­son, (and so ignavus, a slothful person, in Latine) is also [Page 250] a fearful, pusillanimous, cowardly person, so [...] in some places being, by the Context concerning afflictions, determin'd to it, signifies to be discouraged, to play the coward. So 2 Cor. 4. 16. when, upon the consideration of the afflictions which attend the preaching of the Go­spel, he yet resolves that the gain which they are to re­ceive by it, is more then the losse of life it self to him, and thereupon, contrary to all discouragements, [...], we are not afraid, or discouraged; for if our outward man be destroyed, if we should suffer any affliction even to death it self, yet, &c. So Ephes. 3. 13. Wherefore I beseech you [...], not to be discouraged, or afraid, or disheartened, in your Chri­stian course, on occasion of my afflictions suffered for you, for this (that I suffer for you) is your glory, matter of in­citement, not of discouragement to you. And these are all the places, where the word is used in the New Testament.

b Note: [...] V. 5. Weary me] The word [...] is twice used in the New Testament, here and 1 Cor. 9. 27. It is an Agonistical word in the first use of it, belonging to the [...] or cuffers, which was one of the Grecian exerci­ses, or to the [...], which was a mix'd exercise, made up of cuffing and wresting together, and is the thing referr'd to in that place to the Corinthians, a­mong whom the Isthmii agones (one of the four sorts of them in Greece) were celebrated. Now the word coming not from [...] and [...] (as, against all Analogie, some would have it) but from [...], and that from [...], a lividnesse, or blewnesse under the eyes, or, on the face, and that such as is caused by blowes, signi­fies distinctly to strike in the face with the fist, or with caestus which they used in their hands to cuffe with: and so as the word [...] to get the adversary un­der him, belongs there to wrestling, so this [...] to cuffing, and both together make up the [...] (the exercise so called from [...] and [...] as requiring all strength, to the using of it) which, saith [...], &c. S. Chry­sostome, the Apostle referres to there. From this Ago­nistical use of the word [...], and [...], ano­ther is, which is gotten into common use for reproach­ing or putting any man to shame, that blewnesse under the eyes, or on the face being a visible mark of being beaten. And thus as the Latine suggillatio, so this Greek word is used among the Latines, Consulatus Auli, saith Cicero, non tam Consulatus est, quàm Magni no­stri hypopion, His Consulship is a meer contumely or re­proach to Pompey who made him Consul. p. 87. So in Nilus [...]. Narr. 6. speaking of the valiant expressions of a gallant woman, he saith [...], that he received them as contumelies and upbraidings of his own impatience. And thus the word is to be taken in this place, either, Lest her continual coming shame me, or, Lest she coming so oft, at last let loose her tongue to contumelies and railings at me. But the former is the most proper sense, most agreeable to the acception of [...] in the sacred dialect (being the Greek of [...], which Psal. 103. 9. is rendred [...], and so 1 Thess. 2. 16. signifies long duration or continuance, and is ordinarily rendred for-ever) and answerable ex­actly to the designe of the Parable, set down v. 1. that we ought to pray [...], and that by doing so, we should make God ashamed (as it were) to deny or cast off our importunity. Hence it is that the Fathers in their prayers and speeches to God use the phrase, [...]. I put thee to shame, to wit, by continual impor­tuning. [...], in S. Basils Li­turgie, I put thee to shame, thou that art the onely good. So in the Psaltery of the Greeks, in which there are so many prayers mix'd, [...], &c. Vnlesse, O Lord, thy goodnesse put thee to shame, that is, extorted this from thee; Which expression of theirs, as it referres without all doubt to this of S. Luke, and is but another way of paraphrasing Gods being wrought on by way of im­portunity; so it is a clear evidence of the truth of what hath been said, of the notion and importance of this word [...] in this place.

c Note: [...] V. 7. Though he bear long] The meaning of [...] here is best found by comparing the verse with Ecclus 35. 19. where speaking of God, [...], saith he, [...], The mighty one will execute judge­ment, and will not delay, nor be slack toward them. So [...], patience, or long sufferance, signifies slack­nesse in punishment, or deferring of it. And so that verse there, is but a paraphrase of this. The difference is 1. that this is by way of Interrogation, which, we know, serves onely to increase the force of the Affirmation, and 2. that [...] in the close is in the Participle, which, though it be easily supplied with the Verb [...], ordinarily understood, yet in very ancient copies, as that most ancient one in the Kings Library, and so in that which S. Chrysostome, and [...] p. 1075. c. Antiochus, and the ancient Translator, and also the Syriack and Arabick made use of, it is read [...]: And so the sense is complete —Doth he delay? or, Is he slack toward them? or in doing justice to them? Certainly he shall not. See Theo­phylact. The occasion of Christs saying this in this place may seem to be, to take off the great stumbling block from the Disciples, or converted Jews, who as yet saw nothing but afflictions toward themselves and Christ, were persecuted for Christianity, whereas the Jews that held out against Christ continued prosperous in it. To these our Saviour both here, and ch. 21. 28. gives assu­rance that an heavy vengeance shall light upon this na­tion, that it shall be utterly laid wast, that the Jewish religion (which, as long as it lasted, seemed a great pre­judice against the faith and doctrine of Christ) shall be destroyed, that the persecuted believers shall be delive­red, and this that should suddenly come to passe with­in the age of some that then lived, Mat. 16. 28. Mat. 26. 64. and Joh. 21. 22. To the same purpose it is, that the Apostles in their Epistles, when they speak to these converted Jews, scattered abroad upon the persecution in Judaea, do very frequently mention the suddennesse and certainty of this vengeance on the Jews, and destru­ction of their Temple and worship, as an argument of great force to keep those converts in their faith, who, as long as the Temple stood, and the sacrifice continued, were oft tempted to doubt, which was the truer religion, the Christian, or that of the Jews. So we find S. Paul pressing it Rom. [...] 13. 11. knowing [...], this great sea­son, this famous time foretold of, wherein they were to be rescued from their persecutors, and so their [...] (the same that was mention'd Mat. 10. 22. see note h.) nearer then when they first believed, or were converted to the faith. And again [...], this day was nigh at hand, and therefore they should keep close to all Christian practise; so Jam. 5. having denounced the woes then near approaching upon the Apostarizing Gnosticks (who to preserve their worldly tranquillity complied with the Jews, and joyned with them in persecuting the Orthodox Christians) v. 1. &c. and the cries of the op­pressed and persecuted (that is, of the [...] the elect crying here) v. 4. he then comforts the believers v. 7. by this argument, v. 8. that this [...] this coming of the Lord (the very same that is here v. 8.) was now close at hand, [...] and that explained by [...], the judge standing at the dore, which shews that he will [...], as it is in this verse, avenge the sufferers, the believers speedily. The same argument is pressed by S. Peter (who, as S. James, c. 1. 1. wrote to those of the dispersion, that is, to the converted Jews scattered in other nations, upon their being persecu­ted out of Judaea.) 1 Pet. 4. 7. The end of all things (that is, of the Jewish sacrifices, and all their legal cere­monies, and the Temple, and people) is at hand, though [Page 251] Mat. 24. 6. it was said, that it is not yet. So 1 Joh. 2. 18. It is the last houre, and therefore it follows, that as you have heard, Mat. 24. 5. that many counterfeit Christs should come (before that finall destruction of Jerusalem) so, saith he, 'tis now, by which we know 'tis the last hour. So Heb. 10. 25. when men were so scan­dalized at the prevailing of the unbeleivers, and perse­cuting of the Christian faith, that they neglected their assembling together, gave off their publick meetings, he then rouzeth them to stirre up one another to the carefull performance of that neglected duty, by their seeing [...], [...] that this day of vengeance (so called Lu. 21. 22.) upon that nation and people was now very neer at hand. All which, if (when 'tis then said to approach, and to be at the doore) it belonged to the day of judgment, (now, after so many hundred years, not yet come) what a [...] were this? what a delaying of his coming, and consequently what an objection against the truth of Christian religion? As Mahomet having promised after his death he would presently return to life again, and having not perform'd his promise in a thousand yeares, is by us justly con­demned for an Impostor. See Mat. 24. 34.

CHAP. XIX.

1. AND Jesus entred, and passed through Jericho.

2. And behold, there was a man named Zacchaeus, which was the chief among the Publicans, and he was rich.

3. And he sought to see Jesus who he was,] and could not for the prease, because he was little of stature.

Paraphrase 3. And he was very desi­rous to see the person of Jesus, having no farther designe, or thought at the present, but that, ver. 14.

4. And he ran before, and climbed up into a sycomore tree to see him; for he was to passe that way.

5. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste and come down; for to day [I must abide at thy house.]

Paraphrase 5. I mean to be entertai­ned by thee.

6. And he made haste and came down, andentertain'd him rejoi­cing, [...] received him joyfully.

7. And when they saw it, they all murmured, saying, That he was gone to be [guest with a man that is a sinner.]

Paraphrase 7. entertained in an hea­then's, or, Publican's house.

8. And Zacchaeus stood and said unto the Lord, Behold Lord, the half of my goods I give to the poor, and if I havewronged any man. taken any thing from any man by false accusation, I restore him fourfold.]

Paraphrase 8. And whilst Christ was there, Zacchaeus made this speech unto him, Sir, half my wealth I bestow upon the poor, and whomsoever I have defrauded (see note on c. 3. c.) or, as a Publican, exacted more from them then was due, I will, according to to the law for theeves, make a fourfold restitution.

9. And Jesus said unto him, This day is salvation come to this house, for so much as he also is the son of Abraham.]

Paraphrase 9. And Jesus said unto him, This day repentance, and so the Gospel, and the mercies of the Gospel are come home to Zacchaeus, as being a believer, and so one (though a Publican) to whom the promises made to the seed of Abraham doe belong.

10. For the son of man is come to seek and to save that which was lost.]

Paraphrase 10. His being an heathen or Publican, or a sinner in his former life, doth not render him uncapable of receiving benefit from me, but contrariwise gives him a capacity of it, upon his repentance. For this was the end of my coming to reduce sinners to repentance, and to obtain mercy for such, Mat. 18. 12.

11. And as they heard these things, he added, and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdome of God should immediately appear.

12. He said therefore,a certain man of high birth, [...] A certain noble man went into a farre countrey to re­ceive for himself a kingdome, and to return.]

Paraphrase 11, 12. And at this time, or not long after, being now not farre from Jerusalem, the chief city of the Jewes, and so the palace or royall city, and upon occasion of their thin­king, that he would shortly take upon him a regall authority, (chap. 17. 20.) and that that would be at Jerusalem, he spake this parable unto them, A certain man born heir to a kingdome, took a great journey to take possession of it (hereby intimating of himself, that he was to suffer, and rise, and goe to heaven, so to be installed in his kingdome) and then to return again in an eminent manner to shew himself among his countrey-men where he was born, and over whom he was to reign.

13. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy untill I come.]

Paraphrase 13. And having severall servants, he gave each of them a stock of mony to traffick with in his absence, commanding them to improve it to his best advantage, that he might receive the benefit of it when he returned, (noting that the Apostles were after his departure to preach to the Jewes, gain as many of them as they could, goe through all their cities, before Christ should thus come and shew himself in that regall illustrious manner upon them, and so likewise that all other inferior Christians were, and are to imploy their diligence and industry, according to their talents, to bring in some encrease unto God.)

14. But his citizens hated him, and sent a messenger after him, saying, We will not have this man to reign over us.]

Paraphrase 14. Now the reason of his journey to that far countrey, v. 12. was because those his countrey-men, over whom he was to reign, and was now only gone to be installed or inthroned in his right, set themselves contumaciously against him, and disclaimed having him for their king, (noting the Jewes standing out against the faith, as 'twas after his resurrection preacht to them by the Apostles, see note on Mat. 24. b.)

15. And it came to passe, that when he was returned, having received the kingdome, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.]

Paraphrase 15. And when he came back again, after his instal­ment, to exercise his regall office among them, he first ex­amined his servants what in­crease they had made, (noting the fruit that had come in, the harvest or number of converts by the preaching of the Apostles over all Jewry.)

16. Then came the first, saying, Lord, thy pound hath gained ten pounds.

17. And he said unto him, Well, thou good servant, because thou hast [been faithfull in a very little, have thou authority over ten cities.]

Paraphrase 17. improved these earthly commodities (see Lu. 16. 10.) thou shalt be more highly preferr'd, (noting the reward of the Apostles labour in preaching the Gospel, 1. governing in the Churches, which they had planted, then reigning with Christ, enjoying an higher degree of glory, as they had laboured more abundantly.)

[Page 252] 18. And the second came, saying, Lord, thy pound hath gained five pounds.

19. And he said likewise unto him, Be thou also over five cities.]

Paraphrase 18, 19. And the second having imploy'd his time well, but not so well, was also rewarded proportionably.

20. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

21. For I feared thee, because thou art an austere man, thou takest up that thou laidst not down, and reapest that thou didst not sow.]

Paraphrase 20, 21. But a third out of a pretence of extraordinary fear of displeasing, in stead of im­ploying laid up his talent, (made no kinde of use of the abilities that God had given him, lay idle, without ever endevouring to doe any thing that might bring in any glory to God) And his sloth, being the chief cause of his doing thus, made him (either really, or, to excuse his sloth, pretendedly) look upon it as a piece of austerity and rigidnesse in the Master (in Christ) to exact any fruit, any increase of his talents.

22. And he saith unto him, Out of thine owne mouth will I judge thee, thou wicked servant; Thou knewest that I was an austere man, taking up that I laid not down, and reaping what I did not sow.]

Paraphrase 22. But this was farre from an excuse of his unprofitable­nesse, 'twas rather an aggrava­tion of it, and an acknowledgment, that would bear witnesse against him, and condemn him, make his slothfulnesse and unprofi­tablenesse appear to be a sinne against conscience in him.

23. Wherefore then gavest thou not my money into the bank, that at my com­ing I might have required mine own with usury?]

Paraphrase 23. For upon this acknow­ledgment, saith the Master, what possible reason can be given, why thou shouldst not put my money into a bank amongst the merchants, that it might have yeilded me some encrease at my return?

24▪ And he said unto them that stood by, [Take from him the pound, and give it to him that hath ten pounds.]

Paraphrase 24. The more unprofita­ble this man hath been, the fitter 'twill be to encrease the reward of him that hath been diligent, and successfull.

25. And they said unto him, Lord he hath ten pounds.

26. For I say unto you, Unto every one that hath, shall be given; and from him that hath not, even that he hath shall be taken away from him.]

Paraphrase 25, 26. And though that was conceived unequall by some, because he had such plen­ty already, yet the King adhered to his sentence, upon this ground of his dealing with his servants by way of distributive justice, which consists not in giving to all equall portions, but most to them that have done him most diligent, faithfull service, and mulcting and punishing the unfaithfull, and idle person.

27. But those mine enemies, that would not that I should reign over them, bring hither, and slay them before me.]

Paraphrase 27. But those countrey­men of his (whose king by right he was) which, when he was gone to be installed in the kingdome, sent him that contumacious answer, v. 14. (noting the Jewes that would not submit to him upon the Apostles preaching the Gospel after the resurrection) being now instated in his throne, he presently commanded to be put to the sword, executed as so many rebels. (The fate that soon befell the Jewes, after his inauguration in his kingdome, that is, his going to heaven.)

28. And when he had thus spoken, he went before, ascending up to Jerusalem.

29. And it came to passe, when he was come nigh to Bethphage, and Bethany, at the mount called the mount of Olives, he sent two disciples.

Paraphrase 29. Mat. 21. 1.

30. Saying, Goe ye into the village over against you, in which at your entring ye shall find [a colt tied, whereon yet never man sate, loose him] and bring him hither.

Paraphrase 30. an asse tied, and a foal with her, which was not yet backt, take the foal

31. And if any man ask you, Why doe ye loose him? Thus ye shall say unto him, Because the Lord hath need of him.

32. And they that were sent, went their way, and found even as he had said unto them.

33. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

34. And they said, the Lord hath need of him.

35. And they brought him to Jesus: And they cast their garments upon the colt, and set Jesus thereon.

Paraphrase 35. Mat. 21. 9.

36. And as he went, they spread their clothes in the way.

37. And when he was come nigh, even now at the descent of the mount of Olives, [the whole multitude of the disciples] began to rejoice and praise God with a loud voice, for all the mighty works that they had seen,

Paraphrase 37. all his followers that believed and attended him

38. Saying, [Blessed in the name of the Lord be the king that com­eth, [...] Blessed be the king that cometh in the name of the Lord, peace in heaven and glory in the highest.]

Paraphrase 38. Hosanna, or Save now (Mat. 21. a.) we acknowledge thee to be our king so long expected, the Messias, (see note on Mat. 11. a. and Mar. 11. 9.) God in heaven send all prosperity on this thy kingdome, And the loudest Hosannaes or acclamations or confessions of his regality be made unto thee.

39. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

40. And he answered and said unto them, [I tell you, that if these should hold their peace, the stones would immediately cry out.]

Paraphrase 40. The thing is most true which they say, and if they should join with you to smother it, it would by some other the unlikeliest waies be proclaimed in despight of you.

41. And when he was come neer, he beheld the city and wept over it.

42. Saying, [if thou hadst known, even thou at least in this thy day, the things which belong to thy peace! but now they are hidden from thine eyes.]

Paraphrase 42. O that thou also wouldst (see c. 12. note. c.) yet consider and lay to heart, before it is too late, even in this criticall time, what concerns thy future tranquillity and prosperity so much, But thou dost not at all consider it.

43. For the daies shall come upon thee, that thine enemies shall note a cast a trench about thee, and compasse thee round, and keep thee in on every side,

44. And shalldash thee against the ground, [...], lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knowest not the time of thy visitation.]

Paraphrase 43, 44. And now what re­mains? why that within a while the Romans should be­siege thee close, and famish thee, and take the city, and de­stroy all that are in it, and de­molish the Temple utterly (see note on Mat. 24. a.) and all this by way of punishment for thy not considering what Christ hath by way of message from God revealed to thee, that is, for thy not repenting upon all his calls.

[Page 253] 45. And he went into the Temple,Mat. 21. 12. and began to cast out them that sold therein, and them that bought,

46. Saying unto them, It is written, My house is the house of prayer, but ye have made it a den of theeves.

47. And he taught daily in the Temple. But [the chief priests and scribes, and therulers, note on Joh. 1. c. chief of the people sought to destroy him.]

Paraphrase 47. The Sanhedrim sat in consultation how they might put him to death.

48. And could not find what they might doe: for all the peopleas they heard him, took his part, [...]. See note on Mat. 22. f. were very attentive to hear him.]

Paraphrase 48. And they could not resolve on any safe course, be­cause the people were generally so affected to him.

Annotations on Chap. XIX.

a V. 43. Cast a trench] That Titus might starve the city the sooner, he shut up all the avenues, building five works without the city, and when the Jewes beat down them, he built a wall round about it, 39. furlongs long, and 13 castles or forts in it, whose compasse was 10 furlongs, and all this finish'd in three daies, faith Jo­sephus, De Bell. Jud. l. 6. c. 8. And when this was done, there was no possibility for any to come out, and the greatest distresse that ever was, followed, eating of girdles, and shooes, and the coverings of their shields, and at length dung and durt, and hay, and mans-flesh, and a rich woman called Mary fed on her own sucking­child, and many other sad expressions of this [...] or distresse are set down by Josephus.

CHAP. XX.

1. AND it came to passe that on one of those daies, [as he taught the people in the temple, and preached the Gospel, the chief priests and the scribes came upon him with the elders,]

Paraphrase 1. he went into the Tem­ple, and as he expounded the lesson, and on occasion of that made known the Gospel to the people (see Mat. 9. note l.) the Sanhedrim came to him,

2. And spake unto him,Mat. 21. 23. saying, Tell us, By what authority doest thou these things? or who is he that gave thee this authority?

3. And he answered and said unto them, I will also ask you one thing, and answer me.

4. The Baptisme of John,See note on Mat. 21. c. was it from heaven, or of men?

5. And they reasoned with themselves, saying, If we shall say, From heaven, he will say, Why then believed ye him not?

6. But and if we say, Of men, all the people will stone us: for they be perswa­ded that John was a prophet.

7. And they answered, that they could not tell whence it was.

8. And Jesus said unto them, Neither tell I you by what authority I doe these things.

9. Then began he to speak to the people this parable, A certain man planted a vineyard, and let it forth to husbandmen, and went into a farre countrey for a long time.]

Paraphrase 9. And after a parable de­livered by him, and set down, Mat. 21. 21. he added this other, Mat 21. 28. A certain man that had a family, planted a vineyard, and did all that was necessary to that turn, fenced it with a good strong mound, hewed a trough to presse the grapes in, and built a lodge for the keeper of it, and then let it out to farmers at a rent, and himself travailed for a time, (noting the care and provision God had made for the Church of the Jewes, Isa. 5. which made him a strange return for all this, killed his prophets, (which called for fruits of good life from them,) and at last his son Christ Jesus himself.)

10. And at the season he sent a servant to the husbandmen, that they should [give him of the fruit of the vineyard,] but the husbandmen beat him, and sent him away empty.

Paraphrase 10. pay him that rent, which his vineyard was to yeild him,

11. And again he sent another servant, and they beat him also, and intreated him shamefully, and sent him away empty.

12. And again he sent the third, and they wounded him also, and cast him out.

13. Then said the Lord of the vineyard, What shall I doe? I will send my be­loved son, it may be they will reverence him when they see him.

14. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir, come, let us kill him, [that the inheritance may be ours.]

Paraphrase 14. and seise on his inhe­ritance, as our own, of which we have already the possession, Mat. 21. 38.

15. So they cast him out of the vineyard, and killed him. What therefore shall the Lord of the vineyard doe unto them?

16. He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.]

Paraphrase 16. They of the Sanhe­drim answered with joynt con­sent, Mat. 21. 41. He will (as tis in any reason to be expected) come and destroy those husbandmen, and dispose the vine­yard into other hands. Which when Christ, from their own confession had taken for a granted truth, and Mat. 21. 43. brought home and applied to them, as a prediction of what was in any reason to befall them (see v. 19.) they then exprest a greate aversation or dislike of it.

17. And he beheld them,Mat. 21. 42. and said, What is this therefore that is written, The stone which the builders rejected, the same is become the head of the corner?

18. Whosoever shall fall upon that stone shall be broken, but on whomsoever it shall fall, it willdash him to pieces, [...], Mat. 21. g. grinde him to powder.

[Page 254] 19. And the chief priests and the scribes the same houre sought to lay hands on him, and they feared the people: for they perceived that he had spoken this para­ble against them.

20. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power, and authority of the Governour.]

Paraphrase 20. And the Pharisees sent some of their disciples, and some of those that adhered to Herod, Mat. 22. 16. to entrap and ensnare him, to which end they put on the disguise of upright conscientious men, that ear­nestly desired to be instructed in a scruple of every daies practise, about paying tribute, meaning by his answer to take advantage, and, if he said any thing against Caesar's right, at they supposed he would, then to accuse and implead him before the Procurator of the Romans.

21. And they asked him, saying, Master, we know that thou sayest and teach­est rightly, neither acceptest thou the person of any, but teachest the way of God truly.

22. Is it lawfull for us to give tribute unto Caesar, or no?

23. But he perceived their craftinesse, and said unto them, [Why tempt ye me?]

Paraphrase 23. Why doe ye desire and endeavour to insnare me?

24. She me a peny, whose image and superscription hath it? They answered and said, Caesars.

Paraphrase 24. See Mat, 22. 20. and note c.

25. And he said unto them, Render therefore unto Caesar the things which be Caesars, and unto God the things which be Gods.

26. And they could not take hold of his words before the people, and they marvailed at his answer and [held their peace.]

Paraphrase 26. without any reply de­parted from him.

27. Then came to him certain of the Sadducees (which [ note a deny that there is any resurrection]) and they asked him,

Paraphrase 27. affirm that there is no future state of men after this life

28. Saying, Master, Moses wrote unto us, If [any mans brother] die having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

Paraphrase 28. any man that hath bre­thren, Mat. 22. 24.

29. There were therefore seven brethren, and the first took a wife and died without children.

30. And the second took her to wife, and he died childlesse.

31. And the third took her, and in like manner the seven also, And they left no children and died.

32. Last of all the woman died also.

33. Therefore in the resurrection, whose wife of them is she? for seven had her to wife.

And Jesus answering, said unto them, The children of this world marry, and are given in marriage.

35. But they which shall be accounted worthy to obtain that world, and [the resurrection from the dead,] neither marry, nor are given in marriage.

Paraphrase 35. that future state,

36. Neither can they die any more, for they are equall unto the Angels, and are the children of God, [being the children of the resurrection.]

Paraphrase 36. being made partakers of that future eternall estate.

37. Now that the dead are raised, even Moses shewed at the bush,] when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

Paraphrase 37. But as for the main point disputed between you Jewes, that there is another life after this, your own Moses will instruct you, in those words which he delivered at the bush, Exod. 3. 6. (see note on Mat, 22. d.)

38. For he is not a God of the dead, but of the living: [for all live unto him.]

Paraphrase 38. For those that are de­parted out of this world, have another life, the soules of the just are already in the hands of God, and their bodies sure to be raised up, and united to them by the power of God.

39. Then certain of the Scribes answering said, Master, thou hast well said.

40. And after that they durst not ask him any questions at all.

41. And he saith unto them, How say they that Christ is David's son?]

Paraphrase 41. And after some few things, Mat. 22. 35. the Pharisees being come about him, he proposed a question to them, Mat. 22. 41. what they thought of the Messias, whose son he was; and upon their answering, that he was David's, he again asked, how that could be?

42. And] David himself saith in the book of Psalms, The Lord said to my Lord, Sit thou on my right hand,

Paraphrase 42. When

43. Till I make thine enemies thy footstool.

44. David therefore calleth him Lord, how is he then his son?

45. Then in the audience of all the people, he said unto his disciples,

46. Beware of the Scribes, which desire to walke in long robes, and love gree­tings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts.

Paraphrase 46. Mat. 23. 1, 7.

47. Which devour widowes houses, and for a shew make long prayers:] the same shall receive greater damnation.

Paraphrase 47. They are persons of great covetousnesse & cruelty, oppressors of the poor and helplesse, without any mercy, and that they may hold up their reputation, which is necessary to enable them to doe so securely, they pretend great devotion, and pray a great while.

Annotations on Chap. XX.

a Note: [...] V. 27. Deny] The Hebrew [...] signifies both [...] to contend, and [...] to contradict, and agree­ably to the latitude of the Hebrew the Greek [...] is here used for to contend.

CHAP. XXI.

1. AND he looked up, and saw the rich men casting [their gifts into the treasury.]

Paraphrase 1. their freewill donations into a repository for the use of the Temple, Mar. 12. 41.

2. And he saw also a certain poor widow casting in thither two mites.

3. And he said, Of a truth I say unto you, that this poor widow hath cast in more then they all.

4. For all these have of their abundance cast [in unto the note a offerings of God;] but she of her penury hath cast in all the living that she had.

Paraphrase 4. into the treasury of the Temple,

5. And as some spake of the Temple, how it was adorned with goodly stones, and [gifts, he said,]

Paraphrase 5. presents brought to the Temple and hanged up there for the beautifying of it, he said,

6. As for these things which ye behold, the daies will come, in which there shall not be left one stone upon another, that shall not be thrown down.]

Paraphrase 6. As for all these things that make now such a magni­ficient shew, Mat. 24. 2. within few yeares they shall be utterly destroyed and demolished, see note on Mat. 24. a.

7. And they asked him, saying, Master, but [when shall these things be? and what signe will there be when these things shall come to passe?]

Paraphrase 7. When shall this de­struction of the Temple be, and with it of the Jewish state? and what prognosticks of it will be discernible?

8. And he said, Take heed that ye be not deceived, for [many shall come in my name, saying,I am he, and the sea­son, [...] I am Christ, and the time draweth neer:] goe ye not therefore after them.

Paraphrase 8. One prognostick, or forerunner of that destruction shall be, that many deceivers shall arise among you, each pretending to be the Messias, and that he will soon deliver you.

9. But when ye shall hear of warres and commotions, be not terrified: for these things must first come to passe, but the end is not by and by.]

Paraphrase 9. Another forerunner is that great commotions and tu­mults there shall be in Judea, before the Romans come to destroy them utterly, see note on Mat. 24. d.

10. Then said he unto them, [The nation shall be rai­sed against the nation, & the king­dom against the king­dome, [...], Nation shall rise against nation, and kingdome against kingdome,]

Paraphrase 10. They shall rise up and slaughter one another, Mat, 24. c. Revel. 6. 12, 13, 14.

11. And great earthquakes shall be in divers places,Mat. 24. 7. and famines, and pestilen­ces, and fearfull sights, and great signes shall there be from heaven.

12. But beforeall these things, [...] all these they shall lay their hands on you, delivering you up to the synagogues and into prisons, being brought before kings and rulers for my names sake.]

Paraphrase 12. But first they shall fall foule on the preachers of the Gospel, and all pure sincere Christians, and bring you before the Jewish Consistories, and Roman Governors for the profession of Christianity, Revel. 6. 11. and Mat. 24. 9.

13. And it shall turn to you for a testimony.

Paraphrase 13. And this bringing of you before the Gentile powers shall be a means of divulging the Gospel to them. See Mar. 13. 9.

14. Settle it therefore in your hearts] not to meditate before what ye shall answer.

Paraphrase 14. In this case remember what was formerly said to you, Mat. 10. 19. and 30. and belonged peculiarly to this point of time now spoken of,

15. For I will give you a mouth and wisdome, which all your adversaries] shall not be able to gainsay or resist.

Paraphrase 15. For I will furnish you with those answers, and that conviction to all your adversaries, that they

16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death.

17. And ye shall be hated of all men for my names sake.

18. But there shall not an haire of your head perish.]

Paraphrase 18. But whatsoever befall you, treachery, persecution, death it self, v. 16. 17. be confident of this, that it shall not rend to the least disadvantage, but rather to the greatest gain to you.

19. In your patience possesse ye your souls.]

Paraphrase 19. And though some few of you shall suffer death in this cause, and so be eternally crown'd by suffering, yet this let me tell you, even for this life, that if ye endure with constancy, and persevere, and fall not off from your profession, that shall of all others be the most probable way of escaping, or obtaining deliverance from this sweeping destruction, Mat. 10. 39. Mar. 13. 13.

20. And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

21. Then let them which are in Judea, flee to the mountains, and let them which are in the midst of it, depart out, and let not them that are in the countreys enter thereinto.

22. For these be the daies of vengeance, that all things which are written, may be fulfilled.

23. But woe unto them that are with child, and to them that give suck in those daies: for there shall be great distresse in the land, and wrath upon this people.]

Paraphrase 20, 21, 22, 23. But when you see Jerusalem besieged by the Romans (Mat. 24. 15. note f.) then resolve the de­struction of the city is neer, and accordingly all that are in it, let them flie out of Judea, and those that are in the con­fines or regions about Judea, let them take care not to come into it, but (see Revel. 6. 16.) look on it as a place most sad­ly to be de destroyed, on which all the dolefull prophecies are now to be fulfilled, which have been prophecied against Judea.

24. And they shall fall by the edge of the sword, and shall be led away note b captive into all nations: and Jerusalem shall be [trodden down of the Gentiles, note c untill the times of the Gentiles be fulfilled.]

Paraphrase 24. conquer'd by the Ro­mans, Revel. 11. 2. And while this is a doing in Ju­dea, the Gospel shall be preached over the Gentile world, Mat. 24. 14. see Rom. 11. 25. and being by them received, some effect that shall have among the Jewes, by way of emulation, Rom. 11. 11, 13. moving them to receive the faith also, and by their doing so, Jerusalem shall again be inhabited by Jewish (as well as Gentile) Christians: see not on Revel. 11. f.

[Page 256] 25. And there shall be signes in the sun, and in the moon, and in the starres, and upon the [...]and, [...] earth distresse of note d nations with perplexity, the note e sea and the waves roaring.]

Paraphrase 25. And many prodigies shall be seen in the heavens (see note on Rev. 6. f.) very frightfull to all, and there shall be a terrible distresse upon all the severall parts of Palestine, pressing them that they shall not know what to doe, to stay or to forsake their countrey, see Rev. 6. 15, 16.

26. Mens hearts failing them through fear, and for looking after those things which are coming on theworld, [...] earth; For the powers of heaven shall be shaken.]

Paraphrase 26. All men expecting upon the land of Judea judg­ments (see note on ch. 2. a.) even an utter destruction of the Temple, and nation, religion, and people.

27. And then shall they see the son of man coming in a cloud with power and great glory.]

Paraphrase 27. Thus shall Christ's re­gall office, in punishing and avenging the persecutors of him and his disciples, be most gloriously revealed, see Mat. 13. 26.

28. And when these things begin to come to passe, then look up and lift up your heads, for your redemption draweth nigh.]

Paraphrase 28. And when ye see these things thus come to passe, then let all true Christians, Apostles, and others, that have so long been persecuted by the Jewes, look up and hold up their heads with cheerfulnesse, as knowing that to them redemption approacheth, and deliverance from the dangers which encompasse them, see Act. 3. a. and Rom. 13. b. and Rom. 8. l.

29. And he spake to them a parable, Behold the fig-tree and all the trees,

30. When they now [shoot forth] ye see and know of your owne selves, that summer is now nigh at hand:

Paraphrase 30. put forth leaves Mat. 24. 32. and Mar. 12. 28.

31. So likewise ye, when ye see these things come to passe, know ye that [the kingdome of God is nigh at hand.]

Paraphrase 31. that formidable exer­cise of Christ's regall power, beginning in the vengeance on the Jewes his crucifyers and persecutors of the Apostles and pure believers, is now neer approach­ing for your deliverance, see note on Mat. 24. b.

32. Verily I say unto you, This generation shall not passe away, till all be fullfilled.]

Paraphrase 32. And indeed within a matter of 40 years all this shall most sadly come to passe, see Mat. 24. 34. &c.

33. Heaven and earth shall passe away: but my word shall not passe away.]

Paraphrase 33. And there is no kind of doubt of the completion of it.

34. And take heed to your selves, least at any time your hearts be overcharged with surfeiting and drunkennesse, and cares of this life, and so that day come upon you unawares.]

Paraphrase 34. But doe ye take heed that ye indulge not to any kind of luxury or excesse, Mat. 24. 49. which may make you unfit for watchfulnesse (see Rom. 13. 13.) and the same care you are to take that worldly solicitude, fear of losses, and consequently of want doe not ensnare you to the denying of Christ, or falling away from him, (Mat. 13. 22.) and so that day of vengeance on the enemies of Christ come suddenly, and involve you with the impenitent Jews.

35. For as as a snare shall it come on all them that dwell on the face of the wholeland [...] earth.]

Paraphrase 35. For very suddenly and unexpectedly shall this de­struction come upon all Judea, ch. 17. 20. Mat. 24. 50.

36. Watch ye therefore and pray alwaies, that ye may be accounted worthy to escape all these things that shall come to passe, and to stand before the son of man.]

Paraphrase 36. Be ye therefore perpe­tually upon your guard, and be constant in prayer to God, that he will vouchsafe you to be of the number of that remnant, to whom the promise of escaping all this calamity is made (Mat. 10. note. f.) that when Christ shall thus come in vengeance against the nation, ye may meet him with cheerfulnesse and confi­dence, and not fear any ill from him, but rather appear victorious with him, in this destruction of yours, as well as his enemies.

37. And in the day time he was teaching in the Temple, and at night he went out, and abode] in the mount that is called the mount of Olives.

Paraphrase 37. And as he exhorted them to diligence and prayer, so gave he them example, busying himself in Gods service all the day, and at night spending much time in prayer.

38. And all the people came early in the morning to him in the Temple for to heare him.

Annotations on Chap. XXI.

a Note: [...] V. 4. Offerings] The Hebrew [...] signifies both a gift, and the treasury into which the gifts were cast; and so the Greek [...] gifts here is used for [...] v. 1. and so Mar. 12. 41.

b Note: [...] V. 24. Captive into all nations] The number of those that in the siege of Jerusalem by Titus died by sword and famine, is said to be eleven millions by Eu­sebius Hist. l. 3. c. [...]. out of Josephus. Then when the city was taken the handsomest, saith he, were reserved for triumph, the rest, saith he, that were above 17 yeares of age were sent bound to Aegypt to be slaves there, others dispersed in the Provinces to be torn a­sunder with wild beasts, those under 17 sold to mer­chants of all countreys. And of all these the number was 97000.

c Note: [...] Ib. Vntill the times of the Gentiles] What is the meaning of [...], till the seasons, or times, of the Gentiles be fulfill'd may be guess'd partly by the importanc eof the word [...] seasons, partly of the [...] fulfill'd, partly of the [...] un­till. The word [...] vulgarly signifies a season, a time designed and appointed, (according to the notion of the Hebrew word) or else expected, and looked for, and in both respects belongs fitly to the preaching the Gospel to the Gentils, that being a thing that God had so long determined, and so oft foretold, and which though the Gentiles foresaw not, yet is said to be ex­pected by them, (because all they could desire or ex­pect was really summ'd up in this) not only in that pre­diction of Jacob, where Christ is styled the expectation of the Gentiles, but in S. Pauls discourse of it Rom. 8. 19. where the earnest expectation of the creature, that is, the Gentile world (see Rom. 8. Note d.) is fasten'd upon this. [...] Then for the [...] joyned to these [...], that sure will bear some proportion with, if it be not parallel to, Rom. 11. 25. where the phrase is very like this here, [...], untill the time that the fulnesse of the Gentiles enter. That is there explain'd to signifie the multitude of Gentiles receiving the faith, coming into the Church, and so [...] fulnesse, v. 12. (See Rom. 11. Note d.) and proportionably to that, their seasons being fulfill'd will be the preaching that Gospel to them, which they shall thus receive, and which was so designed, and ex­pected for them. Now for the [...] untill, where it is said, Jerusalem shall be trodden down of the Gentiles, untill these seasons of the Gentiles be fulfill'd, the ex­plaining of that will be the farther clearing of the [Page 257] whole matter. The treading down of Jerusalem by the Gentiles is not particularly their victory over it by Ti­tus, but their consequent possessing of it, even till Adri­ans re-building a part of it, and calling it by his own name Aelia, and inhabiting it with Gentiles, which seems to be described Rev. 11. 2. by the outer court of the Temple being given to the Gentiles, and so cast out of the measuring. Upon the doing of this it follow'd, that as all the Jewes (remaining such in opposition to the Christians) were utterly banish'd the city, and a swines head set at the Gates, to banish even their eyes from it, so the believing, Christian Jewes returned thi­ther again from their dispersions, and inhabited it a­gain, and joyn'd, and made one Congregation, one Church with the Gentiles, which had there by that time received the faith also, and till then continued a distinct Church from the Jewes; see Revel. 11. Note f. By which it appears how punctually this prediction, in our notion, was fulfill'd, that Jerusalem should be in­habited by the Gentiles, all the Jewes in a manner ex­cluded, till the time that the Gospel had been freely preach'd unto the Gentiles, and by them, in some emi­nent manner, been receiv'd, and then it should be re­inhabited with Jewes again, viz. the Christian Jewes, who being wrought on by emulation of the Gentiles, were now many of them brought to receive the Faith. See Rom. 11. 11, 13.

d Note: [...] V. 25. Nations] The [...] nations here are the se­verall parts or tetrarchies of Palestine, so divided by the Romans, see Lu. 3. 1. each of them called [...] nation, and all together [...] nations. See Note on Mat. 24. e. and Rev. 11. g. For to the Jewes sure it is that there the distresse and consternation belongs, not to the Gentiles. See Note on Rev. 6. f.

e Note: [...] Ib. The sea] That by the word [...] sea may be meant Galilee, see Note on Rev. 7. b. and of that peo­ple particularly Josephus tellsu s, that Vespasian being sent by Nero into Palestine, did subdue the Galileans, the most valiant, powerfull and best fortified nation of all Palestine, killing above an hundred thousand, and carrying captive above fourty thousand Jewes in that expedition. Where we see that Galilee ownes the name [...], and that there were diverse [...] nations in Pa­lestine, of which Galilee is by Josephus said to be the most valiant. See Baronius An. Ch. 39. Neronis 13. But it is as probable, that as 'tis ordinary in these books to express the whole by enumeration of the parts, and so the whole world by the mention of heaven, and earth, and sea (see Note on 2 Pet. 3. c.) so here the universall destructions of the Jewes may be described by all these.

CHAP. XXII.

1. NOW the feast of unleavened bread drew nigh, which is called the Passe­over.]

Paraphrase 1. Now the feast of unlea­vened bread drew nigh, which consists of seven daies, and a day of preparation to them, wherein also no leavened bread is used, and that is the feast of the Passover, Mar. 14. c.

2. And the chief priests and scribes sought how they might kill him; for they feared the people.]

Paraphrase 2. And the Sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death, Mar. 14. 1. for they durst not doe it with any great noise, for fear of the people.

3. Then entred Satan into Judas surnamed Iscariot, being of the number of the twelve,

4. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.]

Paraphrase 3, 4. And Judas one of his twelve constant atten­dants, being a covetous per­son, and in the discharge of his office (of keeping the bagge, of relieving the poor) deceitfull and theeving, Joh. 12. 6. and to that sinne of sacriledge adding that of hypocrisie, in pretending great care of the poor, Joh. 12. 5. whom he thus robb'd, and upon Christ's admonishing him mildly of it, Mat. 26. 10. Mar. 14. 6. Joh. 12. 7. yet, it seems, not reforming, but incensed against his Master, the Devil or his own covetous heart by the devils suggestion, put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jewes, Joh. 13. 2. And upon his consenting to this suggestion, the Devil was permitted by God to have this power over him, to enter into him, Joh. 13. 2. and doing so, he incited him to make a bargain with the Rulers of the Sanhedrim, and their ministers or officers (see note g.) to deliver up Jesus unto them (as after Christ's talking with him, and telling him distinctly of it, and the sinne and danger attending it, Mar. 14. 21. and his not yet relenting, 'tis again said that with the sop the devil entred into him, Joh. 13. 27. hurrying him to the speedy execution of it.)

5. And they were glad, and covenanted to give him money.]

Paraphrase 5. And they gladly embra­ced the treaty, and struck a bargain with him, that he should have thirty shekels to deliver him up without much noise, Mat. 26. 4, and 15.

6. And hethanked them. note a promised, and sought opportunity to betray him unto themwithout a tumult, in the absence of the note b multitude.]

Paraphrase 6. And although this were as low and vile a summe, as could be, the price of a slave, Exod. 21. 32. (see Zach. 11. 13.) yet Judas thanked them heartily for the offer, being very cove­tous, and so very glad of the opportunity of getting money, and from thenceforth he watched a fit season wherein to doe it, without any noise or stirre about it. See Mat. 26. 4. Mar. 14. 1.

7. Then came the day of unleavened bread, when the passover must be killed.]

Paraphrase 7. And the paschal day was now come, wherein they eat no leaven in their bread, and in which the lamb was to be killed and eaten, see note on Mar. 14. c.

8. And he sent Peter and John, saying, Goe and prepare us the [Passover] that we may eat.

Paraphrase 8. unleavened bread and bitter hearbs, the memoriall of the deliverance out of Aegypt, see note on Mar. 14. c.

9. And they said unto him, Where wilt thou that we prepare?

10. And he said unto them, Behold, when ye are entred into the city, there shall a man meet you bearing a pitcher of water, follow him into the house where he entreth in,

11. And ye shall say unto the good man of the house, The master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my di­sciples?

12. And he shall shew you a large upper roome furnished, there make ready.

13. And they went and found as he had said unto them, and they made ready the [Passover.]

14. And when the hour was come,See ver. 8. he fate downe, and the twelve Apostles with him.

[Page 258] 15. And he said unto them, With desire I have desired to eat this passover with you before I suffer.

16. For I say unto you, I will not any more [eat thereof,] untill it be fulfilled in the Kingdome of God.

Paraphrase 16. celebrate this feast with you (see note on Mat. 26. f.)

17. And he took the cup and gave thanks, and said, Take this, and divide it a­mong your selves.

18. For I say unto you, [I will not drink of the fruit of the vine, untill the kingdome of God shall come.]

Paraphrase 18. I shall no more drink with you after this festivall manner, celebrate no more paschal commemorations before my departure out of this world, our next festivity must be kept in heaven.

19. And he took bread, and gave thanks and brake it, and gave unto them, say­ing, This is my body, which is given for you: [this doe incommemo­ration [...] remembrance of me.]

Paraphrase 19. doe you to others as I have done now to you, take, blesse, break, and give the bread to all that joyn with you in these holy services, and when you doe so, doe it in commemora­tion of me.

20. Likewise also the cup after supper, saying, This cup is the NewCovenant [...] Testament in my blood, which is shed for you.]

Paraphrase 20. In like manner after they had done eating, he took the cup of charity, usuall among the Jewes, and said, This cup is at this time to you the sealing of a New Covenant (see note on the title of these books) in my blood, which shall shortly be shed for you, as this is now poured out.

21. But behold, the hand of him thatdelivereth me up, [...] betrayeth me is with me on the table.

22. And truely the son of man [goeth, as it was determined, but woe unto that man, by whom he is betrayed.]

Paraphrase 22. is to be put to death (see note on ch. 13. c.) as God hath decreed it should be (Act. 2. 23. and 4. 28. and note b.) but woe to him that hath any hand in that execution.

23. And they began to enquire among themselves, which of them it was, that was about to doe, [...] should doe this thing.

24. And there was also a strife among them, which of them should be accoun­ted the greatest.]

Paraphrase 25. Sometime before this (to wit, before his departing from Jeriche, Mat. 20. 25, 29. nay before he came thither, Mar. 10. 42, 46.) there had been a contention among the disciples (occasioned by the request of Zebedee's wife for her two sons, Mat. 20. 20.) which of them should be look'd on, as the worthi­est, and so be preferr'd before the rest.

25. And he said unto them, The Kings of the Gentiles exercise Lordship over them, and [they that exercise authority upon them are called note c benefactors.]

Paraphrase 25. their Princes styled their benefactors, exercise au­thority over them.

26. But ye shall not be so, but he that is greatest among you, let him be as the note d younger, and he that is chief, as he that doth serve.]

Paraphrase 26. But among you it must be otherwise, the ruler must be as the private man, or the servant of all others, over whom he is placed.

27. For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as [he that serveth.]

Paraphrase 27. one that attendeth and waiteth on you, and provideth necessaries for you, and not as one that receiveth such observances or advantages from you, as I might expect to doe.

28. Ye are they which have continued with me in my temptations.]

Paraphrase 28. Ye have followed me as disciples, Mat. 19. 28. and been hitherto constant to me in all the afflictions and persecutions that have befallen me.

29. And Ibequeath [...] appoint unto you a kingdome, as my Father hath appointed unto me,

Paraphrase 29. See Mat. 19. 28.

30. That ye may eat and drink at my table, in my kingdome, and sit on thrones, judging the twelve tribes of Israel.]

Paraphrase 30. That you be next un­to me, and have at my depar­ture the power of governing the Church, see note on Mat. 19. d.

31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.]

Paraphrase 31. And at this point of time, the story whereof is here in relating v. 20. (not at the time of that other passage ver. 24.) Christ address'd his speech particularly to Peter, saying, As for you, Simon, I tell you, that either upon some sinne committed by thee, giving Satan some such right of claim, (possibly some­what done criminously by him in that contention of the disciples, mention'd v. 24. the indignation of the ten against the two, Mat. 20. 24.) or else suggesting somewhat against thy sincerity, as against Job's, Job 1. 9. Satan hath accused you before God, and required that he may have the shaking of you, liberty to doe his worst to drive you from the faith of Christ.

32. But I have prayed for thee, that thy faith fail not; and when thou art con­verted strengthen thy brethren.]

Paraphrase 32. This is granted to him, and your danger thereupon is great, but I have prayed for thee, that thou be not conquer'd by him and his terrors, so farre as utterly to forsake the faith; and for any sinnes that in this combate thou provest guilty of, let this use be made of them, when by repentance thou art recovered out of them, that thou be the more carefull to confirm and strengthen others, that they fall not in like manner. See note on 1 Cor. 5. c.

33. And he said unto him, Lord, I am ready to goe with thee both into prison, and to death.

34. And he said, I tell thee, Peter, [the cock shall not crow this day, before that] thou shalt thrice deny that thou knowest me.

Paraphrase 34. before the second crow­ing of the cock this night, Mat. 26. 34.

35. And he said unto them, When I sent you without purse, and scrip, and shooes, lacked ye any thing? And they said, Nothing.]

Paraphrase 35. Formerly I sent you out without any provision, and yet ye wanted nothing.

36. Then said he unto them, But now he that hath a purse let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one.]

Paraphrase 36. But now some distres­ses ye are like to meet with, in like manner as ye will first see them fall most sharply upon me.

37. For I say unto you, thatnow this which hath been writ­ten must be fulfill'd on me, to wit, and he. [...] this that is written must yet be accomplished in me, And he was reckoned among the transgressors: For the things concerning me have an end.]

Paraphrase 37. For now according to the prophecy Isa. 53. 12. past on the Messias, I must be put to death as a malefactor, For all that is foretold of me shall now suddenly be accomplished.

38. And they said, Lord here are two swords: and he said unto them, It is enough.]

Paraphrase 38. But they thinking that according to the literall sound of his words he had really called for a sword, whereas he only express'd to them by that figure the distresses that were now ap­proaching them, told him they had two swords anong them, But he gave them by a short reply to understand, that he did not really mean that they should goe and provide them swords, but only that great dangers were now approaching them.

[Page 259] 39. And he came out, and went as he was wont to the mount of Olives,] and his disciples also followed him.

Paraphrase 39. And he according to his wont, went out to the mount to pray.

40. And when he was at the place, he said unto them, [Pray that ye enter not into temptation.]

Paraphrase 40. Pray that the afflicti­ons and temptations now approaching doe not overcome you, see Mat. 6. note g.

41. And heor depar­ted; for the antient Gr. & Lat. MS. reads [...] recessit, not [...] was note e withdrawn from them about a stones cast, and kneeled down and prayed,

42. Saying, Father [Ifthou wilt take this cup from me, [...] thou be willing, remove this cup from me: neverthe­lesse not my will but thine be done.]

Paraphrase 42. O that thou wouldst, (see note on ch. 12. c.) or, I pray thee remove this bitter cup from me: Yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily em­brace it, before that for which now I pray.

43. And there appeared an Angel unto him from heaven strengthning him.]

Paraphrase 43. And an Angel was sent from heaven to represent such considerations to him of the advantages and benefits of his death, as might make him bear it cheerfully.

44. And being in an agony he prayed more earnestly: And his sweat was as it were great note f drops of blood falling down to the ground.]

Paraphrase 44. After that being in such a commotion of mind, which signifies an apprehension of extream danger, without any trembling at it, or endeavour to avoid or escape it, he prayed more vehemently, and fell prostrate upon his face, Mar. 14. 35. saying the same words, and more to the same purpose, and he swet (as men in agonies are wont) great glutinous drops like those of blood when it drops on the ground.

45. And when he rose up from prayer, and was come to his [disciples, he found them sleeping for sorrow.]

Paraphrase 45. three disciples Peter and James and John, Mat. 26. 37. he found them fast asleep, this sleep being an effect of that great heavinesse, and dispiritednesse which their sorrow had produced.

46. And said unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.

47. And while he yet spake, behold, a multitude, and he that was called Ju­das, one of the twelve, went before them, and drew neer unto Jesus to kisse him.

48. But Jesus said unto him, Judas, [deliverest, [...]; betrayest thou the son of man with a kisse?]

Paraphrase 48. Is a kisse the token by which thou hast promised to deliver me up to them? Mar. 14. 44.

49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?]

Paraphrase 49. When the disciples saw what was toward, they offered to have fought for his rescue.

50. And one of them smote the servant of the high priest, and cut off his right eare.]And S. Peter in the heat of zeal, without Christ's per­mission, and against the precepts which he had alwaies taught them, drew a sword, and cut off the right eare of Malchus, a ser­vant of the high priest's.

51. And Jesus answered and said, Suffer ye thus farr. And he touched his eare and healed him.]

Paraphrase 51. And Jesus reproving Peter for so so doing, Mat. 26. 52. spake to those that came to apprehend him, to let him alone but so long as to restore the man his eare, and upon a touch he was cured.

52. Then Jesus said unto the chief priests and note g captains of the temple, and the elders which were come to him, Be ye come out as against a thief with swords and staves?

53. When I was daily with you in the Temple, ye stretched forth no hands against me, but [this is your houre, and the power of darknesse.]

Paraphrase 53. this is the time where­in the devil and you are per­mitted to work your wills upon me.

54. Then tooke they him and led him, and brought him into the [high priest's house,] And Peter followed afarre off.

Paraphrase 54. house of Caiaphas the high priest of that year, where the Sanhedrim was assembled, Mat. 26. 57.

55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down amongst them.

56. But a certain maid beheld him as he sate by the fire, and earnestly looked upon him, and said, This man was also with him.

57. And he denied, saying, Woman, I know him not.

58. And after a little while, [another saw him, and said, Thou art [...] also of them. And Peter said, Man, I am not.]

Paraphrase 58. another maiden, Mat. 26. 71. Mar. 14. 69. (see note on the title of S. Matthew's Gospel) seeing him said, Thou art even one of them. But Peter denied, and said, Woman I am not.

59. And about the space of one houre after, [another confidently affirmed, say­ing, Of a truth this fellow also was with him; for he is a Galilean.]

Paraphrase 59. And some others that stood by (Mat. 26. 73. Mar. 14. 17.) affirmed confidently that he was certainly one of his company, for, said they, his speech discovers him to be a Gali­lean, Mat. 26. 73. &c.

60. And Peter said, Man, I know not what thou sayest.] And immediately while he yet spake, the cock crew.

Paraphrase 60. But he said (with ad­dition of oathes, and impreca­tions, Mat. 26. 74.) I am not what thou affirmest me to be.

61. And the Lord turned and looked upon Peter; and Peter remembred the word of the Lord, how he had said unto him, Before the cock crow thou shalt deny me thrice.

62. And Peter went out and wept bitterly.

63. And [the men that held Jesus mocked him] and smote him.

Paraphrase 63. while Peter was in the hall of the high priest, Mat. 26. 58. and 69. (before the latter part of the precedent story of S. Peter) the souldiers that were set to guard Jesus, Mat. 26. 67. spit in his face.

64. And when they had note h blindfolded him, they stroke him on the face, and asked him, saying, [Prophecy] who is it that smote thee?

Paraphrase 64. Tell us, if thou art a­ble to know and declare secrets,

65. And many other things blasphemously spake they against him.

66. And assoon as it was day, [the Elders of the people, and the chief priests, and the Scribes came together, and led him] into their councell, saying,

Paraphrase 66. the Sanhedrim met, and call'd for him to be brought.

[Page 260] 67. Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe.

68. And if I also ask you, ye will not answer me, nor let me goe.]

Paraphrase 68. And if I shall demon­strate to you by never so convincing arguments that I am the Messias, you will neither satisfie nor answer my proofs, nor yet yield to the force of them, and release me out of your hands.

69. Hereafter shall the son of man sit on the right hand of the power of God.]

Paraphrase 69. Within a while shall I the Messias be exalted to the right hand of my Father, and then shall you see me execute judgment and vengeance upon you, Mat. 26. 64.

70. Then said they all, Art thou then the son of God? And he said unto them, Ye say that I am.]

Paraphrase 70. From hence they con­cluded that he made himself the son of God, and asked him, whether he were so or no? He answered that he was.

71. And they said, What need we any farther witnesse? For we our selves have heard of his own mouth.]

Paraphrase 71. This they concluded to be a blasphemous speech, and so that he was guilty of death by his own confession, in taking upon him to be the Messias.

Annotations on Chap. XXII.

a Note: [...] V. 6. Promised] What [...] signifies here, will be more easily determined, when 'tis resolved that as among Grammarians, so in the rest of the places in the New Testament, it clearly denotes one of these two things, either confession of sinne, or giving of thanks, both being the importance of the Hebrew [...] in hiphil from [...]. Thus saith Phavorinus, [...], it is a thankfull acknowledgment or enumeration of benefits, [...], and the guilty mans acknowledge­ment of what he hath done amisse, which is vulgarly known by the title of [...], and again, [...], it signifies to give thanks. In the sense of confessing of faults 'tis to be found Mat. 3. 6. Mar. 1. 5. Acts 19. 18. James 5. 16. In that of praising, or giving thanks, Mat. 11. 25. (the very place cited by Phavorinus, [...], I thanke thee O father) Lu. 10. 21. Rom. 14. 11. 15. 9. Phil. 2. 11. Rev. 3. 5. And in no one place is it taken for promising (the meaning of [...] in Greek Authors, and especially in the Institutions of Theophilus, [...]) or of any thing of that nature. And then the choise will be very easie, which of these two senses we shall think fit to apply to this place, that of confessing being very aliene and unfit for the turne, and the Arabick interpreter pointing us to this of giving thankes, which being an expression of joy, is oft taken for joy it self, and so is fit for this turn, the covetous pursbearer being very well pleased with such a bargain.

b Note: [...] Ib. Multitude] [...] here signifies a tumult, after the manner of the Hebrews, who use [...] (lite­rally a multitude) for a tumult, or noyse also. See Fore­rius on Isaiah p. 197.

c Note: [...] V. 25. Benefactors] The Hebrew word [...], which they use for a Prince, and is by the Septuagint rendred [...], doth primarily signifie libe­rall, magnificent, benefactor, and so, as in the choosing of Princes in Aristotle, Pol. l. 3. [...], they made them Kings that had been their benefactors; so in the deduction of the word also, Princes are here called [...] benefactors, and so J [...]b. 21. 28. where the Hebrew reads [...] munifi­cus, beneficus, the Greek reads [...], and the Targum [...] (the Greek [...] got in amongst them) a Prince, and so it signifies there. For this S. Matthew, in his account of the same speech of Christs, uses [...] the great ones, and [...] are called being ordi­narily set to signifie no more then [...] are, the words here [...], they that have authority over them [...] are called benefactors, is directly to the same sense, parallel with [...] the great ones have authority over them, so as in the sense, [...] benefactors shall be the subject of the proposition, and [...] they that exercise autho­rity, the Praedicate, thus, Their Princes called bene­factors exercise authority over them.

d Note: [...] V. 26. Younger] As they that were Rulers among the Jewes, or Judges in their Sanhedrin, were called Elders, so others, their officers especially that attended them, are commonly styled by way of distinction from them [...] the younger. [...] And proportionably in the Church, as [...] are they that preside and go­verne in it, called here [...] greater, superior to o­thers, so they that are under them, are here called [...] (see Acts 5. 6. and so 1 Tim. 5. 1. Tit. 2. 6.) and in other places [...], 1 Cor. 14. 23, 24. and Acts. 4. 13. and [...], or [...] 1 Cor. 14. 16. they that are in the place and condi­tion of ordinary men or idiotes.

e Note: [...] V. 41. Withdrawn] The use of the word [...] is observable among the Hellenists, signifying no more then to depart. So 2 Mac. 12. 10. [...], when they were departed thence nine stadia. So Act. 21. 1. [...], we were gone or departed from them. And so if that be the word in this place, it must certainly signifie no more, but will be thus best rendred, he departed from them. But then the Kings MS. reading [...], that is not capable of any other rendring.

f Note: [...] V. 44. Drops of blood] That Christ swet drops of blood is not affirmed in this place, but only that he swet drops of sweat of a strange thicknesse or viscousnesse, and consequently as big as the drops wherin blood is wont to fall upon the ground. So saith Justin Mar­tyr, Theophylact, and Euthymius; and 'tisProblent. Sect. 2. [...] Aristotles observation of the [...], men in an agony, [...], that they sweat extreamly. But that the sweat should so farre exceed the proportion of sweat, as the drops wherein blood uses to fall are above the drops wherein sweat is wont, this was the strange thing, and the expression of the heavinesse of this agony, which is here mentioned. See Photius Epist. 138. Of the like use of [...], [...] as or like as, see Note on Mat. 3. 1.

g Note: [...] V. 52. Captaines of the Temple] [...], cap­taines of the Temple here mentioned (and [...] cap­taines v. 4.) and in two other places of this Author, Act. 4. 1. and Acts 5. 24. in the singular number, [...], signifie no more then the captaines of a band, or captaines of more bands of Roman souldiers, set at the proches of the Temple to guard and keep peace, that there might be no sedition raised in the city at the assembling of the Jews, at the Temple. Thus saith Josephus [...]. l. 5. c. 15. was there a guard placed in the tower called Antonia, which was thence fetch'd out at feast dayes, to be a guard or [...] to the Tem­ple, (and therefore Chrysostome renders it clearly the captain of the souldiers of the Temple) for so saith the same Josephus [...]. l. 8. c. 4. at that time when the people came to their feasts, especially at the Passover, there being danger of tumults, Cumanus set [...], [Page 261] a band of souldiers, with their armes, to stand [...] in the porches of the Temple. These souldiers are mentioned Mat. 26. 47. for those that are there called a great multitude with swords and staves, are the [...] foretold by Christ, [...] v. 45. the sinners, that is, Gentiles and Joh. 18. 3. [...] a band of soul­diers, and here [...], that is, the Comman­ders with their [...] bands of souldiers with them; and accordingly [...] the Colonel of this band Acts 21. 31. [...] is sure the [...] commander, or captain here, [...] and that tower of Antonia the [...], or Castle v. 34. whither he commanded Paul to be brought to safe Custody. Such also (saith Nicephorus l. 1. c. 32. and before him Chrysostome and Theophylact) was the [...] the watch or guard, [...] Mat. 2. 65. which being set by the Romans to keep all quiet, was offered by Pilate to the Jews to watch the grave of Jesus, that none might steal him away, and make that matter of a new stirre among them. For that these were not Jews, appears sufficiently by their watching on the Sabbath day, which especially at the time of the Passover the Jews durst not to have done. This guard of the Ro­mans, and care of theirs to prevent seditions among the Jews, seems to have taken its rise from the former care and practise of the Jews, in defending themselves from the Idumeans 1 Mac. 4. 60, 61. for there Judas Mac­cabaeus having built high walls and strong towers about mount Sion, lest the Gentiles should tread it down, as they had done before, they set there a garrison to keep it, and fortified Bethsura to preserve it. And the Com­mander of the Garrison was most probably he, whom Josephus calls by this style of [...], or [...] then, the captain of the Sanctuary or Temple. But now the case being altered, and the Roman Conquerours taking the same care, and keeping the like guards against the uproars and tumults of the Jews, as the Jews did for­merly against the Idumeans, 'tis to be supposed, that the [...] at this time was a Roman not Jew­ish Commander, though yet in Josephus speaking of those times, we have Ananus and Eleazar called [...], who were Priests l. 20. c. 8. See Sigonius l. 7. de Rep. Heb. c. 23. where he takes notice of these Ro­man Commanders among the Jews under the title of [...], and [...], and also of their Lictors, [...] officers, Acts 5. 26. [...] Serjeants, Acts 16. 35. to apprehend disturbers, and [...] Acts 16. 22. to beat them with rods, and then of bands of soul­diers to quell commotions, as you may see acts 16. 20. where bringing S. Paul and Silas to the [...], such like captains of bands at Philippi, their complaint is, that [...], these men raise sedition in our city being Jews, supposing that those officers were there set a­mong them in other cities, as well as at Jerusalem, to quell such commotions, which were feared especially from the Jews.

h Note: [...] V. 64. Blind-folded] This usage of Christ here re­ferres to that sport so ordinary among children, called [...], in which it is the manner first to blindfold, which is v. 64. [...], then to strike him, [...], v. 63. and [...] v. 64. then to aske him who stroke him, which is [...] v. 64. and not to let him goe, till he named the man aright, who had stroke him. And so was here u­sed as a contumely or reproach toward him.

CHAP. XXIII.

1. AND [the whole multitude of them] arose and led him to Pilate.

Paraphrase 1. the whole company of the Sanhedrim by the vote of the major part, not of all, v. 51.

2. And they began to accuse him, saying, [We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a▪ King.]

Paraphrase 2. We found him drawing away the nation from the re­ligion of their ancestors, and also forbidding to pay Caesar the Roman Emperour his dues (see note on Mar. 12. a. and Mat. 22. b) taking upon him to be our long expected Messias, and so consequently our King.

3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, [Thou sayest it.]

Paraphrase 3. I am so.

4. Then said Pilate to the chief Priests and to the people, I find no fault in this man.

5. And they were the more fierce, saying, He [stirreth up the people teaching] throughout all Jury beginning from Galilee to this place.

Paraphrase 5. teacheth seditious do­ctrine, and hath done so.

6. When Pilate heard [of Galilee,] he asked whether the man were a Galilean.

Paraphrase 6. mention of Galilee,

7. And as soon as he knew that he belonged to Herods jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.]

Paraphrase 7. And discerning that his dwelling and abode was in Galilee which belonged to Herods government, and supposing Herod by his knowledge in the Jewish religion, to be fitter for the cognizance of this case, he remitted the hearing of it to Herod, who was personally at Jerusalem at that time (see note on Lu. 1. l.) on occasion of the feast.

8. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

9. Then he questioned with him in many words; but he answered him nothing.

10. And [the chief Priests and Scribes] stood and vehemently accused him.

Paraphrase 10. those of the Sanhedrim.

11. And Herod with hisattendants, officers. note a men of warre set him at naught, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

12. And the same day Pilate and Herod were made friends together, for before they were at enmity between themselves.

13. And Pilate, when he had [called together the chief Priests, and rulers, and the People,]

Paraphrase 13. assembled together not only the Sanhedrim, but the people also,

14. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I having examined him before you, have [found no fault in this man touching those things whereof ye accuse him.]

Paraphrase 14. not found him guilty in any capital manner of any thing laid to his charge by you.

15. No nor yet Herod: for Iremitted [...] other copies read, he re­mitted him to us, the Syriack, [...] remitted him to him. sent you to him, and lo, nothing worthy of death is done unto him.]

Paraphrase 15. Nor is this my opini­on only, but I sent him, and referred the hearing of the businesse to Herod v. 7. who being more acquainted with your religion then I am, may be deemed a more competent judge, and after he hath had cognizance of him, he hath no way express'd his opinion that his crimes are capital.

[Page 262] 16. I will therefore note b chastise him, and release him.]

Paraphrase 16. His punishment there­fore shall be only that of scourging with whips, and so he shall be released.

17. For of necessity he must] release one unto them at the feast.

Paraphrase 17. For the custome had laid a necessity on him (see Mat. 27. d.) to

18. And they cryed out all at once, saying, Away with this man, and release unto us Barabbas.

19. (Who for a certain sedition made in the city, and for murther, was cast in prison.)

20. Pilate therefore willing to release Jesus, spake again unto them.]

Paraphrase 20. Pilate again made a­nother assay to soften the people, being, on opinion of Christs innocence (and having received a message from his wife, Mat. 27. 19.) desirous to save his life, and only to inflict some inferior punishment on him, v. 16.

21. But they cryed, saying, Crucifie him, crucifie him.]

Paraphrase 21. But they were peremp­tory for the putting him to death.

22. And he said unto them the third time,See v. 15. Why, what evill hath he done? I have found no cause of death in him: I will therefore chastise him, and let him goe.

23. And they were instant with loud voices, requiring that he might be cruci­fied: and the voices of them, and of the chief priests [prevailed.]

Paraphrase 23. carryed it (see Mat. 27. d.) wrought upon him to doe contrary to his owne judgement, and inclination.

24. And Pilate gave sentence that it should be as they required.]

Paraphrase 24. and so he passed sen­tence of death upon him.

25. And he released unto them him,Act. 3. 14. that for sedition and murther was cast into prison, whom they had desired; but he delivered Jesus to their will.

26. And as they led him away they laid hold upon one Simon a Cyrenian, com­ing out of the countrey, and on him they laid the crosse, that he might bear it after Jesus.]

Paraphrase 26. And having put on him a Scarlet robe, a crown of thornes, a reed like a Scepter in his hand, and so made him a mock-king of the Jewes and then taken all from him again, and used him contumeliously, Mat. 27. 29. &c. they led him out to crucifie him, and as they went, they press'd one Simon to carry his crosse, on which he should be crucified, after him. See Mat. 27. note e.

27. And there followed him a great company of people, and of women, which also bewailed and lamented him.

28. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for [your selves and for your children.]

Paraphrase 28. the calamities which are ready to befall this whole nation, for this sinne of rejecting, and crucifying me, are likely to be farre greater, and more worthy of your tears, then what now befalls me.

29. For behold the days are coming, in the which they shall say, note c Blessed are the barren, and the wombes that never bare, and the paps which never gave suck.

30. Then shall they begin to say to the mountains, fall on us, and to the hills, cover us.

31. For if they doe these thingson the [...] in a green tree, what shall be doneon the [...] in a dry?]

Paraphrase 29, 30, 31. For heavy days are shortly to come upon this people, miserable streights and distresses first, and then even utter destruction, express'd as 'tis here, Jo. 2. 19. Hos. 10. 8. Apoc. 6. 16, by calling the mountains to cover them, and by that other proverbiall phrase of cutting off the green tree with the dry, Ezech. 20. 47. the righteous and the wicked together, Ezech. 21. 2, 3. or the rich and the poore together, that is, making an utter desolation, v. 4. (see 1 Pet. 4. 18.) And if my portion, who am the son of God, and innocent, be in your opinion so sad and lamentable, under this Roman judge and souldiers, what will become of the profest enemies of God, who as a dry trunk of a tree are as it were fitted and markt out for the fire, and shall fall into the hands of whole armies of the Romans? Or if in the distress that shall come upon you, the rich and the noble shall be put to such streights, then what will the condition of the meaner sort be?

32. And there were also two other note d malefactors led with him to be put to death.

33. And when they were come to the place which is calledCranion or skull, [...] [Calvary,] there they crucified him, and the malefactors, one on the right hand, and the other on the left.

Paraphrase 33. Golgotha, but in Greek Cranion, that is, a skull,

34. Then said Jesus, Father forgive them, for they know not what they doe. And they [parted his rayment, and cast lots.]

Paraphrase 34. made a division of his upper garments into four parts, and tooke each of them a part, but his inner garment (see note on Mat. 5. r.) having no seam in it, they cast lots for that, who should have it entire, Joh. 19. 24.

35. And the people stood beholding; and the rulers also with them derided him, saying, He [saved others, let him save himself, if he be the Christ, the chosen of God.]

Paraphrase 35. undertooke to be the Messias. And surely if he were the Messias to deliver the nation, he would first deliver himself.

36. And the souldiers also [mocked him,] coming to him, and offering him vinegar,

Paraphrase 36. used him contumeli­ously,

37. And saying, If thou be the King of the Jews, save thy selfe.

38. And a superscription also was written over him in letters of Greek, and Latine, and Hebrew. THIS IS THE KING OF THE JEWES.]

Paraphrase 38. And there was put up over his head a title contain­ing the cause of this condemnation, see note on Mar. 15. b. which was written in Greek and Latine and Hebrew▪ (the three most ordinary languages, one or other of which there were very few but understood) thus, Jesus the Nazarene, the King of the Jewes.

39. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thy self and us.

40. But the other answering rebuked him, saying, [Doest thou not fear God, seeing thou art in the same condemnation?]

Paraphrase 40. Though these other impious persons use him thus, yet we that are thus punished with him ought, if he were guilty, to have compassion for him, and not reproach him.

41. And we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amisse.]

Paraphrase 41. And besides this we are indeed guilty, but he a most innocent person, which came to doe good to this people, and is used thus ill by them.

42. And he said unto Jesus, Lord, remember me, when thou comest into thy kingdome.

[Page 263] 43. And Jesus said unto him, Verily I say unto thee, [To day shalt thou be with me in paradise.]

Paraphrase 43. Immediately after thy death, [...] shalt goe to a place of blisse, and there abide with me, a member of that my kingdome which thou askest for.

44. And it was about the sixth houre, and there was a darknesse over all the earth untill the ninth houre.]

Paraphrase 44. And it was nigh twelve of clock, see Mar. 15. 25. and there was an eclipse of the sun, and a palpable darknesse on all the land of Judea untill three afternoon.

45. And the Sun was darkned, and the note e veile of the Temple was rent in the midst.

Paraphrase 45. Mat. 27. 51.

46. And when Jesus had cryed with a loud voyce, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

47. Now when the Centurion saw what was done, he] glorified God, saying, Certainly this was a righteous man.]

Paraphrase 47. confessed it, an evi­dence of Gods interposing his power, and thence concluded that he was an innocent person.

48. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned.]

Paraphrase 48. And all the multitudes there present; had remorse at what was done.

49. And all his acquaintance, and the women that followed him from Galilee, stood afarre off, beholding these things.

50. And behold there was a man named Joseph, [a Counsellour, and he was a good man and a just.]

Paraphrase 50. One of the Sanhedrim, or else a counsellour in the Province (see Mar. 15. d.) both an upright and a mercifull man, who looked for the coming of the Messias, v. 51. and accordingly embraced Christ, and was a disciple of his, Mat. 27. 57. but not avowedly, but secretly, for fear of danger from the Jews, Joh. 19. 38.

51. (The same had not consented to the counsell and deed of them) he was of Arimathaea a city of the Jews, (who also himself waited for the kingdome of God.)

52. This man] went unto Pilate, and begged the body of Jesus.

Paraphrase 52. Hee upon this occa­sion took confidence, Mat. 15. 43. although he had been beforefearfull, and

53. And he took it down and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

54. And that day was the preparation, and the Sabbathshone [...] drew on.]

Paraphrase 54. The day whereon all this was done was the eve both of the feast of unleavened bread, and of the Sabbath also, and now the Sabbath day (beginning at evening, at sun set, when the stars and moon begin to shine) was ready at hand, or the stars began to shine, and so the Sabbath to begin.

55. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

56. And they returned, and prepared spices and ointments, and rested on the Sabbath day, according to the [commandment.]

Paraphrase 56. Mosaicall law of doing no work on the Sabbath.

Annotations on Chap. XXIII.

a Note: [...] V. 11. Men of warre] The Hebrew [...] signifies three things 1. Militare, to warre, 2. concurrere and congregari, to assemble, 3. ministrare, to minister. The first notion is very frequent, the second, Exod. 38. 8. (where yet the Septuagint read [...], for [...] it seems reading [...] jejunavit) and 1 Sam. 2. 21. and the third is ordinary also (and from thence Timothy called [...] a good souldier, that is, minister of Jesus Christ) Hence it is that among those Greek writers, which follow the Hebrew idiome, the word [...] and [...], is used for every one of these three; For the first ordinarily and primarily; For the second, when wee meet with [...], which we render exercitus, and host of heaven, but sig­nifies universus coeli comitatus, the whole company of heaven, whether the many stars or many Angels there; And in the third sense we have here [...] for of­ficers, and servants or attendants, and so the Syriack translation renders it, and gives us authority to doe the like, though otherwise it might be rendred more vulgarly, either his company, or his souldiers about him.

b Note: [...] V. 16. Chastise] [...] signifies ordinarily to scourge, or chastise, as [...] children or servants are wont to be used, when they have offended; so Heb. 12. 6. [...] chastening is expounded by [...] scourging. [...] And in stead of it here, the other Evangelists Mat. 27. 26. Mar. 15. 15. have [...], from from the Latine flagellum, a whip, and S. John c. 19. 1. [...] scourging. Now to what the infliction of this sort of punishment on Christ belonged, is matter of question, that which is ordinarily said is, that Flagella­tion was among the Romans a solemn preparative to Crucifixion; So Livy of the servants, l. 34. Multi oc­cisi, multi capti, alii verberati crucibus affixi, they were scourged and crucified. And in Valerius Max. l. 1. c. 7. Servum verberibus multatum sub furca ad sup­plicium egit, having scourged his servant under the crosse he had him to punishment, that is, crucified him. So Antigonus the King of the Jews was first whip'd, then beheaded with an axe, saith Dio l. 49. and so 'tis said of Alexander in Qu. Curtius l. 8. verberibus af­fectos sub ipsis radicibus petrae crucibus jussit affigi, he appointed them to be scourged and crucified; and Jose­phus of the Jews [...]. l. 5. c. 32. [...], they were scourged, and reproachfully handled, and then cru­cified; and Philo speaking of the Jews of Alexandria crucified by Flaccus, addes, [...], that this was done after they had been reproach­fully handled, that is, scourged, in the theatre; and so this was part of the horrendum carmen, the solemn form of sentence, verbera intra aut extra pomoerium, Ar­bori infelici suspendito, scourge him, and then hang him on the tree. But this is not the notion that here we must have of the scourging of Christ. For then it must be part of his sentence of death, which by Job. 19. it appears it was not, for there 'tis-said that Pilate took him and scourged him, v. 1. whereas he was not as yet con­demned to death; nav v. 6. Pilate refuses to condemn him to death, professing that he finds not any capital crime brought against him; then examines him farther, v. 9. then seeks to release him, v. 12. and coming again to the judgment seat, v. 13. at length he delivered him to be crucified, v. 16. This is so evident by that Evangelist, that the learned H. Grotius applies this scourging to that other ordinary use of it for examination, [...] such as Act. 22. 24. is [...] being examined with stripes, and in Cicero, virgam in tormento esse magis quàm suppli­cio, that the rod is for a torture rather then a punish­ment. But there is no ground for this conjecture from [Page 264] any circumstance in any of the Gospels, nor reason to adhere to it, without some testimony, upon a bare possi­bility of it, especially when the mention of it in this fourth Gospell suggests another notion of it, which will recon­cile all the difficulty, and it self be subject to none, viz. that Pilate willing to deliver Jesus from capital sen­tence, appointed this of scourging to be inflicted on him. For that Pilate did not believe Christ guilty of any capital crime it is evident, and consequently not fit to be crucified; so likewise that besides his own conscience, his wifes dream did make him very unwilling to pronounce that sentence of death on him, but very industrious to find some pretence of releasing him, and that finally 'twas onely the importunity of the Jews, to which he sacrificed him; And here it is plain that he proposes to the Jews the scourging of him, as a lighter punishment proportionable to his crimes, and then that he may re­lease him. So we finde in the Epit. of Livy Dec. 5. l. 6. of Matienus a servant, sub furca diu virgis caesus erat, & sestertio voeniit, he was scourged, and then sold: and so 'twas ordinary to bind to a pillar, or post, and scourge men, [...] in Artemidorus [...]. being bound to a pillar he recei­ved many stripes. From hence therefore 'tis evident, that the notion of his scourging was that of a lighter pu­nishment, to release him from a greater, (and that, as John sets it, inflicted on him before the sentence of death was pronounced against him) though when that was done, he was fain to gratifie them by delivering him up to their fury to be crucified also. And so the place both in Matthew and Mark may well be ren­dred Mat. 27. 26. [...], having scourged Jesus, that is, formerly having done so, he proceeded farther, and delivered him to be crucified; and so in Mark c. 15. 15. [...], He delivered Jesus having scourged him, (having done so before he thus delivered him) to be crucified. And this sort of scourging was a punishment usual among the Jews for offences not capital; see Note on 2 Cor. 11. b. A fourth sort of scourging there was for capital crimes, whipping to death, with the head fastned to the furca, which Sue­tonius in Nerone calls supplicium more majorum, the old Roman punishment. But this cannot belong to this place.

c Note: [...] V. 29. Blessed are the barren] This expression of the dayes approaching, that they shall say [...], blessed are the barren, &c. had certainly its com­pletion in what befell Jerusalem in the time of the siege. But more particularly it may refer to one passage: After that Titus had incompass'd the city with a wall so that none could come out to forage, they were forced to feed on dung, saith Josephus, on shooes and girdles, &c. and for want of such provision as this, one Marie, a noble and rich woman, daughter of Eleazar, berea­ved of all by the Seditious, killed her sucking child, and drest'd it, and eat part of it, and the Souldiers breaking in upon her, and finding a part left, went away in de­testation, and presently the news of it went over the whole city,l. 7. c. 8. and every one saith * Josephus, look'd upon it with horror, and with the same compassion, as if they had done it themselves. Then was this speech fit for them to take up, on hearing this horrible newes, Blessed are the barren, and the womb that never bare, and the paps that never gave suck, in comparison to those that are forced to feed on the fruits of their wombs, and devour their own sucking infants. And then that which follows, If they doe these things on a green tree, what shall be done on a dry? may perhaps be best in­terpreted in relation to this particular fact also, of that noble and rich woman, Marie. If such horrible things befall the wealthiest among you, what a dismal state shall all others be involved in? This may possibly be the meaning of the phrase. But if not, then in that other notion of the righteous and the wicked, it may have had its completion also.

d Note: [...] V. 32. Malefactors] These Malefactors crucified with Jesus were thieves and murtherers, and authors of an uproar in the city, which is an evidence among others formerly mentioned, (see Note on Mat. 27. d. and on Mar. 15. a.) of Christs death being after the Roman not Jewish manner. For the Jewish custome was never to put to death two malefactors on the same day, unlesse it were for the same crime; so saith Mai­monides Sanhed. c. 14. They never condemn more then one in a day; but one to day, another to morrow, unlesse they they be both guilty of the same transgression, and deserve one death. And that Christ was not pretended to be put to death for that crime of the other two, is clear by his Inscription, which saith it was for pretending to be King.

e Note: [...] V. 45. Veile of the Temple] That which is here said of the veile of the Temple, that [...], must be so rendred, that [...] may be taken Adverbially for in the middle, so as to be answerable to [...] into two parts in Matthew and Mark. [...] Now what veile of the Temple this was is the only thing that will need to be here determined; for of this it is certain that there were two veiles or high walls (intimated by the mention of the second veile, v. 3.) the one that covered or enclo­sed the Sanctuary from the eyes and approach of the people, who were permitted to goe no farther then the court of the Jews, and only the Priests admitted into the Sanctuary; For thus the manner was, the [...], or altar of incense was within the Sanctuary, and thither the Priests went daily and offered incense, the people mean while staying without, and praying every one privately by himself, (the thing noted by the silence in heaven for halfe an hour, Rev. 8. 1.) And those pray­ers of the people for supply of their severall wants were thus offered up by the Priest with that incense of his that went up to Heaven (see c. 1. 10. d.) But the peo­ple themselves staid without, and might not enter or look in there, that Veile, or wall, or screen made a full separation of one from the other. And as the Sanctuary was enclosed or separated from the court, so was the Holy of Holies enclosed from the Sanctuary, and thi­ther none entred but the High priest once a year, and so there was a second Veile. That this is here meant, is no way specified, or deducible from any circumstances of the story in any of the Gospels, yet may be thought most probable from one intimation of the author of the Hebrews, c. 10. 20. where our way to heaven is said to be consecrated by Christ by the veile, that is, his flesh. There as the veile is made a type of Christs flesh, and being so, the rending of the veile will be a fit so­lemnity of the piercing and crucifying Christs flesh; so that veile is clearly the second veile, entring into the [...] the holies, v. 19. that is, the Holy of Holies, as ap­pears by c. 9. 8, and 12. And if that were here meant, then the significancy is not only the approaching de­struction of all the Jewish rites, but also that that unap­proachable place, a type of heaven, was now laid open to all true Christians, and that in the mean time there is liberty to approach unto God in prayer allowed to them; and again that Christ not now once a year, as the High priest, but once for ever, there to continue, en­tred into the Holy of holies, that is, beyond the Sanctu­ary, the common place of all the Priests (and so the type of Heaven, where all the Angels and Saints are) even into the inmost adytum at the right hand of God, farre above all Angels, &c. a place of preeminence pe­culiar to him.

CHAP. XXIV.

1. NOW upon the first day of the week, very early in the morning, [they] came unto the sepulchre, bringing the spices, which they had prepared, and certain others with them.

Paraphrase 1. Mary Magdalen &c. Mat. 27. 1. and here v. 10.

2. And they found the stone rolled away from the sepulchre.

3. And they entred in, and found not the body of the Lord Jesus.

4. And it came to passe, as they were much perplexed thereabout, behold two men stood by them in shining garments.

5. And as they were afraid, [and bowed down their faces to the earth, they said unto them, Why seek yee the living among the dead?]

Paraphrase 5. and did obeysance to them, they asked them, saying, Do you search in a tombe or grave for one that is risen from the dead?

6. He is not here, but is risen; Remember how he spake unto you when he was yet in Galilee,

Paraphrase 6. Mat. 17. 23.

7. Saying, The son of man must be [delivered into the hands of sinfull men,] and be crucified, and the third day rise again.

Paraphrase 7. put to death by the hea­thens, Romans

8. And they remembred his words.

9. And returned from the sepulchre, and told all these things unto the eleven and to all [the rest.]

Paraphrase 9. the other disciples of Christ, which were not ofthat number.

10. It was Mary Magdalen, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the Apostles.

11. And their words seemed to them as idle tales, and they believed them not.

12. Then arose Peter, and ran unto the sepulchre, and stooping down, he be­held the linen clothes laid by themselves, [andor, depar­ted to his own abode, wondring at that departed, wondring in himself at that which was come to passe.]

Paraphrase 12. and returned to the place from whence he came, and where he abode, being much amazed to see the body gone our of the grave. See note on Joh. 20. a

13. And behold, two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs.

Paraphrase 13. Mar 16. 12.

14. And they talked together of all these things which had happened.

15. And it came to passe that while they communed together, and reasoned, Je­sus himself [drew near and went with them.]

Paraphrase 15. joyned himself to their company.

16. But their eyes were held, that they should not know him.]

Paraphrase 16. And at first, through Gods will so disposing it, they discerned not that it was Jesus.

17. And he said unto them, What manner of communications are these that ye have one to another, as ye walke, and are sad?

18. And the one of them, whose name was note a Cleophas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things, [that are come to passe there in these days?]

Paraphrase 18. that are notoriously come to passe there, and talkt of by all at this time?

19. And he said unto them, What things? And they said unto him, Concer­ning Jesus of Nazareth, which was a Prophet, mighty [in deed and word before God] and all the people.

Paraphrase 19. in miracles and in do­ctrine approved by God.

20. And how the chief priests and our rulers delivered him [to be condemned to death, and] have crucified him.

Paraphrase 20. to the Roman procu­rator, accused him and requi­red him to be put to death, and accordingly at last they

21. But we trusted that it had been he which should have redeemed Israel. And beside all this, to day is the third day since these things were done.]

Paraphrase 21. But we were full of hope that he had been the Mes­sias so long expected by us. And this being the third day since his crucifixion,

22. Yea and certain women also of our company made us astonished, which were early at the sepulchre,]

Paraphrase 22. Some women that were followers of him together with us, and that were this morning at the monument wherein he was laid, came and told us wonderfull things,

23. And when they found not his body, they came, saying that they had also seen a vision of Angels, which said that he was alive.]

Paraphrase 23. How that they found not his body there, but met with Angels which told them that he was risen from the dead.

24. And certain of them which were with us] went to the sepulchre, and found it even so as the women had said, but him they saw not.

Paraphrase 24. And some of the twelve disciples, Peter and John,

25. Then he said unto them, O fools, and slow of heart, to believe all that the prophets have spoken.

26. Ought not Christ to have suffered these things, and to enter into his glory?]

Paraphrase 26. Is it not by those pro­phets foretold to be decreed by God, that the Messias should be-despised by men and slaughtered by them, Isa. 53. 8. before he should enter on his kingdome?

27. And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

28. And they drew nigh unto the village whither they went: and he made as though he would have gone farther.

29. But they constrained him, saying, Abide with us, for it is towards evening, and the day is farre spent, and he went in to tarry with them.

30. And it came to passe, as he sate at meat with them, he [took bread, and blessed it, and brake, and gave to them.]

Paraphrase 30. after the manner of the master of the family blessed the meat, and carved, and distributed it to them.

31. And their eyes were opened, and they knew him, and he vanished out of their sights.]

Paraphrase 31. Which occasioned (see v. 35.) their first suspicion that it was Christ, And presently they discern'd that it was very he, And he immediately disappeared, in what manner or by what means it is not known.

[Page 266] 32. And they said one to another, [Did not our heart burn within us while] he talked with us by the way, and while he opened to us the scriptures?

Paraphrase 32. Was there not an unu­suallwarmth of affections and passion upon us all the time that

33. And they rose up the same houre, and returned to Jerusalem, and found the eleven gathered together, and them that [were with them,]

Paraphrase 33. used to associate with them,

34. Saying,] The Lord is risen indeed, and hath appeared to Simon.

Paraphrase 34. And assoon as they came, told them, saying, See 1 Cor. 15. 5.

35. And they told what things were done in the way, and how [he was known of them in breaking bread.]

Paraphrase 35. by his blessing and car­ving the meat ver. 30. they came to discern him to be Christ, not knowing it a long time.

36. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

37. But they were terrified and affrighted, and supposed that they had seen a spirit.]

Paraphrase 37. And they were in a ter­rible fright thinking it had been a vision of some spirit, without any reall body joyned unto it.

38. And he said unto them, Why are ye troubled, and why doe [thoughts arise in your hearts?]

Paraphrase 38. yee doubt or suspect me to be a spirit without a body?

39. Behold my hands and my feet, that [it is I my self:] handle me and see, for a spirit hath not flesh and bones, as ye see me have.

Paraphrase 39. it is very I, body and soul together:

40. And when he had thus spoken, he [shewed them his hands and his feet.]

Paraphrase 40. gave them leave to see and feel the prints of the nails in his hands and feet.

41. And while they yet believed not for joy, and wondred, He said unto them, Have ye here any meat?]

Paraphrase 41. And the greater and more transporting their joy was, the lesse confident were they of the truth of it, and therefore to confirm them in the certain belief of it, he called for some meat.

42. And they gave him a piece of a broiled fish, and of an honey comb.

43. And he took it, and did eat before them.

44. And he said unto them, [These are the words which I said unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me.]

Paraphrase 44. What you now see I did foretel when I was among you, before my crucifixion, & is agreeable to all the severall images and predictions of me in all the books of God, which were of necessity to be fulfilled.

45. Then opened he their understanding, that they might understand the scriptures.]

Paraphrase 45. Then by the speciall operation of his spirit, he gave them the understanding of the Scriptures, in those things especially which concerned the Messias.

46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.

47. And that repentance and remission of sinnes should be preached in his name among all nations, beginning at Jerusalem.

48. And ye are witnesses of these things.]

Paraphrase 46, 47, 48. The summe of which he declared to be this, that the Messias was thus to be put to death, and rise again, and that his Apostles, the wit­nesses thereof, should after his resurrection preach repentance, and upon that, remission of sinnes, to Jerusalem, and through all Judea, first, and then to all the nations of the world.

49. And behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, untill ye be indued with power from on high.]

Paraphrase 49. To which end he pro­mised immediately to send them the holy Spirit (promised by God the Father) to descend from heaven upon every one of them, and so to install them to succeed him in his office, till which time he commanded them all to stay, and not to stiree out of Jerusalem.

50. And he led them out as farre as to Bethany: and he lift up his hands, and blessed them.

51. And it came to passe, while he blessed them, he was parted from them, and carried up into heaven.

Paraphrase 51. Act. 1. 9.

52. And they worshipped him, and returned to Jerusalem with great joy.

53. And they were [continually in the Temple,] praising and blessing God. Amen.

Paraphrase 53. constantly at the times of devotion (see note on Act. 1. d.) in some of the chambers of the Temple,

Annotations on Chap. XXIV.

a V. 18. Cleophas] This Cleophas, saithEuse [...], l. 3. c. [...] Hegesippus, was the brother of Joseph Marys husband, and so the reputed uncle of Christ, whose son Simeon, saith Euse­bius there, was, by the joynt consent of all the Apostles then living, made Bishop of Jerusalem, after James, as being neerest of kin to our Saviour.

The Gospel according to S. JOHN.

CHAP. I.

1. IN the beginning was the word, and the word was with God, and the word was God.

2. The same was in the beginning with God.]

3 All things were made by him, and without him was not any thing made that was made.

Paraphrase 1, 2. In the beginning of the world before all time, be­fore any thing was created, the son of God had a subsistence, and that subsistence with his Father, of whom he was begotten from all eternity, and was himself eternal God, and being by his Father in his eternal purpose design'd to be the Messias, who was among the Jews known by the title of the Word of God, (see note on Luk. 1. b.) he is here fitly express'd by that title, The word.

Paraphrase 3. This eternal word of God I mean by which all things were at first created.

4. In him was life, and the life was the light of men.]

Paraphrase 4. He brought with him that doctrine which is worthily called life, c. 6. 63. and 12. 50. because it leads to holy life here, such as God will be sure to ac­cept of through Christ, and to reward eternally (whereas the law was the bringing in of death) see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind, especially the Jews, to tell them their duty, and there­fore is called the light of life, c. 8. 12.

5. And the light shineth in darknesse, and the darknessereceived or appre­hended, [...] comprehended it not.]

Paraphrase 5. Though through the darknesse of mens hearts, the greatest part of the Jews themselves had no fruit or benefit by it.

6. There was a man sent from God,] whose name was John.

Paraphrase 6. There came a man with commission from God to preach repentance to the lews,

7. The same came for atestimony [...] witnesse to bear witnesse of the light, that all men through him might believe.]

Paraphrase 7. He was by God sent on purpose to testifie that Christ was the Messias, the true teacher sent from heaven, that so by that testimony of his all men might believe on him.

8. He was not that light, but was sent to] bear witnesse of that light.

Paraphrase 8. This Iohn was not the Messias, but the whole end of his mission into the world was to

9. That was the true lightwhich co­ming into the world [...] enlightneth every man. which lighteth every man note a that cometh into the world.]

Paraphrase 9. That word which now I speak of, that is, Christ is that true light, eminently that, which light is defined to be able to refresh and warm the coldest, and to enlighten the darkest heart, And he, as the sun after a long darknesse of night, is now risen in our hemisphere (see v. 10. and c 9. 5. and 12. 46.) and being manifested to the world, shineth forth to every man therein.

10. He was in the world, and the world was made by him, and the world knew him not.]

Paraphrase 10. This word was from the beginning in the world, in so eminent a manner, that indeed the world was made by him, but the generality of men did not take notice of him.

11. He came unto his own, and his own received him not.]

Paraphrase 11. And therefore there be­ing one peculiar nation, the Iews, which were more fully then all the world besides instructed in this truth, he at last came to this people, was pleased to be born and live and do miracles among them, and these that were his own people did not entertain him as sent from God, but rejected and put him to death.

12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name,]

Paraphrase 12. But all, that received, that is, believed on him, were by him advanced to be the adopted sons of God.

13. Which were note b born not of blood, nor of the will of the flesh, nor of the will of man, but of God.]

Paraphrase 13. To wit, those which live according to the will of God, and neither the naturall nor carnall, nor bare morall principle.

14. And the word was made flesh, and note c or, had his tabernacle dwelt among us, (and we beheld his glory, the glory note d as of the only begottenfrom [...] of the Father) full of grace and truth.]

Paraphrase 14. And this eternal word was born in humane flesh, as­sumed our nature, and in that flesh of ours, as in a tabernacle, appeared among us most gloriously, in such a manner, as was not competible to any but the one true eternal son of God. And whereas the former tabernacle, wherein God was pleased to dwell, had in it the law, that ministration onely of death, 2 Cor. 3. 7. precepts of exact obedience, he now in the tabernacle of his flesh, by his incarnation and passion, &c. is all full of grace, that is, exceeding mercy: and whereas the whole business of that tabernacle was nothing but shadows, he hath brought the substance and truth with him, which was meant by all those shadows, the inward purity, shadowed by the legal precepts of circumcision, &c. and spiritual and eternal promises, in stead of those carnal or temporal, see v. 17.

15. John bare witnesse of him; and cried, saying,This was he, [...] This is he of whom I spake, He that cometh after me, is preferred before me, for he note e was before me.]

Paraphrase 15. Iohn the Baptist testi­fied and proclaimed concerning him, saying, He that followes me, whose forerunner I am, hath been, and must alwaies be preferred infinitely before me, For al­though he appeares after me among you in respect of his birth and entring on his office, yet he had a being long before me, And this was most truely said of the Baptist; For he was before the creation of the world, v. 2, 3. Col. 1. 17.

16. And of his fulnesse have we all received, and grace for grace.]

Paraphrase 16. And being full of all graces, excellencies, perfections, he hath communicated them to us in that degree, as is necessary for us, and in proportion to his abundant charity and goodnesse toward us, we Christians which are his body or fellow-members of his humane nature, receive grace and mercy flowing from him to us, (see ver. 14. and note on 1 Pet. 3. e. and Act. 2. f.)

17. For the law was given by Moses, but grace and truth came by Jesus Christ.]

Paraphrase 17. For though the law were given by Moses from God long ago, yet the Gospel, called Grace, v. 14. (see note on Heb. 13. d.) as it is opposed to the severity and rigour of the law; and truth, as opposite to the shadowes and ceremonies of the law, was to be brought in by Iesus Christ.

18. No man hath seen God at any time; The onely begotten son, which is in the bosome of the Father he hath declared him.]

Paraphrase 18. God is invisible, and not approachable by us, and so his will, and the knowledge of his attributes cannot be conveighed to us but by some intercessor, and of this sort none can be com­parable to Christ Jesus, who is next unto the Father and most dearly beloved by him, and knows most of his mind (see note on Mat. 8. g.) and his end of coming into the world was to declare this unto us.

[Page 268] 19. And this is the record of John, when the Jews sent Priests and Levites from Jerusalem to ask him, Who art thou?

20. And he confessed and denied not, but confessed, I am not the Christ.]

Paraphrase 19, 20. Now when the Jews sent messengers to John Baptist as he was preaching and bapti­zing, to know who he was, this was constantly his answer, that he was not the Messias, prophecied of, and so long expected by them.

21. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thouthe▪ that prophet? And he answered, No.]

Paraphrase 21. No nor Elias, no nor the prophet, (some special pro­phet, perhaps Jeremy, which had been among them) the return of whom the Jews expected before Elias, as him before the Messias.

22. Then said they unto him, What art thou? that we may give an answer to them that sent us. What sayest thou of thy self?

23. He said, I am [the voice of one crying in the wildernesse, Make streight the way of the Lord, as said the prophet Esaias.]

Paraphrase 23. he that was prophecied of by Esaias in those words, Isa. 40. 3. (see Mat. 3. 3.) The voice of one, &c.

24. And they which were sent were of the Pharisees.

25. And they asked him and said unto him, [Why baptizest thou then,] if thou be not that Christ, nor Elias, neither that prophet?

Paraphrase 25. Why then dost thou re­ceive disciples, and proselytes, or followers, and that after the solemn manner of receiving proselytes, by way of baptisme, or washing,

26. John answered them, saying, I baptize you with water: butin the midst of you stood one whom ye knew not, [...] there standeth one among you, whom ye know not,]

Paraphrase 26. was not long since a­mong you, one of whom you took no notice, that is, Christ: see note d.

27. He it is, who coming after me, is preferred before me, [whose shooes lat­chet I am not worthy to unlooseHe shall baptize you with the ho­ly Ghost, & with [...]ire, So antient copies adde here. [...], &c. .]

Paraphrase 27. whose disciple I am not worthy to be: see Mat. 3. g.

28. These things were done inBethany, for the an­tient MS [...]in the King's Library reads [...] and so some others, Bethabara beyond Jordan, where John was baptizing.

29. note f The next day John seeth Jesus coming unto him, and saith, Behold the lamb of God which taketh away the sin of the world.]

Paraphrase 29. The day after the re­turn of the Pharisees, Iohn see­ing Jesus coming to him, said, Behold the person sent from God, as a lamb prepared for the slaughter, (in whom are summ'd up and completed all the typicall Mosaicall prescriptions of lambs to be sacrificed, either in their daily sacrifices, or at the passover) who shall thereby obtain pardon from God for that sin that all the world is engaged in, on condition they now reform at his coming.

30. This is he of whom I said, After me cometh a man which is preferred before me, for he was before me.]

Paraphrase 30. See v. 15. note c.

31. And I knew him not: but that he should be made manifest to Israel, there­fore am I come baptizing with water.]

Paraphrase 31. And though I was not able to discriminate him from others, yet a little before his baptisme it was revealed to me (as appeares Mat. 3. 14.) and at his baptisme by the descent of the Holy Ghost upon him, Mat. 3. 16. I was clearly told it, that he was the Messias which was to come into the world; And the grand design of my coming and gathering disciples was by that means to make this people take notice of, and receive Christ.

32. And John bare record, saying, I saw the Spirit descendingas a dove out of hea­ven, and he [...], from heaven [like a dove,] and it abode upon him.

Paraphrase 32. See note on Mat. 3. i.

33. And I knew him not: but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining upon him, the same is he which baptizeth with the holy Ghost.]

Paraphrase 33. Untill then I knew not which was he, onely this signe was given me, that on whom­soever I saw the Spirit descend, that was the Messias, who in the receiving of his proselytes doth not onely use the known ceremo­ny of water, but moreover sends down the Spirit on them, (see note on Act. 1. a.)

34. And I saw and bare record that this is the Son of God.]

Paraphrase 34. By which premises it follows, that my testimony of Christ that he is the son of God, is no more then what I saw with mine eyes, and heard distinctly affirmed from heaven, these words being delivered by voice from heaven at that time of the holy Ghost's descending on him, This is my beloved son, &c. Mat. 3. 17.

35. Again the next day after, John stood and two of his disciples,]

Paraphrase 35. The next day again af­ter this (see note e.) Iohn having two of his disciples with him,

36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God.]

Paraphrase 36. As Jesus passed along, John, by his eye fastned on him, demonstrating whom he meant, said again the same words that before, ver. 29. in the hearing of those two disciples of his, Behold, &c.

37. And the two disciples heard him speak, and they followed Jesus.]

Paraphrase 37. Hereupon those two disciples hearing him give that testimony of Iesus, parted from him and followed Iesus.

38. Then Jesus turned and saw them following, and saith unto them, [What seek ye?] They said unto him, Rabbi, (which is to say, being interpreted, Master) where dwellest thou?

Paraphrase 38. what would ye have?

39. He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about [the tenth houre.]

Paraphrase 39. four in the afternoon.

40. One of the two whichhad heard from John, and [...] heard John speak, and followed him, was Andrew, Simon Peter's brother.]

Paraphrase 40. One of the two that heard those words of Iohn concerning Iesus, and which thereupon followed Iesus, v. 37. was that Andrew which was brother to Simon after surnamed Pe­ter. (And the other most probably Iohn, the writer of this Gospel, who useth not to name himself, when the story would direct to it.)

41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, theanointed, [...] Christ.]

Paraphrase 41. These having been and talk'd with Christ, v. 39. An­drew was the first that revealed this to his brother Simon, saying, We have met and talked with the Messias, or, as in Greek he is called, the Christ, that is, Gods anointed sent by him with special Commission from heaven, whom we have long expected as the Redeemer of Israel.

42. And he note g brought him] to Jesus: And when Jesus beheld him, he said, Thou art Simon the son ofJohn, (see Luk. 3. 30.) for other antient co­pies read [...] Jona: thou shalt be called Cephas, which is by inter­pretation, a stone.

Paraphrase 42. And Andrew condu­cted Simon [...] see Mat. 16. f.

[Page 269] 43. The day following, Jesus would goe forth] into Galilee, and findeth Philip, and saith unto him, Follow me.

Paraphrase 43. The next day after that mention'd ver. 35. (see note c.) Jesus was passing

44. Now Philip was of Bethsaida, the city of Andrew and Peter.

45. Philip findeth Nathaneel, and saith unto him, We have found [him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph.]

Paraphrase 45. the Messias to come, foretold by Moses and the prophets, a man like one of us, by name Jesus, the son of Joseph, that dwells at Nazareth in Galilee.

46. And Nathaneel said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.]

Paraphrase 46. Nathancel argued a­gainst this from a known ob­servation among the Jewes, that Nazareth being in Galilce, and Galilee, as they conceived, looked on by God as a mean despi­cable place, out of which, say they c. [...]. 52. never any prophet arose, it was incredible that any one born in Nazareth should be the Messias. To this deceivable arguing Philip gives no other answer then this, that if he would goe to him, and see and heare him, he would soon be of another mind.

47. Jesus saw Nathaneel coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile.]

Paraphrase 47. As Nathaneel made his approach to Jesus, assoon as he was within distance of hearing him, Jesus said, Lo here is a man which is truly an Israelite, a man of that simplicity and integrity that is much valued with God, of that temper described in Jacob, Gen. 25. 27.

48. Nathaneel said unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

49. Nathaneel answered and saith unto him, Rabbi, thou art the son of God, thou art the [King of Israel.]

Paraphrase 49. promised Messias de­scribed to us as a King.

50. Jesus answered and saith unto him, Because I said unto thee, I saw thee un­der the fig-tree, believest thou? Thou shalt see greater things then these.

51. And he saith unto him, Verily, verily, I say unto you, [within a while, [...] Hereafter ye shall see heaven open, and the Angels of God ascending and descending upon the son of man.]

Paraphrase 51. Ere long (see note on Mat. 23. l.) ye shall see the hea­ven opened to receive me up thither, and the holy Angels of God visibly appearing to you and attending on me, Act. 1. 9, 10. after the manner that in the vision they once appeared unto Jacob.

Annotations on Chap. I.

a [...] V. 9. That cometh into the World.] That [...] here may be the Nominative case in the Neuter gender, and so agree with [...] which, as well as the Accusative Masculine, and so agree with [...] every man, is evident. And that it is so, may appear by the title, by which Christ (that is meant by the light, which is the Antecedent to [...] which) is so frequently express'd in Scripture, that of he that cometh or cometh into the world. Of the title [...], see Mat. 11. Note a. And for this encrease of it, [...], coming in­to the world, see Joh. 12. 46. I came a light into the world, directly parallel with this here. Only here it is to be observed, that this coming into the world, doth not referre to Christs birth in the world, but to the ma­nifestation of him to the world, his entring on his of­fice of preaching the will of God to them. So as his coming may be all one with his being sent, that is, his Commission from God to declare his will unto the world, [...] as Joh. 8. 42. I came not of my self but he sent me. So c. 18. 37. For this was I born, and for this I came into the world; where as coming into the world differs from birth, so is it in the next words specified what it peculi­arly belongs to, I came into the world that I may bear witnesse to the truth. Thus it is used in the other word sent of the Apostles, where it cannot possibly by under­stood of their birth, Joh. 17. 18. As thou hast sent me in­to the world, so also have I sent them into the world. So 1 Tim. 1. 15. Jesus Christ came into the world, and here Joh. 11. 27. I believe that thou art Christ the son of God [...] that cometh into the world; which was certainly designed by Martha as an expression of her belief that he was the Messias.

b Note: [...] V. 13. Born not of blood] To be born of any thing signifies to receive his beginning or principle of life and motion from any thing: and so here to be born of God is to have received some speciall influence from him, and proportionably to be a son of God is that state which is answerable to such a principle, a life proportionable to such a beginning, that higher pitch of Christian living now under the Gospel. And in oppostion to that, First, [...] those That are born of blood (which is the livelyest expression of our corrupt birth, or naturall estate) are those that live the [...], that natural, heathen, first life, saith Clemens Alexandrinus, the life of the naturall man: [...] Secondly, Those that are born of the will of the flesh are carnal men, those that follow their own vicious carnal will; and Thirdly, Those that are born of the will of man (though literally that may note those that are adopted by man, yet) by way of Accommodation, and so as may be agreeable to the former phrases, they seem to be those that by the influ­ences of that higher rational principle, live according to the rule of rational nature, that is, of unregenerate morality, to which the rules of Christs law superadding much of light and perfection, the believers and receiv­ers of Christ are here defined to be those that live ac­cording to those rules, that higher principle, (and so are said to be born of God) and not according to any of these lower states.

c Note: [...] V. 14. Dwelt] What is meant by Gods being said to be present or to appeare in the Old Testament, hath been express'd Mat. 3. k. to wit, that the Angels which are the courtiers of heaven doe appear (as they are wont to doe) in some shining glorious manner. This is wont by the Hebrews to be called [...] the habitation, or presence, of God, and in Greek [...] glory, and [...] appearing. So Num. 16. 10. the glory of the Lord appeared, and v. 42. the cloud covered, and the glory appeared, and God speaks from thence. So when the glory is said to be departed from Israel 1 Sam. 4. 21. 'tis clear that by glory is meant the presence of God, which was signified by the A [...]k, and so in many other places, see Note on 1 Pet. 4. f. and 2 Pet. 1. 3. and 17. Rom. 9. c. So Rev. 21. when it had been said of the New Jerusalem that 'twas [...] the Tabernacle of God with us, v. 3. that being repeated again v. 11. is said in these words, [...], having the glo­ry of God. See Rev. 21. 23. also. And because this ap­pearance of God in the flesh was the most visible per­manent, and so remarkable appearance, wherein he ever exhibited himself among us, therefore it is that here 'tis express'd (as it were by the Schechina) by [...], [Page 270] he had his Tabernacle pitch'd among us (the Greek [...] coming immediately from the Hebrew [...] and differing from it only by the Greek termination) agree­able to that Prophecy of Noah, Gen. 9. 27. in the Tar­gums understanding of it, that God should dwell in the tents of Sem, that is, saith that Chaldee Paraphrast, that his Schechina should inhabite in the tabernacle of Sem. [...] The same is express'd here again by [...] in the o­ther part of the verse, the glory (and so most probably, 1 Pet. 4. 14. and Joh. 12. 4.) which is the other ex­pression of the presence of the divine majesty, and ac­cordingly Procopius on Isa. c. 40. interprets [...], the glory of the Lord to be the son, who, saith he, is above all creatures, of the same divinity with the father, but especially being man is capable of this title, [...], &c. always working miracles, and transforming the creature by his word, and bringing sal­vation to all at this his appearance, Tit. 2. 11. For though this incarnation of Christ was the greatest hum­bling of him, yet was it neverthelesse the greatest mani­festation of his glory, never so much of the Divine pow­er and glory was seen upon the earth, as in this. Thus Joh. 2. 11. Christs working miracles is said to be the means of manifesting his glory, that is, of evidencing the inhabitation of the God head in them.

d Ib. As of the only begotten] For the signification of the particle [...] as S. Chrysostomes note is worth reciting, [...], saith he, [...], It is not a note of similitude or comparison, but of confirmation and unquestionable de­finition; as if, saith he, the Evangelist had said, we saw his glory, such as became, and was fit for the only begotten, and true natural son of God, the king of all. To the same purpose saith Adrian, in his [...] to the Scripture, p. 9. [...], The Scripture useth [...], as, two ways; First, By way of comparison; And Secondly, Of confirmation: and as an instance of the latter he gives [...], Truly God is good to Israel, Psael. 73. 1. and this text, where saith he, 'tis u­sed [...], the glory of the true only begotten son.

e Note: [...] V. 15. Was before me] What is the notion of the word [...] first in the New Testament, may here be fitly defined; 1. It signifies in many places (being spo­ken of a person or persons, especially when it hath a Genitive case annex'd to it) a ruler or principal person. So Mar. 6. 21. [...] the principal men Galilee. So Lu. 19. 47. [...], the Rulers or El­ders, of the people. So Acts 13. 50. [...], the governors of the city. So Acts 28. 7. [...] the ruler of the Island. and v. 17. [...], the rulers of the Jews, that is, of their Consistory, which they then had at Rome. In this sense the phrase [...] cannot be taken here, so as to be rendred, my Lord, my Prince, or my Captain; for that is certainly the mean­ing of the phrase precedent [...] he was preferred before me, [...] as will appear by v. 27. compared with Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. There by the mention of the shooe, &c. 'tis plain, that those four pla­ces are parallel, and that which is [...], was preferred before me in this, is by all the other Evangelists rendred [...], is stronger then I. And therefore S. Chrysostome here interprets [...], before me, by [...], more excel­lent, more honourable. From this clear notion of [...] precedent, for priority of dignity, will depend the just notion of [...], annex'd thereto by the Causal [...] for, as the proof of the former, and so somewhat dif­ferent from it, or else it would be the proving of idem per idem, the same by its self. Thence it followes, that [...] noting Christs dignity above Johns, [...], must not be rendred in that sense, and so it remains, that it be referred to priority of time, [...], for (although he was born after me and not yet entred on his office, yet) he was before me, he had a being long, even infinitely before me. The only exception against this rendring of [...] is that the word is of the Su­perlative degree, not of the Comparative. But that is easily answered, by remembring, that in the New Te­stament the degrees of comparison are promiscuously used, taken one for another, and that on occasion of the Hebrew idiom, which hath not those degrees of compa­rison, which other languages have. [...] Thus is [...] one used for [...] first Lu. 24. 1. and others the like. And thus is [...] first in the Superlative used for the comparative [...] former, so 'tis evidently in this Gospel, c. 15. 18. [...], the world hated me before you: c. 20. 8. [...] he that came first, signi­fies him that came before Peter v. 3. and so is taken for the Comparative [...]. And so when Christ is cal­led the [...], [...] Col. 1. 15. litterally the first-born of all the creation, it must be interpreted, as it is in the Nicene Creed, according to this notion of [...], be gotten of his father before the whole creation, or, as it followes v. 17. [...] he is before all things. Thus is the word used sometimes in humane Greek au­thors also, as [...] in [...] Aristophanes, before Darius: and that it must be so here appears by the con­junction of [...] to it, which (as by being in the Genitive case, it is fit to be joyned with a word of the compara­tive degree, so) by being of a single person, uncapable of distribution or plurality, cannot belonge to a Su­perlative.

f Note: [...] V. 29. The next day] [...] signifies here the day immediately following, not (according to the lati­tude of the Hebrew [...]) the morrow, that is, any part of the following time: For thus I conceive the whole series and course of this story in S. John is to be made up. As in the other Evangelists Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. the testimonies of John Baptist concerning Christ are set down, before Christ was particularly made known unto him, so now, the Spirit having visi­bly descended on him at his Baptisme (as the same Evangelists agree in relating) this Evangelist farther mentions John Baptists subsequent testimonies of him, founded in that demonstration of the Spirit then descen­ding on him. Such is that mention'd v. 15. where the Baptist saith, This was he that I speak of, This person on whom the Spirit so visibly descended after my baptizing of him, was he to whom my former obscurer testimo­nies belonged. And this seems to have been delivered by the Baptist at the time of Christs absence in the wil­derness 40 days, (set down by the other Evangelists) and so all that second testimony, (mention'd v. 19. &c. to v. 28.) where of him he saith v. 26. [...], there stood among you one whom ye knew not, referring again to that time of Christs being baptiz'd of John, at which time he saw (that is, I con­ceive, John Baptist saw) the Spirit descend upon him, Mat. 3. 16. and so again Mar. 1. 10. [...], John coming out of the water with him, from baptizing him, saw the heavens opened &c. noting this descent of the Spirit upon him to have been particularly seen by this Baptist, by which he was enabled thus to testifie of him. This second testimony of Johns was caused by the Jewes sending to him from Jerusalem, to know whether John were the Messias or no, and this still in the time of Christs absence, and then 'tis added [...], the day after the returne of those messengers, the day after this testimony, and answer of his to the Jewes, Jesus came back from the desert to Jordan, where John was, and there John sees him, v. 29. and testifies again of him at large, v. 35. And the next day after this is the beginning of a new account, v. 35. and again [...] v. 44. the next day is the second day of that new account, and then 'tis added distinctly, [...], c. 2. 1. on the third day.

[Page 271] g V. 42. Brought him to Jesus] What is here said of Andrews and Peters coming to Christ, was sometime before their forsaking their trades, and following him in the other Gospels. For here the next day after Christs returning from the wilderness to Jordan, John Baptist is standing still ver. 3. 5. and two disciples with him, One of them was Andrew v. 40. John seeing Christ points to him in their hearing, and by so doing doth in a man­ner put them off from continuing with him, and fastens them on Christ, saying, Behold the Lamb of God, &c. v. 36. Andrew and the other (who very probably was John the writer of this Gospel, who therefore names the circumstances of the time of Day, ver. 40. and the very words that pass'd so punctually, but after this manner in other places conceals his name) goe presently to Christ, and ask him where he abides, follow him thither, spend some time with him that evening, soon after that Andrew reveals this to Simon, and both of them toge­ther goe to Christ, v. 42. Assoon as Christ saw them, he told Simon, that his name was Simon, and that he was the son of Jona or John, and that his name should be changed into a Syriack word, that signified a stone, that is [...], or [...] in Greek, noting that he should be built upon (or added to) Christ, superstructed on that great corner stone (in this building, the Church, which was now to be erected,) and in his choosing and sending out Apostles should be the first, [...] [...] Mat. 10. 2. Now of these three, Andrew and that other di­sciple (probably John) and Peter, none did immediate­ly joyne themselves to Christ, so as to accompany him as yet, but of this sort, the first that we find is Philip, v. 44. whom Christ calls (in his journey to Galilee) to follow or goe along with him (and therefore the [...] the priviledge of their first call belongs to him) He doth so, and then goes a little way off to Nathane­el, and brings him to Christ, v. 43. and he is received by Christ to be a disciple also (whether chosen after to be one of the Apostles under the name of Bartholomew, [...] who is mostly, and in the Gospels constantly, joyned to Philip, and may be but the expression of Nathaneel, by signifying him the son of Tholomee, as Simon is called Bar, i. e. son, of Jonah, or John, it is not certain, though that he was so, 'tis very probable by Joh. 21. 22. where Nathaneel of Cana in Galilee is named with the rest of the disciples who were all Apostles.) After this Christ goes into Cana of Galilee to the mariage there, c. 2. he and his disciples with him v. 2. which notes that he had such constant followers; Then he and his disciples went to Capernaum, thence to Jerusalem at the Passo­ver, v. 13. and there cast out the buyers and sellers out of the Temple. Then after the discourse with Nicode­mus c. 3. Jesus and his disciples went into Judea, and continued there and baptized, v. 22. (that is, his disciples baptized, though he did not, ch. 4. 2. which signifies sure that he now had disciples) at which time 'tis said that John baptized in Aenon, v. 23. and some farther time it was before John was put in prison, for after this, 'tis said, as yet he was not, c. 3. 24. But when John was imprisoned, Mat. 4. 12. Mar. 1. 14. then again a se­cond time Jesus goes into Galilee, Lu. 4. 14. and Joh. 4. 3. and there within a while walking by the sea of Gali­lee, he saw Simon and Andrew a fishing (as yet living in their vocation) Mat. 4. 18. Mar. 1. 16. and upon the great draught of fish, Peter at that time was so astoni­ed, and Christ so revealed himself to them, that they all, Peter, Andrew, James, and John, left all, and fol­lowed him; But this clearly after all that was related in the three first, and part of the 4th chap. of this Gospel. By this ordering and marshalling the Evangelists in this particular, as the perplexities of the story will be a little cleared, so 'twill also appear, what ground there is for the asserting the [...] or priviledge of the first call to belong to S. Peter. All that can be said of him in that particular is his coming to Christ with Andrew, when Christ told him his name should be changed in­to Cephas, &c. But at that time Christ bad him not fol­low him, and after that 'tis clear he parted from him, and followed his trade some time, till Christs second co­ming into Galilee, and till after Johns imprisonment, and if that which Christ then said to him (joyned with his coming to, but not staying with him) should be thought sufficient to date his calling from thence, yet then are Andrew and that other disciple (most probably S. John the writer of this Gospel, who had the honour of the [...], the uppermost place next Christ at meals, lay with his head at Christs bosome; see Note on Mat. 8. g.) in all reason to be resolved on, as the [...] the first call'd, having gone to Christs abode, and continued that evening with him, c. 1. 40. But if this be not sufficient to settle the [...] in either of these, because they and S. Peter return'd to their trades till after Johns imprisonment, then sure must it be pla­ced somewhere else; for 'tis cleare Christ had disciples before that, who baptized many, and 'tis clear of Philip that he followed Christ, as his inseparable attendant, and there is little reason to doubt it of Nathaneel, and so in no respect can it be settled in S. Peter, who (yet far­ther) when he did forsake all and follow Christ, had three more Andrew and James and John which accom­panied him in so doing.

CHAP. II.

1. AND the third day there was amarriage-feast, [...] mariage in Cana of Galilee, and the mo­ther of Jesus was there.

2. And both Jesusand his di­sciples were invited to the feast, [...] was called and his disciples to the mariage.

3. And when they wanted wine, the mother of Jesus [saith unto him, They want wine.]

Paraphrase 3. mention'd the want of wine to Christ as an occasion and season of revealing his power, by shewing a miracle to all there present in supplying them.

4. Jesus saith unto her, Woman, note a what have I to doe with thee? mine hour is not yet come.]

Paraphrase 4. But Christ repressed her, saying that this matter of his office to which he was sent by God, was a thing, wherein she, though his earthly parent, was not to interpose; Farther telling her that 'twas not yet seasonable for him to shew forth his power unto all, intimating his purpose that he would doe it more pri­vately then by her words she appeared to designe it.

5. His mother saith unto the servants, Whatsoever he saith unto you, doe it.]

Paraphrase 5. Whereupon, that none but the waiters might take notice of it (who knowing the wine was all spent, could not chose but know if any supply were made) she bids them be obedient to him, and without any noise, doe what he should bid them.

6. And there were set there sixcisterns, [...] waterpots of stone, after the manner of the cleansing, or washing, [...] purifying of the Jewes, containing two or three firkins a piece.]

Paraphrase 6. And there were there six vessels of stone, cisterns of a competent bignesse, out of which they were wont to draw water for every mans use; These were set there to wash in, after the manner of the Jewes, who constantly wash before meals. See note on Mar. 7. a.

7. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim.

[Page 272] 8. And he saith unto them, Draw out now, and bear unto the Governour of the feast. And they bear it.

9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants that drew the water, knew) the Gover­nour of the feast called the bridegroom,

10. And saith unto him, [every man at the beginning doth set forth good wine, and when men have well drunk, then that which issmaller, [...] worse, but thou hast kept the good wine untill now.]

Paraphrase 10. It is the manner of men at feasts, to bring their guests the stronger, richer wines at the beginning, then that which is not so rich, but thou hast reserved the richest piece till the latter end of the feast.

11. ThisJesus made the begin­ning of his miracles, [...] beginning of miracles did Jesus in Cana of Galilee, and [manifested forth his glory, and his disciples believed on him.]

Paraphrase 11. gave evidence of the presence of his divinity (see note on c. 1. b.) and accordingly his disciples believed on him, as the son of God.

12. After this he went down to Capernaum, he and his mother, and his bre­thren, and his disciples, and they continued there not many daies.

13. And the Jewes Passover was at hand, and Jesus went up to Jerusalem,

14. And found in the Temple those [that sold oxen, and sheep, and doves, and theexchan­gers, [...] changers of money sitting.]

Paraphrase 14. that set up a trade to sell sacrifices to them that came thither from farre, and that returned money by way of exchange, (see note on Mat. 21. b.)

15. And when he had made a scourge of small cords, he drove them all out of the Temple,] and the sheep and the oxen, and poured out themoney-merchants, [...] see note on Mat. 21. b. changers money and overthrew their tables.

Paraphrase 15. And using no other weapon but only a whip of little cords, which he found there; he drave them all out of the Temple, no man making any resistance, (in like manner as he after did again Mat. 21. 12.)

16. And said unto them that sold doves, Take these things hence, make not [my Fathers house, an house of Merchandise.]

Paraphrase 16. the Temple set apart for Gods peculiar presence and service, a shop of trade to buy and sell in it.

17. And his disciples [remembred that it was written, The zeal of thine house hath eaten me up.]

Paraphrase 17. interpreted that act of his, as an act of zeal, by which some malefactors were punished in the very fact, without legall processe and condemnation among the Jewes, and to that purpose call'd to mind that of the I salmist, Psal. 69. 9. The zeal of thy house hath fed or gnawed upon me, and the reproach­es of them that reproached thee are fallen upon me, that is I am as tender of any dishonour done to thy house or thee, as if it were done to my self, see Rom. 15. 3. and so am stirr'd up with zeal to vindicate it.

18. Then answered the Jewes and said unto him, What signe shewest thou us, that [...] seeing that thou doest these things?]

Paraphrase 18. Hereupon the Jewes came and question'd him say­ing, What commission doest thou bring? what evidence of thy coming from God, or, what miracles dost thou doe by which it may appear to us that thou art invested with such authority, as these acts of thine pretend to?

19. Jesus answered and said unto them, Destroy this temple, and in three daies I will raise it up.]

Paraphrase 19. Jesus said unto them, The signe that is to be shewn to you is this, that when you have put me to death, I now tell you, that I shall within three daies rise again, see Mat. 12. 39.

20. Then said the Jewes, Fourty and six years was this Temple in building, and wilt thou rear it up in three daies?]

Paraphrase 20. This being said by him in a parabolicall manner calling his body this temple; and the putting him to death, the destroying of this temple; and his resurrection, the rearing it again; they mistook his meaning and thought he had spoken of the Temple of Jerusalem (and laid it up as an accusation against him, Mat. 26. 61.) and argued against it, as an impossible thing for him to rebuild that in so small a time.

21. But he spake of the Temple of his body.]

Paraphrase 21. But the truth was, he spake of his bodies being kill'd, and rising again the third day, which after the manner of prophets he thus express'd, and mentio­ned this as the miracle by which his doctrine was to be confirm'd.

22. When therefore he was risen from the dead, his disciples remembred that he had said this unto them, and they believed the Scripture, and the word which Jesus had said.]

Paraphrase 22. This speech of his the disciples called to mind after his resurrection, and upon that, added to many other completions of his owne predictions, and the predictions of Scripture concerning him, they believed those prophecies as fulfilled in him, and believed his own words as agreeable thereto, and so resolved that he was the Messias.

23. Now when he was in Jerusalem at the Passoever, on the feast day, many believed in his name, when they saw the miracles which he did.]

Paraphrase 23. Many others did so al­so at Jerusalem when he came thither, and acknowledged the power by which he acted to be divine, being convinced thereof by the miracles which he did there at the time of the feast of the Passover and unleavened bread.

24. But Jesus did not commit himself unto them, because he knewall things, or, every man, for some anci­ent copies read [...] all men.

25. And needed not that any should testifie of man: for he knew what was in man.]

Paraphrase 24, 25. But Jesus know­ing the secrets of mens hearts, and wanting no information concerning any man, (being able to dive into the inside of a man, into his very thoughts) consequently discerned what kind of belief this was in these men, how unlikely to bear any stresse, to hold out in time of temptation, and his time of suffering being not yet come, he would not venture himself to the hazard of their unconstancy, and therefore did not so freely converse, as to abide and eat and drink with them.

Annotations on Chap. II.

a Note: [...] V. 4. What have I to doe with thee [Tis not easie to resolve what is the importance of this speech of Christ to his mother, [...]; What have I to do with thee? yet by the next verse, which tells us what Mary did up­on it, (viz. spake to the attendants, that they should do whatsoever Christ bad them) 'tis clear that she did not conclude from his speech, that he would not make use of his power to help them to wine, but directly the con­trary, that she believed that he would. And 'tis clear by ver. 7. that Christ immediately goes about it, bids them fill the water-pots of water, and immediately turns it into wine. By this 'tis manifest that the mean­ing of Christs speech must not be, that his time of working miracles was not yet come, but either that it was not yet the fittest point of time to do this particular mi­racle, but 'twould be more fit, because more beneficiall. when the wine was quite spent, or else that 'twas not yet his time to do his miracles so openly and publickly, [Page 273] as Mary seemed to believe (and his kindred after insist on, c. 7. 4) but Christ frequently provides against (for what reasons, see Mat. 8. b.) To this latter the circum­stances of the Context considered all together doe most encline, And accordingly the result is, that though he meant to work this miracle, yet he would doe it more privately, so as it should appear to none of the Guests, or to the Bridegroom, or to the Ruler of the feast, but only to the waiters and his own disciples and mother, that came along with him. This is manifest by the event; for ver. 9. the [...] the manager, or orderer, of the feast knew it not, but only they that drew the water, that is, the waiters; nor is there any farther publick notice taken of the miracle, but only that the Evangelist mentions it, as a beginning or praeludium of of his [...] signes, or wonders, v. 11. by which by little and little he made himself known to the world, and manifested his glory, that is, made it appear that the Godhead dwelt in him, but this not to all, but his disciples, of whom peculiarly 'tis added, that they believed on him. As for that form of speech [...], it is only a form of repressing (as much as [...] let alone, with which 'tis joyned Mar. 1. 24.) and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to expresse dislike to the proposall, in the first, In the rest, to desire him to let them alone, not to meddle with them. And accordingly it here signifies Christs dislike of Mary's proposall, which was (without any care of secrecie) publickly to supply them with wine, now it was wanting. Which manner of doing it Christ dislikes & gives his reason for it, [...] 'twas not yet fit to doe his miracles so publickly. The truth of this interpretation, by which 'tis granted that Christ did not say, that it was not his season to doe the miracle (but only not to doe it so publickly) is so convincing, that Gregory Nyssene, rather then he would grant the mean­ing of it to be, that his time of doing any miracle was not yet come, thought himself obliged to read the latter part of the verse by way of interrogation also, Is not my houre yet come? and to interpret it thus, Am not I yet of age to be master of my own actions? wilt thou rule me now at this age still? But there is no need of this altering the punctation, Justin Martyr, or the Author of the Quaest. and Answ. ad Ortho. would have it ren­dred thus literally, What is it to me and thee? that is, the care of providing wine belongs not to thee and me, p. 136. But the first interpretation is most satisfactory, and beyond exception.

CHAP. III.

1. THere was a man of the Pharisees named Nicodemus, [a Ruler of the Jewes.]

Paraphrase 1. one of the Jewish San­hedrim.

2. The same came to Jesus by night, and said unto him, Rabbi, we know that thoucome from God a tea­cher, [...] art a teacher come from God: for no man can doe these miracles that thou doest, except God be with him.]

Paraphrase 2. Who durst not be seen or known to come to. Jesus and therefore did it by night, c. 7. 50. and 19. 9. and said unto him, Master we are convinced that thou art sent by God to teach and instruct us in his way, for this thy miracles testifie, which could not be done without God's speciall hand, and would never be allowed by God to con­firm falsities.

3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdome of God.]

Paraphrase 3. Jesus willing to unde­ceive him, and that he might not flatter himself, that the acknowledging of him to be the Messias, or sent from God, would be sufficient, without the under­taking his service, owning and confessing of him (in despight of all fear of men) without being his proselyte, and forsaking his former course, tells him positively, that unlesse he would be born again, which is a phrase to denote a proselyte of Christ, and when occasion required, forsake all for Christ's sake, even his former course of life, and dignity in the Iewish state, (contrary to his coming to him by night, and acknowledging him secretly) he should not see the kingdome of God, be a Christian here (which is a priviledge of a greater height, then that of being a Iew, or a member of their Sanhedrim) or a Saint hereafter.

4. Nicodemus saith unto him, How can a man be born when he is old? can be enter the second time into his mothers womb and be born?]

Paraphrase 4. Nicodemus attending only to the literall sound, not sense of Christs words, asks how a man of full years can again be born.

5. Jesus answered, Verily, verily, I say unto thee, Except a man be note a born of water and of the Spirit, he cannot enter into the kingdome of God.]

Paraphrase 5. Iesus answers him, Ex­cept a man be received as a proselyte, and that not of an ordinary sort, such as are among you Iewes, but a Christian proselyte, such as are received by Ba­ptisme in the Christian Church, so as to undertake the law of Christ, and renounce his former (whether heathen, or) Iewish course, the first exprest by being wash't in water, the ceremony of the Iewes proselytisme, (now also made use of by Christ) by which a man was said by the Iewes to be new born, and accordingly so here in an high degree; the second by being born of the Spirit, entring on a new pure spirituall life, and not only passing under those externall washings (agreeable unto which it was, that Christ's disciples were admitted not only by water, as John's and the Iewes proselytes were, but by the holy Ghost's descen­ding upon them, see note on Act. 1. a) he cannot enter &c.

6. That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit.

Paraphrase 6. The actions of a natu­rall man, which hath none of this new Christian birth, that hath not thus given himself up to a Christian lfe, will be but naturall actions, at least but exter­nall purifications, restraints of sinne in the outward part. But the actions of a spirituall person, thus born anew from that higher principle, a proselyte of Christ's, they will be spirituall, purifications of the very spirit.

7. Marvail not that I said unto thee, Ye must be born again.]

Paraphrase 7. And therefore you are not to wonder that I tell you of the necessity of this new birth, undertaking this new course, and forsaking the former, nor to think there is nothing in it, because 'tis not visible to your eyes: Many things have great force in them, whose beginnings are not visible to the eye, or at all known by men.

8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: So is every one that is born of the Spirit.]

Paraphrase 8. As for example; the wind which, though no body knows from what part precise­ly it comes, what beginning it hath, and how produced, and when it riseth, or what becomes of it when it ceaseth, yet hath most discernible effects, comes with a great force and noise (which is evidence enough, that there is such a thing) is heard by all men: And so is it in this matter, He that is born anew, that undertakes to be a proselyte of Christ, he by the Spirit of God, and those influences that are conveyed to him from Christ, is able to doe wonderfull things, is discernibly another kind of man then he was before, and so his new birth is, and must be, seen by the fruits and growth &c. discernible to himself and others, though the beginnings or sourse, or means of conveighing this unto him be undiscernible. See Mar. 4. 26.

9. Nicodemus answered and said unto him, How can these things be?]

Paraphrase 9. Nicodemus still conti­nued ignorant of the meaning and possibility of the truth of what Christ said, and therefore still question'd how this could be?

[Page 274] 10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?]

Paraphrase 10. To which Iesus an­swered, This that I say of new birth in baptisme, being not only agreeable to, but perfectly a piece of your doctrine about proselytes, tis strange that thou being a learned Iew, a Pharisee, and Master in Israel, shouldst not understand it: see Mat. 3. a. and Ioh. 13. b.

11. Verily, verily I say unto thee, [We speak that we doe know, and testifie that we have seen, and ye receive not our testimony.]

Paraphrase 11. The things that thou so wondrest at, and wilt not believe, I have perfect knowledge of, and assure you of the truth of them, but the Iewes will not believe me.

12. If I have told you earthly things, and ye believe not, how shall you believe, if I tell you of heavenly things?]

Paraphrase 12. Your not believing or understanding (v. 9.) those things that are ordinary in the Jewish law, (see v. 31.) is an argument, that things of an higher nature will not be received by you.

13. And no man hath ascended up to heaven, but he that came down from heaven, even the son of man which is in heaven.]

Paraphrase 13. As if I shall tell you that I am to ascend up to hea­ven, and from thence demonstrate to you that I came down from heaven, and am the very Messias, the eternall son of God, that am n [...]w a man.

14. And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up,

15. That whosoever believeth in him should not perish, but have everlasting life.]

Paraphrase 14, 15. And again that I am to be lifted up on the Crosse, and thereby to fulfill what was typified by Moses's lifting up the brazen serpent, and that this is the way, by which I mean to bring all that believe in me to everlasting life, as all that looked on the brazen serpent were cured of whatsoever diseases.

16. For God so loved the world, that he gave his only begotten son, that who­soever believeth on him, should not perish, but have everlasting life.]

Paraphrase 16. For herein hath God's unspeakable love been exprest to all mankind, that he hath sent his eternall son to assume our nature, and to teach and give examples of holy life, and at last to die for them, and rise again, and ascend to heaven, all on this one designe, that every person in the world, that shall receive and obey him, shall be rescued from eternall death, and then made partaker of eternall life.

17. For God sent not his son into the world to condemn the world, but that the world through him might be saved.]

Paraphrase 17. For this my mission from God my Father was de­signed all in mercy and charity, not to punish or condemn any man, but on purpose that all men might be rescued from pu­nishment.

18. He that believeth on him is not condemned, but he that believeth not is con­demn'd already, because he hath not believed in the name of the only begotten son of God.]

Paraphrase 18. He that receiveth and obeyeth me, is by me secured, that he shall escape all punish­ment, only he that rejecteth me is certainly condemned, (by the purport of that very covenant, of which mercy to believers is the principall part, all others being absolutely excluded) for that great sinne of refusing of Christ now sent to him, as having not embraced that only remedy, the only son of God now offered to him.

19. And this is the condemnation, that light is come into the world, and men loved darknesse, rather then light, because their deeds were evil.]

Paraphrase 19. And this is it that will aggravate your sinne and pu­nishment, that when God made such provision for you, when Christ came to enlighten and take men off from all their former evil courses, they were so besotted to their own sinfull waies, that they chose rather to continue in them, then to be reformed and purified by Christ, or but so much as to be taught their duty by him.

20. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.]

Paraphrase 20. But as he that fears coming into the light, 'tis cer­tain he hath somewhat to conceal, and that he hath not a mind to part with it, So the refusing to come and be instructed in the knowledge of his duty by me, is an evidence that that man is a wicked man, and means to continue so, who cannot venture his actions in the light, for fear they be found faulty, and he engaged to reform them.

21. But he that doth the truth, cometh to the light, that his deeds may be made manifest,because that they are wrought in God.]

Paraphrase 21. Whereas he that lives a justifyable life, or resolves to amend what is amisse, a sincere, upright person, will be glad of a director, will come cheerfully to be put in the way of strictest duty, and venture to have his actions judg'd of whether they be right or no, which is an argument that what he doth he doth in the fear of God, and with a good conscience.

22. After these things came Jesus and his disciples into the land of Judea, and there he tarried with them, [and baptized.]

Paraphrase 22. and receiving those that believed on him, baptized them.

23. And John also was baptizing in Aenon neer to Salem, [because therewere many waters [...] was much water there, and they came and were baptized.

Paraphrase 23. a place chosen by him as commodious to that pur­pose by reason of the pooles of water, and thither the people came, and were baptized of him there.

24. For John was not yet cast into prison.

25. Then there arose adispute [...] question between some of John's disciples, anda Iew, so the Kings MS. and others read, [...], So the Syri­ack, Chry­sostome, Theophy­lact, Non­nus, and all the copies of Paris but one, saith Lucas Bru­gensis. the Jewes about [purifying.]

Paraphrase 25. his receiving of prose­lytes, and using the ceremony of baptisme, on which occasion mention was made of Christ's using the same ceremony.

26. And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witnesse, behold, the same baptizeth, and all men come unto him.]

Paraphrase 26. Hereupon they come and tell John, that Christ (de­scribing him to him) receiveth proselytes with this ceremony, and there is a great recourse to him.

27. John answered and said, [A man can receive nothing, except it be given him from heaven.]

Paraphrase 27. I can doe no more then I have commission from God to doe, and that commission doth not equall me to him.

28. Ye your selves bear me witnesse that I said, I am not the Christ, but that I am sent before him.]

Paraphrase 28. And therefore you can­not but remember that I al­waies said of my self, that I am not the Messias, but only his harbinger.

29. note b He that hath the bride is the bridegroom, but the friend of the bride­groom which standeth and heareth him, rejoiceth greatly, because of the bride­grooms voice: This my joy therefore is fulfilled.]

Paraphrase 29. When the bridegroom hath the bride in secret con­ference, to consummate the marriage, and the friend of the bridegroom hearkens at the doore, to hear whether all succeed well or no, if the bridegrom signifie (by some form of speech, that was usuall to that purpose) that all succeeds prosperously, then that friend rejoices exceedingly, and thus is it with me in my attendance on Christ at this time.

[Page 275] 30. He must increase, but I must decrease.]

Paraphrase 30. And of him I shall far­ther foretell you, that he shall increase daily in splendor and fame, and I proportionably decrease.

31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth, he that cometh from heaven is above all.]

Paraphrase 31. And it is all reason that it should be so. For he cometh from heaven, and so must needs be superiour to all such as I, who am an earthly man, having my originall from the earth, made up or compounded of earth, and therefore what I say or doe, is but of an earthy, but what he, of a much higher ori­ginall, my baptizing is but like the rest of your Jewish baptismes (see v. 12.) only with water, but his with the holy Ghost also.

32. And what he hath seen and heard, that he testifieth, and no man receiveth his testimony.]

Paraphrase 32. And the thing which he teacheth he knowes to be true, having received it from his Father, but the multitude of men in the world receive not his testimony, believe not that he is sent from God.

33. He that hath received his testimony, hath set to his seale, that God is true.]

Paraphrase 33. He that doth receive it doth in effect no more but bear witnesse unto, and acknowledge the veracity of God himself, it being as impossible that one so sent from God as Christ, should lie, as that God should lie himself.

34. For he whom God hath sent, speaketh the words of God: for God giveth not the Spirit by measure unto him.]

Paraphrase 34. The former prophets had the Spirit in a limited measure bestowed on them by God, to goe on such or such an errand, on which God sent them, and 'tis therefore [Thus saith the Lord] to all their prophecies, But on Christ the Spirit descended once for all, and commanded belief of all that he should say.

35. The Father loveth the Son, and hath given all things into his hand.]

Paraphrase 35. Christ is the welbe­loved of his Father, and by him God hath revealed to us all things fit to reveal, see Mat. 3. 17. And therefore

36. He that believeth on the Son hath everlasting life, and he that believeth not the Son, shall not see life, but the wrath of God abideth on him.]

Paraphrase 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally, and on the contrary he that stands out contumaciously against his doctrine, continues immutably and inevitably under the wrath of God, due to him both for his former sins, and this addition of his standing out against this powerfull method of Gods for the recalling him.

Annotations on Chap. III.

a Note: [...] V. 5. Born of water] The nature of Proselytes a­mong the Jewes, and the difference of them hath been spoken of (Note on Mat. 23. d.) and also the manner of initiating them by washing or Baptisme (Note on Mat. [...] 3. a.) as also their putting off all their former rela­tions of kindred, and consanguinity, and so being as it were new-born (Note on Mat. 19. 28. d.) From hence it is that at the receiving of Christian religion, which is the nobler Proselytisme, and hath in the cere­mony of initiation, not only the washing in water, but also the baptisme of the Spirit too, that is, the commu­nication of that Spirit of Christ in some measure that descended on the Apostles, Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost; And when Nicodemus a learned Jew, and a Master among them, seems to be ignorant, and wonders how this can be, and asks this grosse question to that first part of it, how one that is of age can be born again, Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme, which no knowing Jew can be ignorant of, to wit, that he is to be wash'd and circumcised, and being so, is by the Jewes counted as one recens natus, new born, brought forth by another mother, so that he who was kin to him before, is now no longer kin to him. [...] This [...] washing of regeneration, Tit. 3. 5. is in effect a being new born, and he that so follows Christ in this regeneration, or new birth, Mat. 19. 28. (if that be the right punctation) he leaves brothers and sisters, father and mother, wife and children, v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose be­longs that which follows v. 11, 12. intimating that speech of Christ, which Nicodemus so little under­stood, of being born anew of water, to have been a thing ordinarily seen and known among the Jews, [...] [...], an ordinary, inferior earthly thing, in comparison with the [...] those higher celestial doctrines (so much more contrary to the Jewish customs and laws) that should be revealed, [...] and to the baptizing with the holy Ghost, of which also he here speaks, referring still to this custome of Proselytes among the Jewes, which is here accommodated to the receiving of Christian reli­gion, entring into his discipleship.

b Note: [...] V. 29. He that hath the bride] Among the Jewes in their rites of Espousalls, there is frequent mention of [...], a place where, under a covering, it was usuall for the bridegroom to discourse familiarly but privately with his spouse, whereby their affections might be more knit one to another (in order to marriage) which were not supposed to be so, till the bridegroom came cheer­fully out of that Chuppah. To this doth David referre Psal. 19. 5. speaking of the Sun, which as a bride­groom comes forth rejoicing [...] from the Chuppah. This custome is now still observed among the Jewes (as in Germany 'tis affirmed) either before the Syna­nagogue in a square place covered over, or, where there is no Synagogue, they throw a garment over the bride­groom and the bride, and that serves the turn. See Pau­lus Fagius Exeg. in Gen. 4. Whilst now the bride­groom thus talks with the bride, the bridegrooms friends, [...] that is the [...] or pronubi (as in Talmud tit. Sanhedrin, speaking of friends, the example of such there mention'd, is [...] as the [...]) use to stand at the doore (agreeable to which is that of Julius Pollux, [...], one of the bridegrooms friends is called the doore-keeper, [...], he that stands at the doore, &c.) and hearken whether all doe succeed well or no, and when they hear the voice of joy, which is an intimation from the bridegroom that all is well, (which Nonnus calls, [...], that is, a familiar language, some form of kindnesse or familiarity) then they rejoyce, and so celebrate this news. See Elias Levita in Tishbi, in the word [...]. Of these [...] or pronubi, it is farther observable out of the Greek Liturgies (in the Euchologie, [...].) that they are used as Me­diatours between the bridegroom and his bride, and help to make the league between them, (and therefore in the office of marriage, speaking of one of those, [...], he takes the mans ring, and gives it to the woman, and the womans in like manner to the man, and the title that is there bestowed on him is [...], and otherwhere (by a corrupt barbarous word fetch'd from the Latine compar) [...], as here, the friend of the bridegroom, and Mat. 9. [...], an officer used in those Espousalls, and defined by Simeon Thessalonicensis to be [...], the undertaker for chastity and kind­nesse betwixt the couple, [...], one that instructs them in the marriage-duties of love and concord, and is as it were the Susceptor in marriage, as the Godfather is in Baptisme, and so publickly promises for the bridegroom before the Church.

CHAP. IV.

1. WHen therefore [the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples] then John,

Paraphrase 1. Christ knew that the Pharisees heard of his recei­ving more proselytes by that ceremony of baptisme or washing.

2. Though Jesus himself baptized not, but his disciples,

3. He left Judea] and departed again into Galilee.

Paraphrase 3. Considering the danger that this might bring upon him from the Sanhedrim of the Jewes, it being not yet the fit season for him to leave the world, till he had farther disseminated his doctrine, he left Judea for a time.

4. And he must needs goe through Samaria.]

Paraphrase 4. And Samaria was in his way.

5. Then cometh he to a city of Samaria, which is called Sychar, neer to the parcell of ground that Jacob gave to his son Joseph.

6. Now Jacob's well was there: Jesus therefore being wearied with his journey, sate note a thusBy on the well: and it was about the sixt houre.]

Paraphrase 6. In this place was the well which Iacob once digged, on which occasion Iesus being weary of travaile sate down close by it on the ground, and it was about twelve of the clock, mid-day.

7. There cometh a woman of Samaria to draw water, Jesus saith unto her, Give me to drink.

8. For his disciples were gone away unto the city to buy meat.

9. Then saith the woman of Samaria unto him, How is it that thou being a Jew, askest drink of me, which am a woman of Samaria? For the Jewes have no [dealings] with the Samaritanes.

Paraphrase 9. commerce or commu­nication of familiarity

10. Jesus answered and said unto her, If thou knewest [the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee note b living water.]

Paraphrase 10. what a mercy & boun­ty of God is now designed thee, and who it is that made that request to thee, on purpose that thou mightst be partaker of a farre greater gift, thou wouldst not have startled at this request, but have made advantage of it to ask, and he would certainly have given thee that fountain-water, of a divine special quality, which would have yielded thee eternall life.

11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep, from whence then hast thou that living water?

12. Art thou greater then [our father Jacob,] which gave us the well, and drank' thereof himself, and his children, and his cattel?

Paraphrase 12. Iacob, from whom we Samaritans professe to receive our religion (and therefore refuse to goe up to Ierusalem, which Moses, later then he, commanded.)

13. Jesus answered and said unto her, [Whosoever drinketh of this water, shall thirst again,]

Paraphrase 12. It is the nature of this ordinary water to quench thirst for a small time, but then constantly that thirst within a small time returns again, and so there is continuall need of supply,

14. But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.]

Paraphrase 14. But that which I mean by water, and which upon thy bare petition I am ready to give thee, v. 10. will so refresh, that he shall never thirst again that drinketh of it, It shall be within himself a perpetually flowing fountain that of its own accord shall yield him daily refreshment here, and never cease till it end in everlasting life and blisse.

15. The woman] saith unto him, Sir, give me this water, that I thirst not, nei­ther come hitherto draw.

Paraphrase 15. As yet the woman un­derstood not his meaning, but applying it grosly to corporall thirst, she

16. Jesus] saith unto her, Goe call thy husband, and come hither.

Paraphrase 16. And therefore to work more sense in her, Iesus meaning to give her knowledge in some degree that he was the Messias, by discovering some acts and evidences of his omniscience,

17. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband.

18. For thou hast had five husbands, and he whom thou now hast, is not thine husband: in that saidst thou truly.

19. The woman saith unto him, Sir, I perceive [thou art a prophet.]

Paraphrase 19. thou canst reveal the secrets of ones life, hast prophetick knowledge, If so, then I pray tell me, or satisfie me in this difficulty.

22. Our Fathers worshipped in this mountain, and ye say, that in Jerusalem is the place where men ought to worship.]

Paraphrase 20. Iacob and the Patri­arcks before the law (whose successors the Samaritans pretended to be, and so pleaded a greater antiquity for their schisme, then the Iewes had for their true worship, but this falsly, being indeed Assyrians, transplanted by Salmaneser into the cities of Samaria, when the tribe of Ephra­im and the rest of the kingdome of Israel, which inhabited there, were by him carried into Assyria, 2 Kin. 17. 24.) worshipped in mount Ephraim at Shiloh, in the countrey of Samaria, where antiently the tabernacle and the ark of God were, long before the building of the temple at Ierusalem; And yet ye Iewes say that 'tis not lawfull to perform the solemn worship of God in any place but Ierusalem.

21. Jesus saith unto her, Woman, believe me, the houre cometh when [ye shall neither in this mountain, nor yet at Jerusalem worship the Father.]

Paraphrase 21. the worship of God shall be so farre from being confined to this place, that it shall not be confined to Ierusalem it self, nay a desolation shall shortly overwhelm both.

22. Ye worshipthat which ye doe not know, wee worship that which we know, [...] ye know not what, we know what we worship: for salvation is of the Jewes.

Paraphrase 22. Ye worship the God of the land, 2 Kin. 17. 26. with­out any knowledge who that is, and your own Gods with him, We Iewes worship the eternall God of heaven, who hath revealed himself to us, For the speciall revelations of God, beyond that which other nations enjoy, belong to the Iewes, and so all man­ner of advantages toward our eternall good.

23. But the houre cometh and now is, when the true worshippers shall worship the Father in spirit and in truth: For the Father seekethsuch wor­shippers of him, [...] such to worship him.]

Paraphrase 23. But now the time of Reformation approacheth, and God will be worshipped and obeyed neither in the Iudaicall rites, (which are oft called carnall, and consisted in externall perfor­mances) nor according to the Samaritane false worship, who worshipt their own idols together with God. 2 Kin. 17. but in a pure spirituall manner extending to the very heart, and such as was typified by those shadows; and the son of God now comes to draw all men to this way of worship, to the Christian from the Iudaicall or Samaritane way. See note on Lu. 9. d.

[Page 277] 24. God is a Spirit, and [they that worship him, must worship him in spirit and in truth.]

Paraphrase 24. is especially delighted with the Christian worship, which is taught to joyn the soul with the externall performances, and to worship the true God now revealed by Christ, after that manner, wherein Christ reveals him.

25. The woman saith unto him, [I know that Messias cometh, which is called Christ, when he is come, he will tell us all things.]

Paraphrase 25. This reformation thou talkest of, we know shall be wrought when the Messias or Christ comes, and him we doe expect.

26. Jesus saith unto her, [I that speak unto thee am he.]

Paraphrase 26. I am that Messias.

27. And upon this came his disciples, and marvailed that he talked with the woman; yet no man said, What seekest thou, or, Why talkest thou with her?]

Paraphrase 27. As he said this, the disciples came back from the city, v. 8. and thought it strange that he should thus discourse with this woman, yet no man was so curious as to ask him the reason, or require of him an account of this action.

28. The woman then left her water-pot, and went away into the city, and saith to the men.

29. Come see a man which told me [all things that ever I did: Is not this the Christ?]

Paraphrase 29. many things of my life, which were so secret, that it is not imaginable how he should know them, were he not the Messias.

30. Then [they] went out of the city, and came unto him.

Paraphrase 30. the people of Sychar

31. In the mean while his disciples note c prayed him, saying, Master, eat.

32. But he said unto them, [I have meat to eat that ye know not of.]

Paraphrase 32. I have somewhat to doe more valuable to me, then eating.

33. Therefore said the disciples one to another, Hath any man brought him ought to eat?

34. Jesus saith unto them, [My meat is to doe the will of him that sent me, and to finish his work.]

Paraphrase 34. My doing the office for which I was sent, is as plea­sant and more necessary to me, then meat or drink.

35. Doe ye not say that it is yet foure months and harvest comes? [...]; Say not ye, There are four months, and then cometh harvest? Behold I say unto you, lift up your eyes, and look on the fields; for they are white already to harvest.]

Paraphrase 35. 'Tis not with my har­vest as 'tis with that in the fields, four months yet to that time, Consider and ye shall see the great inclinations and forwardnesse of men to receive the Gospel, if it may be preached unto them.

36. And he that reapeth receiveth wages, and gathereth fruit unto life eternall; that both he that soweth, and he that reapeth may rejoice together.]

Paraphrase 36. And they that will but goe out, and preach to them, shall receive reward for their pains, and by converting others advantage themselves eternally, and come to reap the fruits of all that seed, that the prophets &c. from all time have sowed.

37. For in this the saying is true that, [...] And herein is that saying true, One soweth and another reapeth.]

Paraphrase 37. So that to this may the proverb be applied, One soweth &c. that is, the prophets sowed this seed of the Gospel, in foretelling Christ's coming, and the Apostles they reap the harvest of converts to him.

38. I have sent you to reap that whereon ye bestowed no labour; other men la­boured, and ye are entred into their labours.]

Paraphrase 38. The prophets have so prepar'd mens hearts to receive the Gospel, that there needs very little pains of yours, you may at first preaching of the Gospel reap a whole harvest of proselytes.

39. And many of the Samaritanes of that city believed on him, for the saying of the woman which testified, [He told me all that ever I did.]

Paraphrase 39. He told me the secrets of my life, which he being a stranger could not know, if he were a meer man.

40. So when the Samaritanes were come unto him, they besought him that he would tarry with them, [and he abode there two daies.]

Paraphrase 40. And though Mat. 10. 5. he forbad his disciples at that time to goe into any city of the Samaritanes, (that they might make the Jewes see they were his peculiar care at that time) yet to shew that the Gospel was not their enclosure, he now himself staies with the Samaritans two daies, and preacheth the Gospel to them.

41. And many morebelieved on him. So the Syr. and many copies [...] believed [because of his own words.]

Paraphrase 41. upon what they heard from him themselves.

42. And said unto the woman, Now we believe, not because of thy saying: for we have heard him our selves, and know that this is indeed the [Christ, the Saviour of the world.]

Paraphrase 42. Messias that was to come to redeem the world.

43. Now after two daies he departed thence, and [went into Galilee.

44. For Jesus himself testified, that a prophet hath no honour in his owne countrey.]

Paraphrase 43, 44. went to Galilee, a­voiding or passing another way, not by Nazareth, the place of his education, because, according to the proverb, he expected no reception there, he went another way, not by the lake of Genesareth, but by Thabor and Carmel toward Cana, where he had wrought his first miracle.

45. Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast, for they also went unto the feast.]

Paraphrase 45. And upon this second coming of his among the Ga­lileans, they having, since he was there last, seen what miracles he had done at Jerusalem, at the feast of the passover, c. 2. 14. they thereupon gave him a very kind reception (and after the cure of the courtiers son which follows here, teaching publickly in the Synagogues of Galilee he was glorified of all, Lu. 4. 15.)

46. So Jesus came again into Cana of Galilee, where he made the water wine, and there was a certain note d courtier noble man, whose son was sick at Capernaum,

47. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

48. Then said Jesus unto him, [Except ye see signes and wonders, ye will not believe.]

Paraphrase 48. I perceive there is need of doing miracles among you, to work faith in you, This weaknesse therefore of yours I will indulge to.

49. The noble man saith unto him, Sir, come down ere my child die.

50. Jesus saith unto him, Goe thy way, thy son [liveth.] And the man believed the word that Jesus had spoken unto him, and went his way.

Paraphrase 50. is recovered, see v. 52, and 53.

[Page 278] 51. And as he was now going down, his servants met him, and told him, saying, Thy son [liveth.]

Paraphrase 51. is recovered.

52. Then enquired he of them the hour when he began to amend; and they said unto him, Yesterday at the seventh houre the feaver left him.

53. So the father knew that it was at the same hour in the which Jesus said unto him; Thy son liveth, and himself believed and his whole house.

54. Thissecond mi­racle did Je­sus again [...] is again the second miracle that Jesus [did,] when he was come out of Judea into Galilee.

Paraphrase 54. did in Cana, as he had done one before, Joh. 2. 8. (having done many betwixt these in other places at Jerusalem, and in Judea, c. 3. 2.)

Annotations on Chap. IV.

a Note: [...] V. 6. Thus] The word [...] thus is by Theophylact interpreted [...], simply, after any manner, not on a seate, with­out any provision made for sitting, upon the ground. And if so, [...] then [...] must not be on, but by, or neer, the well, as [...] Gen. 16. 7. is at, or by, the spring of water.

b Note: [...] V. 10. Living water] The Hebrewes expresse a fountaine of water springing or bu [...]ling up continually by the phrase [...] Gen. 29. 19. living waters, and the Greek render that either literally by [...] living water, [...] or else by [...], springing, or leaping, water, that springing of waters out of the earth being a kind of imitation or resemblance of life. This fountain or spring-water, being of all other the purest, is here set to denote that great mercy and grace of God in the hands or disposall of Christ c. 3. 35. that [...] v. 10. gift of God, which he had to give her back again by way of reward for any kindnesse of hers to him. And thus Christ himself was promised in the Old Testament to be given in the notion of a foun­tain Isa. 12. 3. Psal. 68. 26.

c Note: [...] V. 31. Prayed him] The Hebrew [...] signifies two things, to question, and to request, or pray. And the Greek translators use one of these for the other Psal. 122. 6. in stead of Pray for the peace, &c. [...] enquire, or aske, after, &c. So here [...], the disciples asked, for, they intreated, desired, and v. 40. the Samaritanes [...] ▪ &c. asked, that is, besought, him to stay. So Mat. 15. 23. [...] they (not asked, but) besought him, saying, dismisse her, or doe what she desires of thee (as appears by Christs answer rendr [...]ng a reason why he did it not presently, v. 24, 26.) So Act. 13. 36. [...] desired them to goe out, and c. 23. 20. [...] to desire thee, and 2. Thess. 2. 1. [...] we beseech you brethren. So Joh. 17. 9. [...], I pray not for the world, and v. 15. [...] I pray not, and v. 20. So c. 16. 26. [...], that I will pray, though v. 30. it be used in the other sense, for asking questions.

d Note: [...] V. 46. Noble man] The [...] here signi­fies an officer of the Kings, one that had some place at the court of Herodes Antipas, who was then the Te­trarch of Galilee, S. Jerome renders it Palatinus. The Latine interpreter reads regulus, by a mistake reading [...]; see Casaub. ad Baron. p. 210.

CHAP. V.

1. AFter this there was a feast of the Jewes, and Jesus went up to Jerusalem.

2. Now there is at Jerusalem [at the sheep-poole a house &c. or, the sheep-poole surnamed in Hebrew note a by the sheep-market a poole, which is called in the Hebrew tongue Bethesda,] having five porches.

Paraphrase 2. on, or by the poole where the sacrifices are wont to be washed, an house, or building, or place, surnamed [...] an house of mercy, because the sick lay there to be cured.

3. In these lay a great multitude of impotent folk, blind, halt, withered,sick of the pal [...]ie, for so the antien [...] Greek and Latine MS, addes after [...] wai­ting for [the moving of the water.]

Paraphrase 3. a time of advantage to goe into the water, which had this healing force in it but at certain times, and when it had been newly troubled; See note a.

4. Foror a messen­ger at a sea­son [...] an Angel]descended in [...] went down into the pool at a certain season, and troubled the water, whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had.

Paraphrase 4. For an angel, or, as it may be probably supposed, an officer for that purpose, (see note on Act. 12. d. and here note a.)

5. And a certain man was there, which had an infirmity thirty and eight years.

6. When Jesus saw him lie, and knew that he had [been now a long time in that case,] he saith unto him, Wilt thou be made whole?

Paraphrase 6. had a tedious chronical sicknesse of it,

7. The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool, but while I am coming, another steppeth down before me.

8. Jesus saith unto him, Rise, take up thy bed, and walk.

9. And immediately the man was made whole, and took up his bed and walked: and on the same day was the sabbath.

10. The Jewes therefore said unto him that was cured, It is the sabbath day, [it is not lawfull for thee totake up [...] carry thy bed.]

Paraphrase 10. the carrying of thy bed is the carrying of a burthen, and that a labour contrary to the Sabbatick rest, and therefore unlawfull to be done by thee.

11. He answered them, He that made me whole, the same said unto me, Take up thy bed and walk.

12. Then asked they him, What man is he that said unto thee, Take up thy bed and walk?

13. And he that was healed wist not who it was, [for Jesuswas gone out private­ly [...] had conveighed himself away, a multitude being in that place.]

Paraphrase 13. For by reason of the great multitude that was there at the time, Jesus had opportunity to depart from among them, without any mans taking notice of it.

14. Afterward Jesus findeth him in the Temple, and said unto him, Behold, thou art made whole: sinne no more lest a worse thing come unto thee.]

Paraphrase 14. The cure that was lately wrought upon thee thou knew'st not by whom, must oblige thee to an upright reformation of life, or els thou art to expect more fearfull judgments then that disease was.

[Page 279] 15. The man departed, and told the Jewes, that it was Jesus, which had made him whole.

16. And therefore did the Jewes persecute Jesus, and sought to slay him, be­cause he had [done these things] on the sabbath day.

Paraphrase 16. both wrought a cure (which they thought unlaw­full on the sabbath, Mar. 3. 2.) and also bad him to carry his bed v. 10.

17. But Jesus answered them, My Father workethuntill now [...] hitherto, and I work.]

Paraphrase 17. To this exception of theirs against him, because of his curing on the Sabbath, Jesus made this reply, God my Father, from whose rest you take the celebration of the sabbath, did not so rest from all work on the sabbath day, but that ever since he hath done works of providence (see Chrysostome hom. 10. in. Gen. p. 63.) and of preservation and mercy every day, And why may not I his Son doe so without exception, my Fathers actions and mine being the same?

18. Therefore the Jewes sought the more to kill him, not only because he had broken the sabbath, but [...] called God his own father, [...] said also that God was his father, [making himself equall with God.]

Paraphrase 18. which the Jewes, that knew that the son of God must be of the very divine nature (as a son is of the same nature with his father) and therefore equall with God, [...]erpreted to be a blasphemy in him, whom they belie­ved not to be the Messias, and therefore fit to be punished with death.

19. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can doe nothing of himself but what he seeth the Father doe: for what things soever he doth, these also doth the son likewise.]

Paraphrase 19. To this exception of theirs against Christ he an­swers, although I affirm my self the son of God, and so am rightly concluded by you to be equall with my Father, yet this is farre from being matter of impiety in me, farre from opposing my self against God, For I doe nothing but what is the expresse will of my Father that I should doe, and therefore twas reasonable for me to say what I did, v. 17. that my Fathers actions will justifie me in doing the [...].

20. For the Father loveth the Son, and sheweth him all things that he doth; and he will shew him greater things then these, that ye may marvaile.]

Paraphrase 20. For out of the infinite love my Father bears to me, he communicates all things to me, and by that means you are likely to have greater matter of wonderment, then this curing a sick man on the sabbath can amount to.

21. For as the Father raiseth up the dead and quickneth them: even so the Son quickneth whom he will.]

Paraphrase 21. For even to the raising of the dead, farre greater then the curing of the sick, my Father hath communicated his power to me, and as my Father raiseth, so will I whomsoever I please.

22. For the Father judgeth no man; but hath committed all judgment unto the Son.]

Paraphrase 22. And for the office of judging (Angels, or Men) my Father doth it not himself, but hath put all into the Sons hand, both the present governing of the Church, and finall sen­tencing of all.

23. That all men should honour the Son, even as they honour the Father, he that honoureth not the Son, honoureth not the Father which hath sent him.]

Paraphrase 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling my self with the Father, so it must needs be great hypocrisie in you to think and pretend that you zealously honour my Father, when you do despise and dishonour me, which am sent with this power at this time, on purpose to be honoured by all men, in the same manner as my Father is honoured, that so I may work a reformation among you.

24. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.]

Paraphrase 24. This is so perfectly the will of my Father, that I must tell you, that on your heeding and hearkning to me at this time, and believing and entertaining my doctrine, as the message of God, depends your eternall well-being, your escaping eternall death, and attaining eternall life.

25. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall heare the voice of the son of God, and they that heare shall live.]

Paraphrase 25. And I assure you, this power which God my Father hath given me at this time, extendeth to the greatest things, even to raising the dead out of their graves (as also sinners out of their graves of sinne,) which power you shall shortly see (nay in the spirituall sense is already) exercised by me.

26. For as the Father hath life in himself, so hath he given to the Son to have life in himself.]

Paraphrase 26. For as God hath of and from himself power to give life to any thing, so hath he given this power to me, and I have it.

27. And he hath given him authority to execute judgment also, because he is the son of man.]

Paraphrase 27. And as I am God­man, that is, in that I have thus humbled my self to this mean estate (which ought not to lessen, but rather encrease the account which is due to me in the world) my Father, by way of reward, (Phil. 2. 8, 9.) hath given me all power and authority, both now and hereafter, in and over his Church. And so again in other respects, as 1. that men having a mercifull high priest, (not such an one as cannot suffer, or consequently be touched with our infirmities, but one, that is a man upon the earth, in all things, tempted like unto us, yet without sinne) might have confidence of accesse to him, in his present government of all things, and 2. that men which have bodies and so are visible (and are to be judged hereafter as well as Angels) may have a visible judge of them, and of al things done in their bodies.

28. Marvaile not at this: for the hourecometh [...] is coming, in which all that are in their graves shall heare his voice.]

Paraphrase 28. Let not what I say be matter of wonderment to you, for certainly there shall be (as certainly as if it were come already) a time of generall resurrection for all the dead; (and an essay thereof shall shortly be seen among you.)

29. And shall come forth, they that have done good unto the resurrection of of life, and they that have done evil, unto the resurrection of damnation.]

Paraphrase 29. And the righteous shall have their bodies and souls united in blisse, and the wicked shall also have a restitution of their bodies, to receive their sentence and punishment.

30. I can of mine own selfe doe nothing: as I hear, so I judge: and my judg­ment is just; because I seek not mine own will, but the will ofhim that sent me, for in the Syri­ack and an­nent Latine and many Greek co­pies [...] is left ou [...] the Father which hath sent me.]

Paraphrase 30. My judgment is a righ­teous judgment and agreeable to my Fathers method, and de­cree, that they which believe on me, shall be saved, and they that reject me, damned. This my Father hath declared, and there­fore 'tis not the seeking either honour or revenge to my self, that I say or doe this, but the going according to my Fathers pre­script, and nothing else.

31. If I bear witnesse of my self, my witnesse is not true.

32. There is another that beareth witnesse of me, and I know that the witnesse which he witnesseth of me, is true.]

Paraphrase 31, 32. If I did any thing that tended to mine own ho­nour, and were a single wit­nesse therein, you might reasonably except against it, but as that which I doe, is not to honour my self, but only to execute my Fathers will, so for the truth of what I say, my Father bears witnesse of me, and hath done it already, by sending the Spirit, and a voice from heaven, and giving me power to doe miracles, and that sure is a competent testimony, which can deceive none.

[Page 280] 33. Ye sent unto John, and he bare witnesse unto the truth.]

Paraphrase 33. And for the triall here­of, you have sent to John, who baptized me, when the Spirit so descended on me, and he that saw it, testified to you the truth of it.

34. But I receive not testimony from man, but these things I say, that ye might be saved.]

Paraphrase 34. But as for me I need not the testimony of John, or any man, but yet that you that believe him, may believe him of me, and so escape and flie from the danger, which approacheth you, I thus mention to you his testimony, which was of such authority with you.

35. He wasthe lamp burning and shining, [...] a burning and shining light, and ye wereplease [...] for a while, [...] willing for a season to rejoice in his light.]

Paraphrase 35. He was that Elias, de­scribed Ecclus. 48. by being like fire, and his word burning like a lamp, and for a while you liked well to hear him, but assoon as he testified of me, then you presently rejected him.

36. But I havea testimo­ny greater [...] greater witnesse then that of John; for the works which the Father hath given me to finish, the same works that I doe, bear witnesse of me, that the Father hath sent me.]

Paraphrase 36. But I have no need of that testimony of his, for the working of those miracles, which God hath enabled me to work, is a greater demonstration of my being sent by God, then John Baptist's testimony, that he saw the Spirit descend upon me.

37. And the Father himself which sent me, hath born witnesse of me: Ye have neither heard his voice at any time, nor seen hisappea­rance [...] shape.]

Paraphrase 37. And God the Father by voice from heaven hath testified of me, But ye, as, according to your Fathers desire, exprest Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God, nor seen his appearance, so it appears by your actions, ye behave your selves as those that know nothing of God, ungodly impious men, see 1 Joh. 3. 6.

38. And ye have not his word abiding in you: for whom he hath [...]ent, him ye believe not.]

Paraphrase 38. And for that only means leaft you, the word of God revealed to you, ye doe not make use of that, or live according to it, as is apparent by your not believing on me, who have seen, and heard, and know his will, and am sent by God, as the only means of declaring that will to you, and am foretold in the scripture, as the Messias to come.

39. Search the scriptures, for in them ye thinkto have [...] ye have eternall life, and they are they which testifie of me.]

Paraphrase 39. Look into, and exa­mine the writings of the Old Testament, whereon you depend, and believe that through performance of the Mosaicall precepts, you shall have eternall life. And on examination you shall find that all those prophecies are types and fulfilled in me, and that all the promises of life there made, have an aspect on me, the giver of life. And ye will not come to me that ye might have life.]

40. And ye will not come to me that ye might have life.]

Paraphrase 40. But ye, though ye look upon these as the repository of your present and eternall blisse, and though they direct you to me as the only means to attain it, yet wilfully reject me, and by that means your eternall blisse also.

41. I receive not honour from men.

42. But I know you that ye have not the love of God in you.

Paraphrase 41, 42. Alas, 'tis not your approbation, or estimation (to be acknowledged, or wel-spoken of by you) that I contend for, while I thus speak. But to this purpose I say it. By your dealing with me, who come with this testimony of my Father, it is apparent and discernible, how farre you are (whatever you pretend) from all piety and love of God, that this testimony of God cannot work on you to receive me, but the being wel-spoken of by men (see c. 12. 43.) is all you care for, and because that may be lost by receiving me, therefore am I rejected by you.

43. I am come in my fathers name, and ye receive me not; If another shall come in his own name, him ye will receive.]

Paraphrase 43. But to see the sottish­nesse of your dealings: I bring my commission from God, and ye heed it not, and yet if another without any commission from God, a meer counterfeit, shall, in his own name, come, and undertake to seduce you, such as Simon Magus, (see note on 2 Thess. 2. e) what multitudes of you Jewes will follow him?

44. How can ye believe which receiveglory [...] honour of one another, and seek not the honour, that cometh from God only?]

Paraphrase 44. 'Tis not possible you should believe aright, that are so in love with the praise of men, as to take him for a prophet, who hath no other testimony that he is so, but his own, or the voice of other men, and dare not believe on me, the rulers, for fear of displeasing the people, and the people, the rulers, and mean while both contemn the favour, and approbation of God, and set his testimony at nought, reject me, who come authoriz'd with that.

45. Doe not think that I will accuse you to my Father, there is one that accuseth you, even Moses,on whom ye have [...] ­sted, [...] in whom you trust.]

Paraphrase 45. 'Tis not so much I, to whom you have done this affront, and therefore I shall not need to bring any complaint or indictment against you before my Father, but 'tis our own pro­phet Moses, on whom you pretend to depend so much, and he will rise up to testifie against you.

46. For had ye believed Moses, ye would have believed me: for he wrote of me.]

Paraphrase 46. Had you but heeded and believed Moses, that pro­phet so valued by you, his predictions & typicall representations would have led you to believe on me, in whom they all are fulfilled.

47. But if you believe not his writings, how shall ye believe my words.]

Paraphrase 47. But if your own Moses cannot be heard by you, I cannot expect to have that authority with you.

Annotations on Chap. V.

a Note: [...] V. 2. By the sheep-market a poole] The words being read, as they are now in our best Copies, [...] both in the Dative case, the only No­minative case in the period must be [...], and then there can be no way of translating it, but by understanding the word [...] house, which is after contained in the word Bethesda, and which must be the subject, to which the following adjunct belongs, [...], having five porches, which cannot be said so properly of any thing, as of an house; If this be the reading, then this house called in Syriack [...] the house of mercy, as the Syriack now reads it, that is, the alms-house literally (not as Beza would have it domus effusionis) must be resolved to have been a nosocomium or hospital for those that are sick, and that it was built [...], upon, or adjoyning to, that poole, (or, as the Kings MS. reads, [...] on it,) and had five porches in it. Others anciently did read it (see Rob. Steph. var. lect.) without [...] in the No­minative case, [...], there was at Jerusalem a sheep-pool, So S. Chrysostome, and S. Cyrill of Alexandria, Theophylact, [Page 281] Theophilus Antioch. and S. Jerome, Bethesda (saith he, in Locis Hebr.) piscina in Jerusalem quae vocatur Pe­culialis, Bethesda is a pool in Jerusalem, called the cattel-poole, which if it be the right reading, then may that poole be there set for this house and poole together, and both ( [...]) with the agnomen of Bethesda the almes-house, or else [...] may be taken in a larger notion to signifie any place, and so signifie the poole only, without supposing any house there, but only some buildings, as porches or entrances into the poole v. 7. As for that third reading which Beza used, [...] and then [...] in the Nominative, this agrees not with the ancient readings, and being not in­telligible, but by understanding [...], and so making it the sheep-gate, Nehem. 12. 39. that is no way agree­able to this purpose. For supposing, what is so often affirmed by those that favour this reading, that the sheep that were brought in at this gate for sacrifice, were there wont to be washed, before they were brought into the Temple or as Beza, potare & mer­sari, to drink, and be washed) yet 'tis neither imagin­able that the washing, or drinking of sheep there, should make the poole medicinable nor that being so of it self, or made so by miracle, it should be thus employed to those common uses, for which any other poole would have been as good. That which I conceive of it is this, not that here the live sheep were washed by those that brought them, but the carcasses or entrailes of them, when they were slain, and this by the officers of the Temple. So saith Benjamin in his Itinerary, [...] &c. There is untill this day that poole in which the antients killed their sacri­fices, and each of the Jewes set their name there on the wall. Agreeable to which is the account which Bro­cardus hath rendred of this matter at large, In area Templi, saith he, contra Aquilonem est porta vallis ducens in vallem Josaphat, & haec etiam vocatur Gre­gis quòd per eam introducebantur greges in templo immolandi. Intrantibus porrò portam Gregis ad sini­stram occurrit piscina probatica, in qua Nathinaei la­vabant hostias quàs tradebant sacerdotibus in Templo offerendas. It was so called, because the sacrifices were there washed by the Nethinim (or inferior officers) which they delivered to the priests to be offered in the Temple, supposing this washing to be intermediate be­tween the slaying, and offering of the sacrifices, and to belong to all the sacrifices (as S. Jeromes Peculialis also denotes) not the sheep only. This, it seems, Theo­phylact did believe, who gives this for the commonly assigned reason of the divine healing power that these waters had, [...], because the entrails of the sacrifices were washed there. And, I suppose, these words indelo [...], Hebr. S. Jerome (lacus alter mirum in modum rubens quasi cruentis aquis, ano [...]her poole looking wonderful red, as it were with bloody waters, &c.) doe intimate it also. And it is observable that those that here waited for cures, are not men of all sorts of diseases, but only the blind, the halt, the withe­red, and perhaps the Paralytical ver. 3. and therefore perhaps the whatsoever disease ver. 4. may not denote an unlimited universality, but only a restrained, [...], whatsoever disease he was held with, that is, which soever of these foremention'd, for which they came thither for cure. And that a medicinable force to the curing of lamenesse, &c. might naturally come to the waters by that means, according to The­ophylacts account of the commonly received opinion will not appear strange, if the cures that are wrought by putting the Patient into the belly of a beast newly opened, or into the skin of a sheep newly flead, or by the application of the warm vital parts of any beast, be considered. For the like virtue might well be transfused to this pool by the daily washing of the entrails of the sacrifices in it, at the time of the feasts (such as is here mentioned v. 1.) where so many thousand sacrifices were killed at once, as may be guess'd by the number of the two hundred fifty five thousand, and six hundred Pas­chal sacrifices, which was testified to C [...]stius by the Priests at a Passover in Neros time. These might well die and colour the water, and give a force to it, and that at such a time, when the waters were warm with the fresh washing of the sacrifices in it, and especi­ally when by a mans going down to move or trouble the water v 4. those grosser thicker parts, which came from the beasts, the congelations of blood, which went to the bottome, were stirr'd up and made to infuse themselves more strongly into the water; which seems to be the reason, why to the working of a cure by those waters these two circumstances are made necessary, 1. that it should be, [...] not at any time, but [...], v. 4. at a set season, which that it signified a festivall time, (if not solely that) appears probably, because now v. 1. [...] there was a feast of the Jewes, and at this time the sick man waited that [...] opportunity, though he were deprived of it v. 7. And if from v. 6. it be imagined that he had lain a long time in that place, that is a mistake, for the [...] long tim [...] be­longs to the length of his disease v. 5. and to nothing else. 2ly. that the sick person should go in immediately upon the troubling of the waters, which must signifie, that im­m [...]diately upon the moving, they had a force which soon cool'd or decay'd again, by the sinking of that which was stirr'd up, or by the evaporating of it. All which, if it be a naturall and no miraculous way of curing, it will be the more unlikely, that [...] here v. 4. should be an Angel of Gods. It may easily be supposed that there was an officer or servant, sent down by them that had skill in it, to trouble the waters at a fit time, and he be­ing a messenger sent before, as it were, to prepare for the sick mans coming after him might well be called [...], [...] not an Angel, but a messenger; see Act. 12. 8. But it is very uncertain, from the variety of Copies, what is to be determin'd in this matter. For as the Kings MS. makes one great change here, and reads [...], The Angel of the Lord washed, or bathed, at a season, v. 4. so on the other side, the ancient Greek and Latine MS. which Th. Beza presented to the University of Cam­bridge, wholly leaves out the fourth verse wherein the only mention of [...], whether Angel or messenger, is. In this variety we can but resolve what the Context makes most reasonable, and that is to adhere to our ordinary reading, without admitting either of those changes, which those venerable Copies, so contrary one to the other, suggest to us. For as to the former the troubling of the water being taken notice of, both v. 4. and v. 7. as the only thing that gave or rather excited (for a very short time) the medicinal virtue in the wa­ter, there was no need of the miraculous interposition of one of Gods holy Angels to effect that; any ordi­nary man, sent down for that purpose, was sufficient thus to move or trouble the water. As for the bathing of an Angel at a certain time, there is no probable account to be given of that, nor can it have any speciall ener­gie, to the making of the waters medicinal, for the bare troubling the waters did that v. 4, 7. As for the latter, which leaves out the whole fourth verse, the remainder of the Context utterly resists that, being all built on that relation of the medicinal nature of the poole, and the circumstances of it, which are given us in that verse. The Context then remaining intire, as it doth in our ordinary copies, the chiefe objection I discern to offer itself against the way of interpreting it of a medicina­ble virtue, naturally arising from the fresh warm blood of the entrails of the sacrifices that were wash'd there, is, that the cure was limited to one, to him that first stepp'd in and this man had been there long in vain, because another still stepp'd in before him; which is [Page 282] thought unreconcileable with that opinion of the me­dicinable virtue of the blood, in that poole, which would as probably minister to the cure of more, as of one. To this I answer, that it is not improbable, there might be causes of this (more than one) arising from some cir­cumstances of the place, &c. which being not taken notice of in the text, cannot with any certainty be as­signed by us at this distance, and yet this very possi­bility that there were such, be sufficient to avoid the force of that objection. For instance, the place that con­tained these medicinal waters might be of no larger ca­pacity, than to hold one at once (and the steps down to it somewhat proportionable) and that on purpose designed in order to curing diseases, to which it was most likely to contribute, if the virtue that came from the entrailes were kept within so narrow a compass, as when a medicinal bath is to be provided by infusion of herbes, &c. 'tis ordinary to use a vessel of no greater capacity then will suffice one patient at once, that the infusion of the drugs may be the stronger, and so more medicinal. And then considering how apt those grosser parts are, when stirred up, to sink again, and some space being allowed to the officer, that moves the water, to ascend before the patient can descend, it fol­lowes regularly, that the cure should be thus limited to one patient at one moving of the water, and ifTom. 5. p. 585. 40. S. Chrysostome judge aright, in one year; [...], saith he, one only in a year (at this [...], season, or Paschal festival, when the great multitude of sacrifices were newly wash'd there) was cured by that water. All this is here very fitly sup­poseable, non obstante either the mention of the poole, which may be deemed to signifie a place of a greater capacity, or the five porches, v. 2. For the five porches, those being parts of Bethesda, the house of mercy, or hospital, as hath been shew'd, there might be uses of them for the sick, and diseased persons, which lay there, v. 3. without imagining them to be so many entrances to this poole. And then for the [...], though by rendring it in Latine piscina, and poole in English, it may seem to be of a larger capacity, yet being, we know, by the antients used vulgarly for the font in the Church, and that expressely from the use of it in this place, it need not be supposed here to have been of any such large capacity. And then this being thus premised and supposed, all that is here said is very consonant. 1. That after the moving of the water, it should be me­dicinal onely to one at once; and 2. That he onely that could make most haste, and so come first, was likely to receive this benefit by it, and so this lame man miss of it, because he could never get to be foremost. Other waies there are also supposeable, to remove all force of this objection, and secure the probability of this con­jecture; But because I propose it onely as such (and that not as mine own, but founded in the received opi­nion, from which Theophylact cites it) I shall not far­ther insist on them, but only adde that the Christian religion is no way concern'd in the miraculousness of this cure, if such it were, it being afforded the Jewes be­fore Christs coming, and continued to them, at this time of their resisting and crucifying of Christ.

CHAP. VI.

1. AFter these thing Jesusdeparted to the other side of the sea of Gali­lee, that of Tiberias, or, into the coasts, or parts of Ti­berias, for the old Gr. and Latine MS. reads [...], in sin [...] Tiberia [...]is. went over the [sea of Galilee, which is the sea of Tiberias.]

Paraphrase 1. lake of Gennesareth in Galilee, to that part of it which is neer the city Tiberias, see note on Lu. 8. c.

2. And a great multitude followed him, because they saw [his miracles which he did] on them that were diseased.

Paraphrase 2. the miraculous cures which he wrought

3. And Jesus went up into a [mountain,] and there he sate with his disciples.

Paraphrase 3. mountainous desert part, belonging to the city Bethsaida, Lu. 9. 10.

4. And the Passover, a feast of the Jewes, was nigh.

5. When Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, [Whence shall we buy bread that these may eat?]

Paraphrase 5. Where shall we have money with which we may buy bread enough to feed all this multitude.

(6. And this he said to prove him, for he himself knew what he would doe.)

7. Philip answered him, Two hundred penyworth of bread is not sufficient for them, that every one of them may [take a little.]

Paraphrase 7. receive a small proporti­on to refresh him.

8. One of his disciples, Andrew, Simon Peter's brother, saith unto him,

9. There is a lad here which hath five barley loaves and two small fishes, but what are they among so many?

10. And Jesus said, [Make the menlie down [...] sit down.] Now there was much grasse in the place. So the men sate down in number about five thousand.

Paraphrase 10. Settle and dispose them in ranks, and in a posture for eating.

11. And Jesus took the loaves, and [when he had given thanks, he distributed to the disciples, and the disciples to them that were set down, and likewise of the fishes, as much as they would.]

Paraphrase 11. having blessed the bread and fishes, thanked God for them, and implored his bles­sing on them, he as the Master of the feast gave the severall proportions to the disciples, and they as waiters distributed them to the guests, every man his portion of bread, and of fish, as much as they desired to eat.

12. When they were filled, he said unto his disciples, Gather up the fragments thatsupera­bound, are to spare, [...] remain, that nothing be lost.

13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

14. Then those men when they had seen the miracle which Jesus did, said, This is of a truth [that prophetthat com­eth [...] which should come into the world.]

Paraphrase 14. the Messias, known by the title of him that cometh &c. See note on Mat. 11. a.

15. When Jesus therefore perceived that they would come and take him by force, [and note a make him a King, he departedagain, is wanting in the Syriack and many copies, again into a mountain himself a­loneand prayed there, sethe old Greek and Latine MS. adds [...] .]

Paraphrase 15. to set him up for their captain, to fight their battails for them against their enemies or conquerours, (which Christ therefore avoided as unagreeable to his office, knowing withall, that he was not to be inthroned by any act of the people, or election of men, but by the immediate power of God, he again retired alone to his privacy and pray­ers in the mountain, v. 3.

16. And when even was now come, his disciples went down unto the sea,

[Page 283] 17. And entred into a ship, and [went over the sea towards Capernaum,] and it was now dark, and Jesus was not come to them.

Paraphrase 17. were passing, or in their passe over the sea toward Capernaum, See Act. 28. 14.

18. And the sea [arose by reason of a great wind that blew.]

Paraphrase 18. began to grow tempestuous.

19. So when they had rowed about twenty five or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship, and they were afraid.]

Paraphrase 19. When therefore by the contrariety of the winds they had been forced to fall to their oares, and had done so for some space, they discern one walking on the sea and coming toward the ship, This was Jesus, but they not knowing it was so, (v. 20.) were afrighted with the sight.

20. But he saith unto them, It is I, be not afraid.

21. Then they [willingly received him into the ship; and immediately the ship was at the land whither they went.]

Paraphrase 21. gladly took him into the ship, see Mar. 6. 51, and assoon as ever they received him in, the ship arrived at their intended shore,

22. The day following, when the people, which stood on the other side of the sea, saw that there was none other boat there, save that one whereinto his disciples were entred, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone.

23. But other vessels from Tiberias went neer that place, [...] Howbeit there came other boats from Tiberias, nigh unto the place [where they did eat bread, after that the Lord had given thanks.]

Paraphrase 23. where they now were, & where they had eaten bread, when by blessing the five loaves he so multiplied them that they were sufficient to feed five thousand.

24. When the people therefore saw that Jesus was not there, neither his disci­ples, they also took shipping, and came to Capernaum, seeking for Jesus.]

Paraphrase 24. When, I say, the mul­titude saw Jesus was gone from that place, as well as his disciples, v. 1 [...]. and from thence concluded it most probable, that Jesus, though he went not with the disciples, was gone after them to Capernaum, his usuall habitation, they having the advantage of vessels for passage v. 23. took ship and went to Capernaum to look for him.

25. And when they had found him on the other side of the sea, [they said unto him,] Rabbi, when camest thou hither?

Paraphrase 25. they considering that he went not into the ship with the disciples v. 22. and not knowing of any passage by boat, which he could have to Capernaum, could not imagine which way he came thither, yet because Tiberias was not far of from the place where the miracle of the bread was wrought, and there came other boates from thence, v. 23. they being uncertain what to think, asked him of the time and way of his conveyance.

26. Jesus answered and said unto them, Verily, verily I say unto you, [Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.]

Paraphrase 26. That which makes you thus follow me, is not the ac­knowledgment of my divine power evidenced by my miracles, or consequent to that, a purpose to embrace my doctrine, or desire to learn of me, but a grosse carnall desire of the like advantages, which you had of my multiplying loaves to feed you.

27. note b Labour not for the meat which perisheth, but for that meat which endu­reth unto everlasting life, which the son of man shall give unto you, for him hath the Father sealed, even God, [...] God the Father sealed]

Paraphrase 27. Set not your hearts on these poor externall advan­tages, seek not, desire not to acquire this corporall food, in order to your worldly ends, secular victories and greatness, (see note a.) and that which will afford you but a short fading benefit, v. 49. but look out, and get your part of that food which is it self unperishable, and will make all that feed on it immortall also. This food shall the Messias (that is, Christ) bestow upon you, for him and his doctrine hath God the Father acknowledged to be his own (see note on Ephes. 4. i.) and by the coming of the Spirit on him, demonstrated him to be sent by him, no King of your choosing or making v. 15. but as his kingdome is to be a spirituall kingdome, so is he to be installed to it by God, and not by you.

28. Then said they unto him, What shall we doe that we might note c labour in work the works of God?]

Paraphrase 28. Hereupon they said unto him, What is required of us, what course wilt thou prescribe, that we may doe that which thou biddest us, v. 27. that we may be alwaies imployed in Gods tasks, so as will be acceptable to him?

29. Jesus answered and said unto them, This is the work of God, that ye be­lieve on him, whom he hath sent.]

Paraphrase 29. Jesus answered them, That which God requires of you, is, to believe and doe all that I, who am sent by him, doe command you.

30. They said therefore unto him, What signe shewest thou then, that we may see and believe in thee? what dost-thou work?]

Paraphrase 30. Then though they had before believed and resolved v. 14. that he was of a certain truth the expected Messias, and were therefore minded to set him for their Captain or King, yet now being checked by Christ for their carnall conceits of the Messias, v. 26, 27. they retract their former resolution, and demand farther signes, before they will look after such a kind of Messias as he now tells them of, and therefore to his requiring them to believe on him, they said, What miracle doe you shew? what work of wonder, such as may be sufficient to assure us, that thou art the Messias?

31. Our fathers did eat Manna in the desert, as it is written, He gave them bread from heaven to eat.]

Paraphrase 31. We have great reason to adhere to Moses, who wrought such miracles, brought down bread ready prepared from heaven for us, and unlesse thou wilt produce some attesta­tion to thy self, which may at least equall this one, why may not we be allow'd to think it unreasonable to forsake him, and follow thee?

32. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven.]

Paraphrase 32. Jesus saith unto them, I assure you, that Manna came not from heaven, but out of the airy region, and that the work of God, not Moses, and now the same God gives you farre more durable food then that was, gives you me who came really down from heaven, and am most eminently that which Manna was to your bodies, bread or food to your souls.

33. For the bread of God isthat▪ he which cometh downe from heaven and giveth life unto the world.]

Paraphrase 33. That fed but your bo­dies, and putrified presently; but that which God now gives you, is for your souls, and will feed them to eternity, v. 27. and did really descend from the hea­ven of heavens, not as that Manna for a multitude only, but the feeding and enlivening the whole world.

34. Then said they unto him, Lord, evermore give us this bread.

35. And Jesus said unto them, I am [the bread of life: he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst.]

Paraphrase 35. that durable vivificall bread of God, the excellency whereof is infinitely above that of Manna, as in other things, so in this, that the feeding thereon yeilds a durable satisfaction, whereas in Manna and all corporeall food, there is still a succession of appetite.

[Page 284] 36. But I said unto you, thatye have both seen me [...] ye also have seen me, and believe not.]

Paraphrase 36. But that which I told you v. 26. was, that though you have seen me and tasted of my miracles, yet you doe not believe on me, feed not on this true bread, which came down from heaven.

37. All that note d the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out.]

Paraphrase 37. This is an evidence of great obstinacy and untow­ardnesse, of improbity and pride in you, For had Gods preventing grace had any successe on you, wrought probity, or humility in you, you would certainly come in to my call, And I will not reject any that thus comes, or cast him forth afterwards, if he will abide with me.

38. For I came down from heaven, not to doe mine own will, but the will of him that sent me.

39. And this is the Fathers will which hath sent me, that of all which he hath given me I should lose nothing but should raise it up again at the last day.]

Paraphrase 38, 39. For this lies upon me, as the office for which my Father hath sent me, the ful­filling of which is all my care, viz. that I should be carefull to preserve every one, which with an honest heart shall thus come and believe on me, and give every one that thus perseveres (beside many excellent priviledges here) eternall life of body and soul hereafter.

40. And this is the will of him that sent me, that every one which seeth the son and believeth on him, may have everlasting life: andthat I should [...] I will raise him up at the last day.]

Paraphrase 40. That being also ano­ther part of his commission to me, that whosoever believeth in his son should not perish, but, whatever by so doing befall him here, inherit everlasting life in that other world.

41. The Jewes then murmured at him, because [he said, I am the bread which came from heaven.

42. And they said, Is nor this Jesus the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?]

Paraphrase 41, 42. by what he said of himself, he pretended to come rom heaven, whereas they knew his birth here on earth, and his parentage, which they conceived to be contrary to his coming down from heaven.

43. Jesus therefore answered and said unto them, Murmure not among your selves.]

Paraphrase 43. To this muttering of theirs, Jesus replied, I have said nothing which 'tis reasonable for you to murmure at.

44. No man can come to me, except the Father, which hath sent me, draw him, and I will raise him up at the last day.]

Paraphrase 44. Tis true, there is some pretence for these vulgar pre­judices against me, which would make it impossible for those that look no farther, to become my followers, (and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this) And it is an effect of my Fathers preventing grace to fit mens hearts to be ready and willing to come to me, (see note d.) and without this work first wrought, and that probity and humility, which qualifies men to receive my doctrine, I doe not expect that any man should believe on me, and therefore I at­tribute it to that, (see v. 65.) when any one doth (as, on the other side, to your obdu [...]ate hearts, that you doe not) come un­to me. And for every one that doth thus come, and therein obey my call, and follow the duct of my Father, on him most certainly will I bestow everlasting life.

45. It is written in the prophets, And they shall be allthe taught, [...] taught of God. Every man therefore that hathheard frō the Father, and learnt, [...]. or, learnt the truth. [...]o the Kg [...] MS. re [...]s [...] heard and learned of the Father, cometh unto me.]

Paraphrase 45. The summe of what I thus say, hath been obscurely delivered to you by the prophets of old: For they, for example, [...]sai [...]h c. 54. 13. speaking of these times, have foretold, that God will dispose and prepare the hearts of many men to be fit, or ready to receive Christ, (see note o.) to embrace the Messias, And therefore it was that I said that every humble honest heart, every disciple of my Father that hath not resisted that guidance, and attraction of my Father, doth certainly come to me, and believe on me.

46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father.]

Paraphrase 46. Where yet that of lear­ning or being taught of God, doth not imply his seeing or talking with my Father, and being so taught by him, For this is proper and peculiar to me, who am therefore qualified to reveal his will to all that come unto me.

47. Verily, verily, I say unto you, He that believeth in me, hath everlasting life.

48. I am that bread of life.]

Paraphrase 47, 48. He that embraceth my doctrine and is sincerely my disciple, to believe and practise what I command him, shall undoubtedly live for ever, as having fed on that enlivening bread, v. 33 receiving me his spirituall food, by his faith into his soul.

49. Your fathers did eate M [...]nna in the wildernesse, and are dead.

50 This is the bread which came down from heaven, that a man may eat there­of and not dye.

51. I am the living bread, which cometh down from heaven: if any man eate of this bread, he shall [...]ive for ever: and the bread that I shall give him is my flesh, which I will give for the life of the world.]

Paraphrase 49, 50, 51. The Manna given in the desert did not make them immortall which did eat of it. But the bread which is now sent you down from heaven, will give im­mortality to them that feed on it, that is, to all that truely believe in Christ, that receive his doctrine, and digest it into the food and nourishment of their souls, And this is offered and prepared for every man, not only for you Jewes. Manna was bread indeed, but first, dead, not living. Secondly, it came not down from heaven properly so called, v. 32. and Thirdly, they which did eat of it, afterwards dyed. Fourthly, their Manna was contradistinct from their quailes, that bread from that flesh. Fifthly, That was given for the preserving the life only of one nation. But contrariwise by these so many ways of excellency above that Manna, I am, first, living bread. Secondly, I came down from heaven properly so called, the highest heaven. Thirdly, whosoever feedeth, that is, believeth on me, embraceth my doctrine and practiseth accordingly, shall not dye, the soul whose food I am shall become im­mortall in blisse. Fourthly, this bread which I speak of is very flesh, even my flesh which I will give to be crucified for the life of the world, by that death of mine purchasing grace and pardon for sin. which are the foundation of immortality. Fifthly, this world is the whole world, all mankind, not onely that one nation of the Jewes, which received benefit by that.

52. The Jewes therefore strove among themselves saying, How can this man give us his flesh to eat?]

Paraphrase 52. Hereupon the Jewes disputed about this saying of his, how 'tis possible that men should feed on his flesh.

53. Then Jesus said unto them, Verily, verily, I say unto you, Except [ye note e eat the flesh of the son of man and drink his blood, ye have no life in you.]

Paraphrase 53. you thus feed on this celestiall food, that is, be sin­cere disciples of the crucified Saviour, that comes not to be a glorious King, but to dye for the sins of the world, you have no part in this true, that is, immortall life.

54. Who so eateth my flesh and drinketh my blood, hath eternall life, and I will raise him up at the last day.

55. For my flesh istruly meat or t [...]ue meat for in di­vers ancient copies 'tis [...] in both places of this verse meat note f indeed and my blood is drink indeed.]

Paraphrase 55. For I that am thus sent in the flesh to dye for the world, am such food, as will feed you to everlasting life, and so am eminently that which food is said to be, yea in a much higher degree; Food doth not first give, but only continues and preserves life, but my flesh shall give life to the world.

[Page] [Page] [Page 285] 56. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him.]

Paraphrase 56. He that thus feedeth or believeth on me, that re­signes himself up to be ruled by me, in the same manner as he abides in me, hath me abiding in him, is so made a member of me, that by the life which is in me he shall also be enlivened by God, by whom I live, (See note on c. 14. c.) and this is one preemi­nence over corporall food, which corrupt in the stomach, before they nourish any man.

57. As the living father hath sent me, and I live by the father: so he that eat­eth me, even he shall live by me.]

Paraphrase 57. For as I that came down from the Father the fountain of life, his son by eternall generation, must needs derive life from him, so also he that believeth on me, and so hath di­gested my precepts as the nourishment of his soul, must needs derive life from me.

58. This is that bread which came down from heaven, not as your fathers did eat Manna, and are dead:] he that eateth of this bread, shall live for ever.

Paraphrase 58. This bread from hea­ven is not like that Manna, which they that eat, did dye for all that.

59. These things said he in the Synagogue as he taught in Capernaum.

60. Many therefore of his disciples when they had heard this, said, This is an hard saying, who can hear it?]

Paraphrase 60. Many therefore of those that had hitherto followed him, said, this doctrine of his is very hard and unintelligible, how he should be said really to have come down from heaven, and how his flesh should feed men to life eternall.

61. When Jesus knew in himself that his disciples murmured at it, [he said unto them, Doth thisscandlize [...] offend you?]

Paraphrase 61. Doth this deterre you from my doctrine?

62. What and if ye shall see the son of man ascend up where he was before?]

Paraphrase 62. And asked them, whe­ther it were not as credible that he should have come from heaven, as that he should goe up thither; telling them that they should ere long see him doe so, and that in reason would assure them that he came down from thence.

63. It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you, they are spirit, and they are life.]

Paraphrase 63. And for the other par­ticular of eating his flesh, he tells them they cannot but know, that it is the soul that enliveneth, and not the body, and agreeably that it is not the grosse carnall eating of his body of flesh, that he could speak of, when he talk'd of their eating, and his feeding them to life eternall, (see note on Lu. 9. d.) but certainly a more spirituall divine eating, or feeding on him, which should bring them a durable eter­nall life; his words (see v. 68.) that is, his doctrine being spiritually fed on by them, that is, being received into their hearts, not only their ears, will quicken them to a spirituall life here, and that shall prove to them an eternall life hereafter (so S. Chry­sostome expounds, [the flesh] that is the fleshly hearing profits nothing.)

64. But there are some of you that believe not. For Jesus knewfrom the first, or pre­sently, [...] from the beginning who they were that believed not, and whoit was that would deli­ver him up [...] should betray him.]

Paraphrase 64. But for this spirituall feeding, sinking down this spi­rituall food into your hearts, there are some of you that are far enough from doing so. For Jesus knew at first before he recei­ved them as disciples, whether they believed sincerely or no, and also which of them would prove false to him, and conspire with the Jewes to put him to death.

65. And he said, Therefore Ihave said, [...] say unto you, that no man can come unto me, except itbe [...] were given unto himfrom, [...] of my Father.]

Paraphrase 65. And indeed this was the reason that I told you v. 44. that no man cometh to the faith of Christ sincerely, or continues stedfast in it, but he that by Gods preventing grace is qualified and disposed for it, (see note d.) because I saw that many that follow me, doe not truly believe on me, that is, doe not intend to live as I command them, but one keeps his love of money, and for that will betray me, and others retain their other interests, and their other sins.

66. From that time many of his disciples went back, and walked no more with him.]

Paraphrase 66. This speech of Christ's made many of his followers forsake him, seeing he was not such a Messias as they lookt for, and would not be content with every kind of following him.

67. Then said Jesus unto the twelve, Will ye also goe away?

68. Then Simon Peter answered him, Lord, to whom shall we goe? [Thou hast the words of eternall life.]

Paraphrase 68. Thy words, as was said by thee, v. 63. will to those that obey thee and keep close to them, be a means to bestow eternall life.

69. And we believe, and are sure, that thou art that Christ, the son of the living God.]

Paraphrase 69. And thou hast demon­strated to us, that thou art the Messias the eternall son of God, and therefore tis not possible there should be any other fit to draw us from thee to him.

70. Jesus answered them, [Have not I chosen you twelve, and one of you is a devil?]

Paraphrase 70. I have, of all the fol­lowers that have believed on me, chosen but twelve to be my constant attendants, and one of them proves a traitor, a false treacherous person that will joyn with my enemies against me, see note on Mat. 4. a.

71. He spake of Judas Iscariot, the son of Simon; for he it was that should deliver him up, [...] betray him, being one of the twelve.]

Paraphrase 71. He spake of Judas, for Christ foresaw, (that though perhaps yet he did no such thing, yet) he would deliver him to the Jewes, and to that end combine with them, which was the greatest falsnesse imaginable in one, whom Christ had assumed to be so neer to him, as to be one of the twelve Apostles, whom he sent out to preach his Gospel to all people.

Annotations on Chap. VI.

a Note: [...] V. 15. Make him a King] The Jewes expected a Messiah (whom they called [...] the prophet v. 14.) about this time. Tacitus and Suetonius say it was a received opinion that about this time a great King should arise in Judah; but this a glorious one, and a powerfull King, one that should work their deliverance, free them from, and revenge them on the nations, who had gotten the dominion over them; By this miracle of Christs in feeding such a multitude with so small provi­sion they conjectured rightly, that he was able to sustain, and feed the greatest and most numerous army with ve­ry little charge, and thereupon were ready to come and take him by force to be their King, that is, their judge, or leader, to fight their battails for them like Gideon, &c. and this afterwards they again referre to▪ when they put him in mind of Moses's giving them Manna in the wildernesse, v. 31. which if he will doe, or any thing e­quall to it, they will believe on him. This faith of theirs being unduly founded, and breaking out into a very in­ordinate expression, our Saviour wholly disliked, as to the present expression of it, meaning not to undertake any such employment; And for the faith it self, that he justly suspected would turn into malice, when they should see this their hope of temporall deliverance and revenge frustrated, and therefore he retired, departed out of their hands [...]o a mountain alone.

b Note: [...] [Page 286] V. 27. Labour] The word [...] to labour, here seems to answer the Hebrew [...], having here an Ac­cusative case after it, and that signifies to acquire, pa­rare, comparare, quaerere, acquirere, colligere, possi­dere, lucrari, and is rendred by the Septuagint [...] Gen. 12. 5. and Gen. 31. 1. For [...] in Hebrew, and [...] in Greek, the Targum read [...] acqui­sivit, and Deut. 8. 17. in stead of My hand hath wrought me all this strength, [...], the Targum hath [...] hath gathered, or acquired, me these riches. So Ezech. 28. 4. [...], thou hast made the gold and silver in thy treasury, the Targum have [...], [...] and thou hast gathered, &c. and thus Lu. 19. 16. [...], and v. 18. [...], thy pound hath made, or wrought, that is, hath gained, acquired, ten, or five pounds. Thus inp. 50. Palaephatus Parius [...], he got himself food, sibi victum comparavit. Another notion there is of the word, 1 Cor. 9. 13. [...], [...] they that work, or labour, or prepare holy things, according to another notion of [...], when 'tis applied to a sacrifice, or feast, or office, and then it notes observare, celebrare, praeparare, aptare, ordinare, disponere, to prepare, or fit, or dispose, but that belongs not to this place.

c Note: [...] V. 28. Work the works of God] That [...] signi­fies here the tasks, or commands, of God, is not only evi­denced by the Context, but is the affirmation of Pro­copius in Gen. 2. [...], this is the work of God, the task which God prescribes us, that you believe on him whom he hath sent, the very place that immediately followes here v. 29.

d Note: [...] V. 37. The Father giveth me] What is the mea­ning of [...], what my Father giveth me, may thus be discerned; Psal. 2. 8. there is a prediction, or prophecy of Christ (of whom in the words immedi­ately precedent it is said, Thou art my son, this day have I begotten thee, v. 7.) that God will give him the heathen for his inheritance, and the utmost parts of the earth for his possession, where we discern what kind of giving is here meant, giving for an inheritance or possession, and that is for Christ to be Lord or owner of them, and they, as possessions, subject to his power and dispose. And this is done in the conversion of them, (see Note on Rev. 2. 0.) Of this possession of his we find mention, Tit. [...] 2. 14. where the [...] peculiar people, are [...], people for a possession, and those are to be purified by Christ, and his life given for them, that he might redeem them from all iniquity. But who they are that are thus said to be given to Christ by God, will first appear Negatively; 1. not any peculiar number of men, absolutely (without all respect to any qualifica­tions) chosen by God to eternall life; for it is apparent and expresly affirmed of one of this number, that he was finally lost, Those whom thou gavest me, saith Christ, I have kept, and none of them is lost, save the son of perdition, Joh. 17. 12. where through his own wretched default one of those who had by God been given to Christ, totally and finally departed, and was lost from him. Secondly, Not those that are already Actually believers, or by God looked upon as such; For of these that are here given to Christ, [...] it is said [...], they shall come unto me: Where coming to Christ, is believing on him, and is a consequent of Gods giving them to Christ, not antecedent to it, and therefore when they are given to Christ, they are not looked upon as believ­ers already, but those which will be such; By these Ne­gative considerations, the Positive will, I suppose, be best collected, That they that are so qualified and disposed, as that Christ being proposed and revealed to them, they will follow him, come to him, become his disciples, those are they whom God gives to Christ. For there is a sort and temper of mind, which is most agreeable and proportionable to the believing on, or receiving of Christ, [...] which they that have, are said to be [...], fit, or prepared, or disposed, for the king­dome of God, Lu. 9. 62. (such as in that place, are ready and willing to undergoe Christs conditions, to part with all, and follow him, and contrary to these are they that are not worthy of eternall life, [...] Act. 13. 46.) and of such Christ saith that they are not far from the king­dome of God, and that of such is the kingdome of hea­ven, [...] and S. Luke, that they are [...] disposed, in a readinesse for eternal life; see Note on Act. 13. [...] If it be demanded what temper this is, I answer it is the ho­nest heart described in the parable of the seed, desiring sincerely to know the truth, and to doe Gods will c. 7. 17. probity of mind, and, an eminent branch of that, humility, the temper resembled by the little children, whose innocence and humility is so remarkable, and of those poor in spirit is the kingdome of God (the Christi­an state) made up, Mat. 5. 3. and those are Evangelized peculiarly, that is, wrought on by the preaching of the Gospel, and God gives grace to the humble, but resists the proud, refractary, confident person, and accordingly it is set down as the character of the Gospel, that God hath chosen the foolish things of the world, the weak, the base, the despised, 1 Cor. 1. 27, 28. And so of them that are thus qualified it is here truly said, that as God gives them to Christ for his portion, the men that are to be his subjects (the Israelite indeed, in whom there is no guile, is the fittest to be a disciple,) So when Christ calls all to come unto him, these shall actually come; as soon as ever Christ is revealed to them, they receive him; As Josephus speaking of Christ, Ant. l. 18. c. 4. saith he was [...], a teacher of those men that did with pleasure receive the truth; Or as the [...], as many as were (in this sense) dis­posed to eternal life, believed, Act. 13. 18. and as Christ saith expresly here c. 7. 17. that if any man will, [...], that is, [...] desire sincerely to doe Gods will, he shall know of the doctrine &c. that is, acknowledge it as divine, and believe on it, whereas on the other side, Envy keeps some, Act. 13. 45. Covetousnesse others, Lu. 16. 14 Love of the praise of men, Joh. 12. 42. keeps others from be­lieving. And generally the unbelieving heart is an evil heart, [...] Heb. 3. 12. and a reprobate mind, see 2 Cor. 13. 5.) and a heard heart, and a foolish and slow heart in o­ther places. (see ch. 16. 3.) Meanwhile the better dispo­sitions and preparations of the hearts of these here, are to be look'd on as effects wrought by the preventing graces of God, and in that respect they are here said to be drawn by the Father, [...] v. 4. This preventing grace of God, which thus qualifies and disposes them to receive Christ, is by a Metonymie said to draw them to Christ, And that being drawn by God there, is set par­allel to Gods giving them here, and is preparatory in both places to coming unto Christ, And then those that thus come to him, Christ will in no wise cast out, that is, by no means reject, but receive them and admit them to him, Onely he may perish after that, as Judas, which was given to Christ, did, if, as he did, he apo­statize from him. By this appears also the meaning of [...] the taught, or the disciples, of God ver. 45. [...] those that have heartily applied themselves to Gods service, that have received this effect or impression of Gods preventing grace, the honest humble hearts, which thereby are qualified to lay hold and adhere to Christ, when others that have not received these precedaneous pious infusions, or are not wrought on by them, resist and stand out against him, (see Note on 1 Thes. 4. c.) And so again what is meant by [...] ver. [...] 5. given to him by, or from, the Father. He that by this preventing grace of God is thus qualified or dis­posed, it is said to be given him from the Father to come unto Christ, i. e., his coming to Christ is consequent to [Page 287] that probity of mind wrought by the grace of God in him (As Lu. 1. 74. [...] Gods giving us to serve him, is his giving strength or grace, or qualifying us for his service.) An effect of this grace it is, and of that pro­bity produced by it, that any man laies hold on, or re­ceives, the faith of Christ. And therefore from hence will best be discerned what is the meaning of the sheeps hearing the shepheards voice and all that is added in that parable ch. [...] 10. 3. The sheep there cannot be understood to be believers or disciples of Christ, for these there are supposed to be sheep, before Christ the shepheard comes to them, and in that to be denominated sheep, that they heare the true shepheards voice when he comes, and so cannot be they that have already received him, as believers must have done, and accordingly ver. 8. of the thieves and robbers that came before Christ, 'tis said, that the sheep did not heare them (They were sheep therfore before Christs coming) and so appears by ver. 26. where their not being his sheep is set as the reason of their not believing, which were not a proofe, but tautologie, if the sheep were there believers. By all which it is evident that the sheep are a sort of men, not yet considered as Christians, but such as are apt to be­lieve in the true Messias, [...] whensoever he comes, and so to follow him, as knowing his voice, ver. 4. which last expression is a key to open the meaning of the parable, and resolve who the sheep are. God the Father is in the [...] or moral, the chief shepheard that is the ow­ner or master of the sheep (as among the Jewes men kept their own sheep) And the sheep are those that are best re­sembled by that emblem, the honest and humble heart­ed men, that by the revelation of Gods will, and some measure of grace afforded, before the coming of Christ, have been formed into all probity and humility of man­ners, living either as Zachary and divers others are said to doe, walking in the waies of God blamelesse, or else after an ill life, recovered by repentance, and these are so well acquainted with the waies of God, that when any false Christ or impostor comes with in­fusions of impiety or wickednesse, they discerne them to be contrary to Godlinesse and so will not harken to them; But when Christ the true sheph [...]ard (for his Fa­ther and he are one v. 30.) cometh, and that, as with di­vine miracles to attest his mission, so with doctrines of piety, perfectly agreeable to that which they formerly practised, as the will of God, and only more elevated, and of higher perfection, Mat. 5. then these discerning the agreeablenesse of his doctrines with those which they have already received from God, and the addition of all the heavenly promises, which agree with the noti­on which they had of God as a rewarder, they know him to be the Messias, the shepheard which God hath promised to send them, that is, God himself (not any hi­red servant, whose own the sheep are not v. 12. but) the true shepheard, who is the owner of the sheep, and that is the meaning of their knowing his voice, upon which it is that they follow him, whereas strangers they flie from, and doe not know their voice v. 5. By this explica­tion of these so many phrases all importing the same thing, will appear by way of resultance, what is the me­thod that God is pleased to use to bring men to eternall life. He creates them rational, and so Voluntary agents, and because of the weight of the Sensitive part of man, that presseth downe the soule, doth by his precepts of good life, and proposals of reward to it, and by his pre­venting graces, endevour and doe his part to draw them, and engage them to the performance of these duties, or, upon miscarriages, recalls them to repentance. Those that by the strength of these graces (not destroy­ing, but exciting and assisting their free will,) doe make use of them to that end, and as farre, as is yet re­vealed to them, live obediently, these are ready to re­ceive and entertain Christ, his promises, and diviner, more elevated precepts, when they are revealed to them, and to those God elsewhere promiseth those higher dignations, under the title of more grace, and giving abundantly to him that hath; And when they have thus received Christ, his doctrine and his grace going along with it, is most proper to take them off from the remaining dregs of corruption, to raise them to those pitches (which none but they are qualified to receive) of piety, and suffering any thing for Gods sake, of charity, excesses of that, even to enemies, &c. And they that doe not fall off because of these heights and strictnesses, but adhere to Christ, and passe through all the trialls of this life, constant and persevering, they are daily supplied with more grace here, and rewar­ded with higher proportionable degrees of glory. One thing onely must here be farther added, that there are some that are said to be given to Christ in a more emi­nent and peculiar degree, and manner, not onely to be believers but constant, close attendants of Christ, such were the Twelve, who are said to be given him [...], [...] out of the world, ch. 17. 6. For of them it is said that no one is lost but only the son of perdition, v. 12. For them he prayes that they may be consecra­ted to the preaching of the Gospel, v. 17. of them he saith that he hath sent them, &c. v. 18. given them the same Commission that he himself had. And his pray­ing for them is distinguished from his praying after for believers, v. 20, 21. which being there set down as in a Parenthesis, he returns to his Disciples again, v. 22 and the glory which God had given him he gives them, [...] where the giving them the glory which God had given Christ, seems a distant thing from their beholding his glory, ver. 24. the former is the fitting them with gifts to succeed him on earth, the latter, the beatifick vision in heaven. And although it be ordinary for the same phrase to be used in a more eminent and restrained sense some­times then others, and so they who are given to Christ may sometimes be believers only, in other places (where the Context enforce [...]h it) disciples peculiarly, (and accordingly in that 17th chap. v. 9, and 12. it is only they whom thou hast given me, where yet, as ap­peared, the disciples only were meant,) yet this addition of the words [...], out of the world, may be rea­sonably thought to denote this by a propriety, where­by the world sometimes signifies those that deale in the affaires of the world, secular persons: Whereas the Twelve forsook the world, their trades and callings there, and followed Christ, and so were peculiarly given to him, [...], out of the world.

e Note: [...] V. 53. Eat the flesh of the son of man and—] What is meant here by the flesh and blood of the son of man must briefly be explained, and that first by taking notice of a figure, or idiome, frequent in these Writers whereby the parts set down separately doe signifie the whole, which consists of those parts. So is the heaven and the earth set to signifie the whole compages of the (sublunary) world (see Note on 2 Pet. 3. e.) and many the like. And so Christs body and flesh and bones Eph. 5. 30. and here, the flesh and blood of the son of man, is the son of man, or Christ himselfe. Secondly, by observing the no­tion of flesh and blood frequently used not only to sig­nifie our mortall condition, which this our flesh and blood is subject to, (whereupon, when S. Paul saith, that flesh and blood cannot inherit the kingdome of God, he addes, neither can corruption inherit incorrupti­on, see Note on Mat. 16. e. but also this mortal nature, as it is subject to much weaknesse, and afflictions, &c. as Isa. 31. 3. the Aegyptians are men and not God, and their horses flesh and not spirit, that is, weak helpers, unfit to be trusted in, v. 1. So when S. Paul saith, that through the infirmity of the flesh, that is, in many affli­ctions, and persecutions, he preached unto them, And so it notes Christ in his state of humiliation quite con­trary to that which the Jewes expected their Messias should come in, that Christ which was look'd on now so [Page 288] meanly, and was afterwards crucified by them. 3ly, by observing the occasion of Christs discourse here, (as it is ordinary with Christ to accommodate his speeches to the occasions, so Mat. 4. 19. when he calls the fisher­men, he tell them he will make them fishers of men, so Joh. 4. 10, 14. and v. 31. and here v. 26, 27. and many the like,) which was thus begun, They followed him for his loaves, v. 26. He reprehendeth that in them, and bids them seek, and desire that food which endureth to everlasting life, v. 27. that is, that doctrine of his which is food for their soules, and being received, and digested and turn'd into encrease of good life in them, would bring them to immortality. They ask him the way for them to doe this, He tells them plainly, by be­lieving on him, v. 29. They thereupon call for a signe, a miracle to be wrought by him, or else they will not believe, v. 30. And they instance in Moses who brought them Manna from heaven, And they would have him doe some such thing, that they may believe on him, v. 31. Upon this occasion he begins, and compares himself with that Manna, and shewes how much he surpasses that, and so continues that comparison betwixt him­self and bread, as that is a means to preserve this short life which deserves not to be call'd life; but he is the author and donour, and publisher of eternall life, v. 33. Upon this speech of his, the Jewes murmure, v. 41. that he should call himself the bread that came down from heaven; Christ resumes that speech, and speaks it with all confidence, I am that bread of life, v. 48. that is, that spiritual food, that will bring men to ever­lasting life v. 50. and this bread, saith he, is his flesh, which he will give for the life of the world, v. 51. that is, he will die for this end to bring men to immortall life, and that is it which he means by his being the bread of life. Upon this, as if they understood nothing all this while (though he had first spoken to them in plain terms, and express'd all by believing on him, v. 29, and 35. and only took up this more obscure figura­tive speech by way of answer to their proposalls) they aske in a senslesse, perverse manner, How can this man give us his flesh to eat? v. 52. To which this verse is a confident answer, Verily, verily, I say unto you, Except you eat, &c. still meaning, what all this while he had meant in opposition to their Manna, that hi [...] doctrine, for the preaching of which he was sent down from hea­ven, and that grace, which should be purchased for them by his death, was the most excellent food for their soules, which would establish, or comfort, or sustain their hearts, that is, maintain spiritual life in them, and that which would become eternal, v. 54. All which being put together makes up this complete sense of the words, that Christ, this mortall, despised, crucified Christ, that took our flesh on him, came down from heaven, here lived and died, to reveal his Fathers will unto us, and work belief in us, is the food of our soules, the believing, and obeying of whom will, as food su­staines corporal life, beget and maintain spiritual life in us, and bring us to eternity. By which also appears what Faith it is, which is look'd on by Christ as so high­ly necessary, even that which is here express'd by feed­ing on this spirituall food, not only eating, but digest­ing, and turning it into the nourishment of our soules, such a believing the doctrine of Christ as hath present influence on our lives, obeying, not only understanding his commands, embracing his promises upon the terms on which they are made, undertaking the per­formance of the condition of them, and not only assen­ting to the truth of them, And so for the humility of his life, and the charity and zeale to the good of mens soules, and the constancy and courage of his death, and the charity so great as to lay down his life even for ene­mies, to transcribe, and practise that also. This is [...] [...] to eat the flesh of the son of man, and to drink his blood, and without this we have no life in us.

f Note: [...] V. 55. Indeed] One principall notion of [...] hath been formerly explained (see Note on Lu. 16. a.) to signifie truly valuable, or durable, or truly valuable, because it is durable, and so here [...] or [...] true meat, or truly meat is explained to be the bread of life, v. 48. that, on which he that feeds shall live for ever, so the [...] food that endures for ever, v. 27. and opposite to Manna, on which they that feed, die, v. 49. And this 1. as the word [...] truly noteth some speciall eminency, wherein any at­tribute belongs to the subject, and when it is applied to resemblances, it then signifies that, which is spoken of, to be more eminently that, by which 'tis resembled, then that it self is, As, I am the true vine, that is, A vine by bearing grapes, (which yield wine, which makes glad the heart of man) is not neer so able, and proper to re­fresh a thirsty person, as I am, as my commands and promises are. So S. John of Christ c. 1. 9. that he is the true light, that is, the most excellent. So Heb. 8. 2. Heaven is the true tabernacle, that of which the Taber­nacle was but a dark and poor resemblance, and so this is called [...], [...] true bread, v. 32. and truly meat here, that is, more nutritive, and strengthning, and comforting then meat and bread is. 2dly, in respect of the particular matter, to which 'tis here applied, viz. [...] food, that which feeds one for an houre, or a day, (and enlargeth his life, but so long) being not truly food, not worthy to be so called, at least not so, in com­parison with that, which keeps him alive, so as life is adequately opposite to death, that is, forever. And so with us the word false signifies fading, transitory, that which will faile us, when it were most of advantage for us to receive benefit by it.

CHAP. VII.

1. AFter these things Jesus [walked in Galilee, for he would not walk in Jury, because the Jewes sought to kill him.]

Paraphrase 1. went about preaching through the cities of Galilee, where he rather chose to doe it, then in Judea, because the rulers of the Jewes, those of the Sanhedrim at Jerusalem, sought for some advantage, or occasion to put him to death.

2. Now the Jewes feast of tabernacles was at hand.

3. His brethren therefore said unto him, Depart hence and goe into Judea, that thy disciples also may see the works that thou doest.]

Paraphrase 3. On this occasion his kindred (v. 5.) said unto him, Goe into Judea again, that the many, which were wont to follow thee there, may see the miracles which thou doest.

4. For there is no man that doth any thing in secret, and he himself seeketh to note a bein autho­rity known openly. If thou doe these things, shew thy self to the world.]

Paraphrase 4. For whosoever would gain an authority among the people, in any reason must not doe his miracles privately, therefore what ever thou doest, doe it in Judea, as publickly as thou canst.

5. For neither did his brethren believe in him.]

Paraphrase 5. This they said, as not believing on him, but either suspecting the truth of his miracles, or else desiring that he would doe that, which might acquire him that authority, which they conceived him to pretend to.

[Page 289] 6. Then Jesus said unto them, Myseason [...] time is not yet come: but your time is al­waies ready.

7. The world cannot hate you, but me it hateth, because I testifie of it, that the works thereof are evil.]

Paraphrase 6, 7. Jesus therefore to rectifie this mistake of theirs saith unto them, Tis not yet fit for me to be so publick, be­cause the doctrine that I teach is contrary and odious to the world, or the present prevailing power of the Jewes. You may appear wheresoever you will, being not under any such hatred, by any thing that you doe or teach, as I am sure to be among the Pharisees, and chief of the Jewes.

8. Goe ye up to this feast: I goe not yet up unto this feast, for myseason is not yet ful­fill'd [...] time is not not yet full come.]

Paraphrase 8. You may go up to Je­rusalem, to the feast, as pub­lickly as you please, but I shall not go yet, when you go, or with you, because my time of going up, in such a publick capacity, v. 10. is not yet come.

9. When he had said these words unto them, he abode still in Galilee.]

Paraphrase 9. And accordingly he stay­ed a while after the rest of his kindred in the place where he now abode.

10. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.]

Paraphrase 10. Soon after his kindred were gone, he also followed, but more privately, with small company attending him, lest he should stirre up the jealousie of the Sanhedrim.

11. Then the Jewes sought him at the feast, and said, Where is he?

12. And there was much [murmuring] among the people concerning him: for some said, He is a good man: others said, Nay, but he deceiveth the people.]

Paraphrase 12. disputing, arguing, a­mong them, some affirming him to be an upright man, and one that taught the truth; others denied, and said that he was a false prophet, and seduced the people.

13. Howbeit, no man spake [openly of him, for fear of the Jewes.]

Paraphrase 13. by way of oration to the people (see note a.) either for him, or against him, because the people were so divided in their opinions about him, that either speaking for him, or against him, would have been perilous.

14. Now about the midst of the feast,] Jesus went up into the Temple, and taught.

Paraphrase 14. Now on some middle day of the feast, on one of the eight dayes of which the feast consisted, but neither on the first, nor the last of them, v. 37.

15. And the Jewes marvailed, saying, How knoweth this manbooks, learning, the Scriptures, the Syriack reads, the book, see note g. letters, having never learned?]

Paraphrase 15. How comes he to un­derstand the books of the Law and Scriptures so well, having not been brought up in the schools of the prophets? see note on Mat. 5. g.

16. Jesus answered them and said, [My doctrine is not mine, but his that sent me.]

Paraphrase 16. What I teach is not from my self, but from God, that hath sent me.

17. If any man will doe his will, he shall know of the doctrine, whether it be of God, or whether I speak of my self.]

Paraphrase 17. Any man that hath a willingnesse to doe Gods will, how contrary soever it be to his own, that hath a readinesse to serve God in Gods way, and is not wedded to his own (see c. 6. note d.) that man, and none but he, is likely to passe a right judgment on my doctrine, whether it be of God or no.

18. He that speaketh of himself, seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousnesse is in him.]

Paraphrase 18. For that man will thus judge, He that pretends to be sent by God, when he is not, alwaies seeks his own advantages, somewhat of glory or profit to himself, But he that labours only the bringing honour to God, and in pursuit of that, doth what is most contrary to his own interests, conceals nothing, though it cost him never so dear, to declare it, He is worth believing (or deserves to be believed) having no false designe an what he doth, no deceit, or guile in him.

19. Did not Moses give you the law, and yet none of you keepeth the law? why go ye about to kill me?]

Paraphrase 19. But 'tis otherwise with you, You are not of that mak­ing v. 17. That law which your own beloved Moses gave you, and for the maintaining of which you have so much zeal, and hate me as a breaker of it, ye doe not your selves observe, ye doe not (the most of you) live according to the rules of it. If ye did, ye would not be so forward to embrue your hands in my blood, who have no way offended against you, or that; This concludes you not likely to judge what doctrine is of God. A man must have purged and regulated affections, to doe so (see c. 6. note d.)

20. The people answered and said, note b Thou [hast a devil:] who goeth about to kill thee?

Paraphrase 20. art certainly mad to talk thus,

21 Jesus answered and said unto them, [I have done one work, and ye all because of it, for Theo­phylact reads [...] marvell.]

Paraphrase 21. I cured one on the sab­bath day, and ye wondred I would doe so, were angry, v. 23.

22. Moses note c therefore gave unto you circumcision (notthat [...] because it is of Mo­ses, but of the fathers) and ye on the sabbath day circumcise a man.]

Paraphrase 22. I shall give you an account of this by remembring you of circumcision given you by Moses (not by Moses originally, but in practise before his time in Abraham, to whom it was commanded by God) Now this law you observe so carefully, that if the eighth day fall upon a sabbath day, you then cir­cumcise the child on that day for all that.

23. If a man on the sabbath day receive circumcision, that the Law of Moses should not be broken, are ye angry at me,that I cu­red a whole man, or made whole a whole man, [...] because I have made a man every whit whole on the sabbath day?]

Paraphrase 23. If then you doe a wound­ing, bloody work about a part of a man, in circumcision, on the sabbath day, and yet think that you break not the law of the sabbath by so doing, may not I without being hated, and op­posed by you, doe a work of charity and mercy to an entire whole man, in working a cure on him on the sabbath day?

24. Judge not according to the appearance, but judge righteous judgment.]

Paraphrase 24. Judge according to the depth of reason, and justice, and not on every slight colour of probability.

25. Then said some of them of Jerusalem, Is not this he [whom they seek to kill?]

Paraphrase 25. whom the chief of, the Jewes would fain put to death?

26. But lo, he speakethpublickly [...] boldly, and they say nothing unto him: Doe the Ru­lers know indeed that this is thetruly the Christ; or, the Christ, for many ancient co­pies omit [...] truly very Christ?]

Paraphrase 26. And behold, he open­ly in the Temple, in the pre­sence of all, (see note a.) disputeth and avowes his actions; and they have nothing to lay to his charge, which he doth not give a most satisfying account of. Are they of the Sanhedrim perswaded and satisfied in mind that he is indeed the Messias sent from God?

27. Howbeit we know this man whence he is: but whenthe Christ [...] Christ cometh no man knoweth whence he is.]

Paraphrase 27. This were very strange, for we are assured of the con­trary, in that we know his birth and parentage; But for the Messias, we are taught that he must be one whose parentage is not known.

[Page 290] 28. Then cried Jesus in the Temple, as he taught, saying, Ye both know me, and ye know whence I am; and I am not come of my self, but he that sent me is true, whom ye know not.

29. But I know him, for I am from him, and he hath sent me.]

Paraphrase 28, 29. To this Jesus an­swered aloud, I know your meaning, when you say, You know whence I am, viz. that you know the family whereof I come, But there is a farther truth also in your words, By my works, and name, and speeches, you may, if you will, know whence I am, (Just. Mart. qu. 140 ad orth.) and indeed I come not in mine own name, nor on mine own errand, but on his, whose testimony of me cannot deceive, but him you doe not so know, as to be competent judges what is his will, what is law­full and acceptable in his sight, what not (see v. 23.) but I who come with commission from him, doe thus know him.

30. Then they sought to take him, but no man laid hands on him, because [his houre was not yet come.]

Paraphrase 30. the time, wherein he was to suffer, being not yet come, God restrained, or diverted them from it.

31. And many of the people believed on him, and said, [When Christ cometh will he doe more miracles then these which this man hath done?]

Paraphrase 31. If he be not the Mes­sias, tis strangè, for when the Messias comes, he will not, cannot in all probability, doe greater miracles, then he hath done already.

32. The Pharisees heard that the people murmured such things concerning him: And [the Pharisees and chief priests] sent officers to take him.

Paraphrase 32. upon this intelligence the Pharisees very zealous of their traditions, and they of the Sanhedrim fearing their authority might be diminished by him.

33. Then Jesus saidmany co­pies omit [...] them. unto them, [Yet a little while am I with you, and then I goe unto him that sent me.]

Paraphrase 33. Tis but a small time that I shall continue here, and when I depart I shall return to my Father from whom I came.

34. Ye shall seek me, and shall not find me: and [where I am,] thither ye can­not come.

Paraphrase 34. whither I goe, ch. 13. v. 33.

35. Then said the Jewes among themselves, Whither will he goe, that we shall not find him? will he goe [unto note d thedispersion of the Greeks dispersed among the Gentiles, and teach the Gentiles?]

Paraphrase 35. to the Hellenists? will he preach among the Jewes in Europe, whose chief city was Alexandria?

36. What manner of saying is this,] that he saith, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?

Paraphrase 36. What is the meaning of that speech,

37. In the last day, that great day of note e the feast, Jesus stood and cried] saying, If any man thirst, let him come unto me and drink.

Paraphrase 37. On the last day of the feast of tabernacles, which was a day of solemn assembly (see note on ch. 19. d.) and on which it was the manner of the Jewes to poure out water solemnly on the altar, Jesus on that occasion proclaimed aloud,

38. He that believeth on me [as the Scripture hath said, note f out of his belly shall flow rivers of living water.]

Paraphrase 38. It shall be 'with him according to what is said Isa. 58. 11. He shall be like a spring of water, whose water by conduits shall from within break forth in great abundance, that is, being filled with the Spirit of Christ, shall not be able to contain, but break forth into all Christian actions, and preach the Gospel with all zeal.

39. (But this spake he of the Spirit, which they that believe on him should receive, for the holy Ghost was not yet given, because that Jesus was not yet glorified.)]

Paraphrase 39. (This saying of Christ belonged to the descent of the Holy Ghost Act. 2. (see note on Act. 1. a. and 23. a.) which was to be after his ascension, and not before.)

40. Many of the people therefore, when they heard this saying, said,This is tru­ly the pro­phet [...] Of a truth this is [the prophet.]

Paraphrase 40. that Prophet, that Mo­ses foretold us of, (though that he should be the Messias, they did not all resolve.)

41. Others said, This is the [Christ:] But some said, Shall Christ come out of Galilee?

Paraphrase 41. very Messias:

42. Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethleem, where [David was?]

Paraphrase 42. David's parents dwelt?

43. So there was a division among the people because of him.

44. And some of them] would have taken him; but no man laid hands on him.

Paraphrase 44. And some of the offi­cers sent, v. 32.

45. Then came [the officers to the chief priests and Pharisees,] and they said unto them, Why have ye not brought him?

Paraphrase 45. the ministers of the Sanhedrim, sent by them to apprehend him, back again without having done it,

46. The officers answered, Never man spake as this man.

47. Then answered them the Pharisees,have ye also been seduced? [...]; Are ye also deceived?

48. Have any of the Rulers or of the Pharisees believed on him?]

Paraphrase 48. Have any of the San­hedrim, or the more famous learned men believed on him?

49. But note g this [...] people who knoweth not the Law, are cursed.]

Paraphrase 49. But this rout, which have never studied the law, are apt to run into all giddinesse, and follow any false teacher.

50. Nicodemus saith unto them, (He that came to Jesus by night, being one of them)]

Paraphrase 50. Nicodemus, one of the Sanhedrim, he that was afraid to come to Jesus in the day time, but came in the night, chap 3. 1. said unto them,

51. Doth our law judge any man before ithear from himself [...] hear him, and know what he doth?]

Paraphrase 51. This is too hasty a prejudice against him, in all reason you ought to hear what he can say for himself, and what any can witnesse against him. Our law proceeds not against any, before we have examined him, and taken cognizance of his matter.

52. They answered and said unto him, [Art thou also of Galilee? Searchand see that no pro­phet hath arisen out of Galilee, [...] and look: for out note h of Galilee ariseth no prophet.]

Paraphrase 52. Art thou, who art one of the Sanhedrim, a follower or favourer of this Galilean? Examine all times, you shall never find that Galilee hath brought forth a prophet, see ch. 1. 46.

53. note i And every man went unto his own house.]

Paraphrase 53. And they dissolved the assembly, or court, and departed.

Annotations on S. JOHN, Chap. VII.

a Note: [...] V. 4. Be known openly] The word [...] in the New Testament hath divers significations. First it sig­nifies [...], saith Hesychius, boldnesse, confidence, fear­lesnesse of danger. So Joh. 11. 54. [...], to goe about fearlesly, So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness, or fear­lesness, when they are called before secular tribunals; And so [...] in two places of the Acts, ch. 13. 46. where in opposition to the [...], and [...], and [...] of the Jewes, their virulency, contra­diction, and railing against Paul and Barnabas, 'tis said, that they [...], spake boldly and confidently, that speech of the greatest danger, that brought all the harred and persecution of the Jewes up­on them, we depart to the Gentiles. So ch. 26. 26. I speak [...], with confidence and courage to Agrip­pa, who knows of these things, though Festus doe not. So Eph. 6. 20. and 1 Thess. 2. 2. Secondly, it signi­fies freeness, or liberty, of speaking, saying what a man will; so Act. 2. 29. Let me speak [...] freely, with­out any restraint, of the Patriarch David (and distinctly Elocution (such as is promised them Mat 10. 19.) Act. 4. 13. for there it is the gift that they prayed for, and which discriminated them from other illiterate men, and came upon them by the Spirit, as had been promi­sed Mat. 10. 19.) So 2 Cor. 7. 4. Great is my [...], freeness, in speaking largely in their com­mendation, [...] express'd by the [...] following, Great is my glorying of you; so Heb. 4. 16. Let us come to the throne of Grace [...], with freenesse, to declare all our wants, and requests to God. So Philem. 8. have­ing in, or through, Christ [...], great liber­ty, or freeness of speech, to say or to command him what is fit. So 1 Joh. 2. 28. [...], we may have freeness of accesse to him [...], and not be turn'd with shame from him or as guilty persons be ashamed to meet him. So again c. 3. 21. If our heart condemn us not, we have [...], partly confidence toward God in the first notion of not fearing any danger from him, and partly in this latter of pray­ing freely to him, asking him what we will, as the next words explain it, Whatsoever we aske, we receive. And so again in this latter sense, ch 5. 14. From this there is also a third sense of the word, but lighthly changed from the second, to signifie perspicuity of speech, as that is opposite to darknesse, or parabolicall expressions, when the matter is free and not involved, or obscured by words. So Joh. 10. 24. [...], tell us plainly, [...] as that is opposed to [...], to hold them in suspence. So Joh. 11. 14. having said, Lazarus sleepeth, which was a figurative, and withall equivocall speech, he then speaks [...], in plain words, La­zarus is dead. So again c. 16. 25. and 29. in both places [...] plainly in opposition to [...], in parables. So 2 Cor. 3. 12. we use [...] great plainness, that is perspicuity of speech, in opposition to the veile over Moses's face, the obscurity of the Old Testament, v. 13. Fourthly it signifies speaking in any assembly, in a Declamatory way of oration, speaking to the people. Thus doth Phavorinus define [...], that it is [...], a going into the midst of the assemby to speak unto the people on any occasion. And this, saith he, according to the making of the word, from [...] and [...] and so [...] (used Act. 9. 27, 28. and 14. 3. and 18. 26. and 19. 8.) will be paraphra­sed literally, saith he, from that of Euripides, [...],’ or [...], to come and stand, or speak in the midst of an assembly. Thus is it Mar. 8. 32. [...], he spake it in the hearing of the people. Thus in the 13. v. of this chapter no man spake [...] pub­lickly, by way of harangue to the people. No man so interposed either for, or against him, and v. 26. be­hold he speakes [...] publickly, and so c. 18. 20. I speak to the world [...], in publick assemblies. Lastly, it signifies authority, so saith Hesychius [...] also, power, authority: Thus I conceive it signifies in these books whensoever the Preposition [...] (with or in) is joyned with it. Thus Act. 4. 29. [...], to speak the word with authority, and v. 31. they spake it with authority, being back'd with the power of miracles, v. 30. So Eph. 6. 19. that speech may be given me, to open my mouth [...] with authority (as when 'tis said of Christ that he taught [...], Mat. 7. 29. as one that had authority) so Col. 2. 15. where speaking of Christ, as a Conque­rour, he saith [...] he made open shew of them (that is, [...]) with authority, [...] as one that triumphed over them. And so sure 'tis here, when his kindred, not believing in him, v. 5. first finde fault with him for doing his miracles [...] in a more pri­vate place ( [...], saith S. Chry­sostome, accusing his timidity, and also suspecting the things that he had done, as not truly done, doubting whether they were true miracles or no) and thereupon advise him to goe up to Jerusalem to the feast, and doe them there; then adde, as looking on the authority, which they thought he sought for among the people. (or wishing that he would look after it) [...]), where none of the four former notions will be agreeable to it, and therefore must be rendred in the fifth, No man doth any thing in secret and desires to be in authority. Of this S. Chrysostome, [...], [...], the adding that phrase, signifies love of glory, either that they thought he desired to be followed and magnified among men, to be a great Rabbi among the people, or else that they desired it for him. Thus also (in the Accusa­tive case with [...]) it seems to signifie, Heb. 10. 19. where the Christian is said to have [...], that is, li­berty, authority, [...] to enter into the Holies as the Priest had typically under the Law, so Eph. 3. 12. In whom we have [...], that is, liber­ty, and accesse, or liberty to come freely (not confidence, for that is after express'd by the addition of [...], with confidence) so [...] Tim. 3. 13. when the Deacon ascends to the [...], good, that is, higher, de­gree of Bishop, he is said to acquire [...], great power in the faith▪ authority in the preach­ing of the Gospel, or in the Church of God, so Theo­phylact expounds it, [...] to become more honourable, [...] to shine in the Church, [...] in the dignity or de­gree of Presbyter or Bishop.

b Note: [...] V. 20. Thou hast a devill] All sorts of diseases were in those days brought on men (sometimes) by the devil, and so generally they that are brought to Christ for cure are said to be possess'd (see Note on Mat. 17. c.) but especially those who were more strangely affected, without any visible cause of it, were generally thought to suffer this from the devils getting power to possesse them; and of this sort especially mad men (such the [...] Mat. 8. 28. appear to be by their raving temper there) who being not discernibly sick, or ill affected, did yet behave themselves, as if they were in some strong distemper, which is oft an effect of disease or [...], and therefore were by them thought to be possess'd by some evill spirit. So in Just. Mart. Apll. 2. [...] they that are possess'd are by all men called mad. So c. 10. 20. 'tis plainly said, He hath a devill and is mad, and Mat. 11. 18.

c Note: [...] V. 22. Therefore] 'Tis to be observed that as [...] in other Gospels, so [...] in this is a particle of transition, other­wise unsignificant, serving only for passage, not to import any causality. And the same is here to be said of [...], [...] [Page 292] in the beginning of this verse, which is only a form of proceeding in the present discourse, and might be rendred, To this purpose you may observe, that which followes being an account of the lawfulnesse of working cures on the Sabbath day, and not the concluding this from the former, as [...] for this cause, or therefore, li­terally would import. But 'tis possible that [...], here might be the conluding of the former verse and the reading thus, [...], ye wonder, or are angry with me, for this; (so Theophylact reads it.) But this is a conjecture.

d Note: [...] V. 35. Dispersed among the Gentiles] The Jewes were dispersed before this time in severall places a­mong the Gentiles, some in Europe, others in Asia: those in Europe had their chief assembly at Alexan­dria, and there the Septuagints translation of the Bible into Greek was in use, and thence they are cal­led [...], the dispersion of the Hellenists. And of these there were many also in Jerusalem which used the Septuagints translation, being thus skilled in the Greek tongue, and these living not in Greece are yet called [...] Act. [...] 6. 1. Hellenists, because they used the Greek language, and the Septuagints transla­tion, [...] whereas others are called [...] Hebrews (see Note on Acts 6. a.) The Asian dispersion is mentioned 1 Pet. 1. 1. and had Babylon for their Metropolis, and used the Targum or Chaldee paraphrase of Onkelos in their Synagogues; Of these two dispersions see Rev. 12. 14.

e Note: [...] V. 37. The feast] This feast was the feast of Ta­bernacles, and that is sometimes by the Hebrews called, without any more. [...], the feast, as in Cod. Middoth c. 2. [...] they carry a vessell of water through them (that is, through the water gates [...]) to the Sacrifice of the feast, and Joma c. 2. §. 5. [...] at the feast there was in the hand of one a pot of water, (for so that Rabinicall [...] is the Greek word [...], which in Athenaeus l. 2. signifies a sort of pots, so called, saith he, from the name of a King Seleucus:) now it was the custome in that feast of Taber­nacles to offer up water unto God, to denote the blessing of rain, which they then prayed for, as of speciall use against the approaching seed time, as at the Passover they offered an Omer, to obtain from God his blessing on their harvest, and at Pentecost their first-fruits, to obtain from God his blessing on the fruits of the Trees; see Rab. Levi ben Gersom on 2 Sam. 23. 16. These waters which they thus offered, they drew out of Siloah, and brought them into the Temple with the sound of the Trumpet, and offered them with singing of voyces and instruments. And in relation to these cu­stomes of the Jewes at that feast Christ here is said to have cryed, [...] [...], with a loud voyce, supplying the sound of the Trumpet, a voice of proclaiming (as [...] and [...] are but severall variations of the He­brew [...]) saying, [...] If any man thirst, &c. taking occa­sion from their custome of drawing water out of Silo­ah to excite the people to fetch and draw from him, as from a true fountain, all the gifts of the Spirit, which may tend to the fitting them for a divine heavenly plantation.

f Note: [...] V. 38. Out of his belly] It was ordinary at fountains or springs of water to build receptacles, or vessels of stone, or wells, and in the midle thereof (that is, the [...] the belly here, and in the Hebrew [...] 1 King. 7. 20.) to have pipes or cisterns, Prov. 5. 15. through which the water passes, and comes out by Cockes, &c. And thus shall it be with every believer, he shall be so filled with the Spirit of God as a spring of water, that it shall, out of his heart ( [...] and [...] being all one Mat. 12. 40. and both answerable to the Hebrew [...]) break forth continually into his actions.

g Note: [...] V. 49. This people which knoweth not the law] Among the Jews there were 1. the Doctors of the Law, the wisemen, [...] Scribes, or [...], teachers of the law, ( [...] and [...], writings and law, being all one, both equally the rendring of the He­brew [...], which signifies the book of the Law (by which the Syriack render [...], writings v. 15. [...] the wholy writings 2 Tim. 3. 15.) the expoun­ders of the Scripture, and 2ly. studiosi legis, those that studied the law, disciples, or (as the Hebrews called them) [...] scholars of the wisemen, and such an one they style [...] a companion of wisemen, who is not yet a Rabbi or teacher, cannot be called Doctor noster excellens, our excellent Doctor, but the next degree to one, one of the sons of the Prophets, or as the Targum renders [...] companions, Ezech. 37. [...] their bre­thren, that is, such as are of the same society or frater­nity with the excellentissimus doctor noster: and 3ly. the people of the earth, the illiterate man, [...], one of the many, [...] and these are noted by [...], this rout, or multitude, [...], which knoweth not the law.

h Note: [...] V. 52. Out of Galilee ariseth no Prophet] That Ga­lilee was vnder a reproach among the Jews, appears c. 1. 46. And as there 'tis said, that no good could come out of Nazareth, so here that never any Prophet came out of Galilee. But upon search it seems to appeare, that the Pharisees here were too large in their observation of re­proach; for though it happened not often, yet of Jonah we find that he was of Gath Hepher, 2 King. 14. 25. that was a town of the Tribe of Zebulun, Josh. 19. 13. and consequently in Galilee, Isa. 9. 1. and this Jonah prophesyed in the time of Joash (when he was oppress'd by the Syrians) that by his son Jeroboam the kingdome should be delivered out of their hands, 2 King. 14. 25. 26. and was afterwards sent to Nineve, Jonah 1. 1.

V. 53. And every—] This verse and the eleven first verses of c. 8 the whole story of the woman taken in the act of adultery, are wholly omitted in many ancient co­pies. S. Chrysostome leaves it out, so doth Nonnus and Theophylact, and the Syriack interpreter, and Euthy­mius saith that none of the ancients have taken no­tice of it in their expositions of the Gospel. Maldonate, who strives for it, to make good the Trent Canon, doth yet confesse, that of all the Manuscript Greek copies none have it but only one with Leontius's Comment, and that in that also it isVeru [...] fixum. dash'd out with a pen, and omit­ted by the Commentator, that it is not in the most anci­ent copy of the Vaticane, that none of the 23 authors in the Catena mention it. And in the end of the third book of Eusebius Eccl. Hist. we have these words speaking of Papias [...], He hath related another sto­ry of a woman accused to Christ of many sins, which the Gospel according to the Hebrews contains, implying it not to be in any of the four Gospels; Other later Greek copies there are which have this story in this place, and so the Arabick, and most of the Latine, so the Author of the [...] attributed, but ('tis thought, not truly) to Athanasius. In this difficulty the resolution which is gi­ven by the learned H. Grotius seems to be most reason­able, that this part of story was by word of mouth de­livered by the Apostles to them that heard them, that Papias and others had it (as is testified by Euseb. l. 3. c. 39.) from the Scholars and hearers of S. John, that though others of Papias's pretended traditions were not, yet this was approved and received by the Church (as sufficiently testified to have come from the Apostles, and as S. Jerom. affirmes put in into that which was called the Gospel of the Nazarens) and so in later times after the Syriack, but before the Arabick and ancient Latine translations, put into this place of this Gospel, and accordingly read in the Church of God.

CHAP. VIII.

1. JEsus went unto the mount of Olives.

2. And early in the morning he came again into the Temple, and all the people came unto him, and he sate down and taught them.

3. And the Scribes, and Pharisees brought unto him a woman [taken in adul­tery: and when they had set her in the midst,]

Paraphrase 3. deprehended in the act of adultery, and brought her forth as to judgment. And

4. They say unto him, Master, this woman was taken in adultery in the very act.

5. Now Moses inour law, so many copies read [...] the law commanded that [ note a such should be stoned:] but what sayest thou?

Paraphrase 5. those that were thus ta­ken should be subject to any the severest punishment, such as stoning was.

6. This they said tempting him, that they might have to accuse him. [But Jesus stooped down, and with his finger wrote on the ground,As some copies read [...] making not shew, (as the word is used Lu. 24. 28.) viz. to hear or un­derstand him, so most copies now used have not this. as though he heard them not.]

Paraphrase 6. But Jesus gave them no answer, but as if he heeded not, or understood not their question, stooped downe, &c.

7. So when they continued asking, he lift up himself, and said unto them, He that is without sinne among you, let him [first cast a stone at her.]

Paraphrase 7. supply the place of the prosecutors, and be the first that casts stones at her, Deut 17. 7.

8. And again he stooped down, and wrote on the ground.

9. And they which heard it, [being convicted by their owne conscience, went out one by one, beginning at the eldest even unto the last: and Jesus was left alone, and the woman standing in the midst.]

Paraphrase 9. being every one of them convinced in conscience that he was guilty of some as great commission as this, went out one after another, none remaining but Jesus and the woman, she standing before him in the posture of an accused person before a Judge.

10. When Jesus had lift up himself, and saw none but the woman, he said un­to her, Where are those thine accusers? Hath no man [condemned thee?]

Paraphrase 10. adjudged thee worthy of death?

11. She said, No man, Lord. And Jesus said unto her, [Neither doe I condemn thee: goe, and sinne no more.]

Paraphrase 11. neither doe I adjudge thee to death, but rather call thee to repentance and reformation.

12. Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me, shall not walk in darknesse, but shall have the light of life.]

Paraphrase 12. Then Jesus soon after the delivering those words, c. 7. 38. and in pursuance of the same matter, said to them all publickly, I am come to enlighten the hearts of all men, he that will leave his former course, and follow me, I will give him that illumination which shall bring him to piety and blisse.

13. The Pharisees therefore said unto him, Thou bearest record of thy self, thy [record is not true.]

Paraphrase 13. testimony is not to be heeded or credited, is no valid testimony, or to be received by us.

14. Jesus answered and said unto them, Though I beare record of my self, yet my record is true: for I know whence I came, and whither I goe, but ye cannot tell whence I come, and whither I go.]

Paraphrase 14. Jesus answered, My testifying of my self doth not invalidate my testimony, my coming from heaven on an embassy to you, on anothers, not mine own errand, (and that testified by the Spirit to John Baptist, and by John Baptist to you, if yee would believe, but however to my self undoubtedly known) gives a validity to my te­stimony, and joynes God the Father himself in the testimony with me. And as the holy Ghost hath testified, that I am sent by God, so my ascension to heaven (which will sufficiently prove my mission) being known to me before hand, though not to you, and being discoverable by the event to you also, especially when so many eye-witnesses shall have testified it to you, it will follow that my testimony of my self, though a single one, will be authenticke and valid, though perhaps, as the one is not already, so the other also will not be heeded by you.

15. Ye judge after the flesh, I judge no man.]

Paraphrase 15. Yee that know not my divine originall, v. 14. judge of me only according to my humane extraction, and in proportion to that, passe sentence of me, I am unwilling to say or judge the worst of you, otherwise I could say worse of you.

16. And yet if I judge, my judgement is true: for I am not alone, but I and the Father that sent me.]

Paraphrase 16. And if I should do so, my judgement were valid ac­cording to law, because this is the judgement also and testimony of my father, who by his Spirit, and miracles, and the voyce from heaven, requiring all to believe on me, must needs judge them as pertinacious unbelievers, who stand out against all this.

17. It is also written in your law, that the testimony of two men is true.]

Paraphrase 17. And it is known in all laws, particularly in that of yours, Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever.

18. Iwitnesse of my self [...] am one that bear witnesse of my self, and the father that sent me bear­eth witnesse of me.]

Paraphrase 18. And I and my father are those two, for as I now witnesse of my selfe (which is not against law or reason for me to doe, for 'tis not mine own cause but concerns others, to whom I am sent, and not my selfe, but onely as a witnesse and declarer) so my father also by voyce from heaven, descent of his Spirit, miracles, prophecies, testifies my commission from him.

19. Then said they unto him, Where is thy father? Jesus answered, Ye nei­ther know me nor my father: if ye had known me, ye would have known my father also.]

Paraphrase 19. They say therefore unto him, Is not Joseph your father, have you any other? Jesus replyed, you will not receive any knowledge concerning me or my father. Your acknowledging of me is the only way to bring you to the knowledge of my father.

20. These words spake Jesus in the treasury, as he taught in the Temple: and no man laid hands on him,] for his houre was not yet come.

Paraphrase 20. These things Jesus said in that part of the Tem­ple, where the chest stood, into which the offerings were put, where he publickly taught the people, and that without any man offering to lay hands on him, God so disposing of it for a season.

21. Then said Jesus again unto them, [I goe my way, and ye shall seek me, and shall dye in your sinnes: whither I goe ye cannot come.]

Paraphrase 21. I shall depart from hence, and then you shall seek me unprofitably, and by contemning (or as it is interpreted v. 24. not believing) me now, bring judgements upon your selves, as they that take no warning by the preaching of the Prophet Ezech. 2. 9. And then 'twill be too late to wish for this time again, for I shall be gone farre out of reach of your coming to me.

[Page 294] 22. Then said the Jews, Will he kill himself, because he saith, whither I goe ye cannot come?]

Paraphrase 22. The Jews not under­standing to what his speech drove said one to another, what will he kill himself, &c.

23. And he said unto them, [Ye are from beneath, I am from above: ye are of this world, I am not of this world.

24. I said therefore unto you, that ye shall dye in your sins: for if ye believe not thatI am [...] I am he, ye shall dye in your sins.]

Paraphrase 23, 24. You and I are from very contrary distant o­riginals, your affections, like your selves, are of an earthly temper and original, and therefore can phansie such black interpretations of my speeches as if I would kill my self, when my meaning is that I shall ascend to heaven, whence I came, and if ye believe not that I am the Messias, ye shall lose the benefit that I came to bring you, and dye without any remedy in your sins.

25. Then said they unto him, Who art thou? And Jesus saith unto them, [Eventhe very same which I tell you. the same that I said unto you note b from the beginning.]

Paraphrase 25. I have told you all this while, He that is sent from the Father, the Messias, and if you ask me never so often, I can tell you no otherwise.

26. I have many things to say and to judge of you: but he that sent me is true, and I speak to the world those things that I have heard of him.]

Paraphrase 26. I could by many evi­dences charge and aggravate your infidelity, but I will use no other but the testimony of my father, which is alone sufficient to convince you, and having my commission from him, I speak nothing but what that commission extends to.

27. They understood not that he spake to them of the Father.]

Paraphrase 27. This speech of his they understood not, not yet conceiving that by him that sent him, he meant the Father.

28. Then said Jesus unto them, [Whenye shall have lift up [...] ye have lift up the son of man, shall ye know that Iam, and [...] am he, and that I doe nothing of my selfe: but as my father hath taught me I speak these things.]

Paraphrase 28. After the Romans cru­cifying of me, which I now foretell you, and that by your instance and urging them to it, there will be those evidences yielded you of my being truely, what now you will not believe me to be, (viz. my resurrection, ascension &c.) that you shall have no excuse to deny it, then shall ye be convinced (either to the working your repentance or your destruction) that I am the Messias, and came from God, and doe nothing but according to my Commission from him.

29. And he that sent me is with me, the Father hath not left me alone: for I doe always those thingswhich he hath ap­pointed that note c please him.]

Paraphrase 29. And as I had at my coming commission from him, so is he perpetually present with me in all I doe, to advance and promote all the designes of my coming, that is, to pros­per all I set about, for I doe nothing but by his appointment and commission.

30. As he spake these words many believed on him.

31. Then said Jesus to those Jews which believed on him, If ye [continue in my word, then are ye my disciples indeed.]

Paraphrase 31. constantly practise my commands, you are truly and really my followers and disciples.

32. And ye shall know the truth, and the truth shall make you free.]

Paraphrase 32. And those truths which I shall reveal to you, shall bestow upon you a most valuable freedome.

33. They answered him. We be Abrahams seed, and were never in bondage to any man, how sayest thou, Ye shall be made free?]

Paraphrase 33. Then the other Jews there present (not the believ­ers v. 31. but those that were more bloudily disposed v. 37.) replyed saying, We are heires to the promises made to Abraham, and never yet subdued to be slaves to any, and besides we are exercised in the study of the law, and of all such we have a proverb, that such a man is a servant to no man, what can the meaning of those words be, that the truth shall make us free.

34. Jesus answered them, Verily, verily, I say unto you, whosever committeth sin, is the servant of sin.]

Paraphrase 34. Jesus answered them, I assure you you are mistaken in that opinion of your selves, in thinking your selves to be freemen, your being born of Abrahams seed will not prove it, for li­ving and going on in grosse courses of sin, ye are to know, that there are no such slaves as they that live indulgent in sin.

35. And the servant abideth not in the house forever: but the son abideth forever.

36. If the son therefore shall make you free, ye shall be free indeed.]

Paraphrase 35, 36. And being such, you are far from having any right to be continued in Gods family, which belongs only to sons. In the common account of the world, a servant is so far from being a son, and so from having any right to the inheritance of the family, that he is at the mercy of the son when he comes to the fathers estate, to cast him quite out of the family, and unlesse the son make him free, he cannot be free (nor consequently be so much as capable of being adopted) and this is the case of all such as you, of every indulgent sinner, Christ must lofe him from his spirituall bondage, that of his sin, or else he is not capable of any benefit of son-ship, so much as by adoption.

37. I know that ye are Abrahams seed, but ye seek to kill me, because my word hath no place in you.]

Paraphrase 37. And as long as you are ingaged in any such sinfull course (as by your defigning my death it seems you are) 'tis not your being Abrahams children that will make you, or demon­strate you freemen.

38. I speak that which I have seen with my father: andye there­fore, or, ac­cordingly [...] ye doe that which ye have seen with your father.]

Paraphrase 38. I doe after the example of my father, and you of yours in proportion.

39. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abrahams children, ye would [doe the works of Abraham.]

Paraphrase 39. in his obedience and vertues be like him, as children resemble their naturall parents in their nature and feature.

40. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.]

Paraphrase 40. But you are most con­trary to that, Abraham was an hospitable person, and obeyed God in all his commands, would have been very far from designing the death of any the meanest Prophet, for no other crime, but that of bringing Gods truth unto him, And yet this doe ye.

41. Ye doe the deeds of your father. Then said they unto him, We be not born of fornication, we have one father, even God.]

Paraphrase 41. Ye have another father not willingly owned by you, and him you are like in your actions, Hereupon they reply, none have dubious parents, but they that are unlawfully begotten, we are not such, we are none of those to whom the style of children of whoredomes is given, Hos. 2. 4. but owned and acknowledg­ed by God as his only children.

42. Jesus said unto them. If God were your father, ye would love me: for I pro­ceeded forth, and came from God, neither came I of my self, but he sent me.]

Paraphrase 42. Jesus answers, your ha­ting of me is a certain argu­ment that God is not your father, for I am sent immediately from him, I came from heaven, and what I doe is by commissi­on from God, not on mine own motion, or any businesse or errand of mine, or as false Prophets without mission.

43. Why doe ye not understand my speech? even because ye cannot hear my word.]

Paraphrase 43. If God were your father, whose commands you received and obeyed as children, you would know my language, being indeed the very language of that father. But the reason is clear, The thing that makes you not believe in me, is not want of means of conviction, that my doctrine comes from God, but because my doctrine is not agreeable to your humour: You cannot abide to hear it, you have not affections capa­ble of it.

[Page 295] 44. Ye are of your father the devill, and the lusts of your fatherye delight to do, [...] ye will do: he was a murtherer from the beginning, andstood [...] abode not in the truth, because there is no truth in him When he speaketh a lye, he speaketh of his own: for he is a lyer, and the father of it.]

Paraphrase 44. The pra [...]ises which the devill offers to you, or hath practised before you, you like much better, then those which I commend to you, He was from the first that we hear of him, malicious, and proud, and bloudy, and soon apostatized from God and the right way, for he is an enemy of truth and goodnesse, and therefore for him to lie, and confirme you in infidelity, is naturall, and proper to him.

45. But I be­cause [...] And because I tell you the truth, ye believe me not.]

Paraphrase 45. 'Tis neither the inevi­dence of my doctrine, nor the weaknesse of your understandings that keeps you from believing me, and embracing my doctrine, the only thing that makes you reject me is my speaking the truth, that heavenly pure perfect rule of practise, which, it seems, is not for your turne, is vehemently resisted by your passions and prejudices.

46. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?]

Paraphrase 46. I am sure you have no fault or imposture to lay to my charge, nothing to produce or prove against me, And the tree will be known by the fruits, and yet you will not believe truth, when I speak it.

47. He that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God.]

Paraphrase 47. If you had true piety in you, then certainly my do­ctrine, being from God, would be acceptable to you, and you would embrace it.

48. Then answered the Jewes and said unto him, Say we not well that thou art a note d Samaritane, and hast a devill?]

Paraphrase 48. To this the Jewes had no other reply, but to fall into reproachfull language against him, calling him Samaritan (a word of reproach) and madman. See c. 7. 20. b.

49. Jesus answered, I have not a devill, but I honour my father, and ye doe dishonour me.]

Paraphrase 49. That I doe no vicious extravagant thing, appears by my seeking no honour to my self, not coming in my own name, but referring all my embassie to the honour of God, and you doe all that your malice can invent to defame me.

50. And I seek not mine own glory: there is one thatseeketh it, [...] seeketh, and judg­eth.]

Paraphrase 50. And this let me tell you, although I doe not seek after my own glory, yet my father doth tenderly observe, whether I am honoured or dishonoured, and passes sentence on men severely for it; see Deut. 18. 19. otherwise, as 'tis no glory of mine I look after, so your reproaches would not touch me.

51. Verily, verily, I say unto you, Ifany one shal observe my word, he shall not see death for­ever [...] a man keep my saying, he shall never see death.]

Paraphrase 51. As it is, I cannot be so unkind to you as thus to leave you in this contempt, so dangerous to you, whereas on the other side, your receiving of the message, which I bring you, were the way to bring you to eternall life, and rescue you from eternall torments.

52. Then said the Jews unto him, Now we know that thou [hast a devil.] Abraham is dead, and the Prophets, and thou sayest, If a man keep my saying he shall never taste of death.

Paraphrase 52. art mad, see c. 7. 20. b.

53. Art thou greater then our father Abraham, which is dead? and the Pro­phets are dead: whom makest thou thy self?]

Paraphrase 53. Abraham and the Pro­phets were not freed from dying, and what manner of power dost thou assume to thy self, to bestow priviledges, which God never gave to them whom he so much favoured?

54. Jesus answered, If Iglorifie [...] honour my self, my honour is nothing: It is my father that honoureth me, of whom ye say, that he is your God.]

Paraphrase 54. Jesus replyed, I shall say nothing of my self, The power which I have, I have from him whom certainly you acknowledge to be greater then Abraham, own him as your God, he hath testified sufficiently of me, by voice from heaven, &c.

55. Yet ye have not known him, but I know him: and if I should say, I know him not, I shall be a lyer, like unto you: but I know him, andobserve her word [...] keep his saying.]

Paraphrase 55. This father of mine whom you call your God, you know very imperfectly, you know not what kind of worship and obedience it is that he requires, but place it in external legal performances, I come to tell you his will more perfectly, And to this end have my message from him, and so cannot but know it distinctly, and if in compliance with you, or to avoid your reproaches I should say otherwise, then what I have hitherto said, or confesse that I came not from him, or knew him not, I should be like you, a down right lyer, This I will not be guilty of, but do again professe, that I am sent with perfect knowledge of his will, and doe exactly observe it.

56. Your father Abrahamwas excee­ding glad that he might see my day, and he saw and rejoyced, [...] rejoyced to see my day▪ and he saw it, and was glad.]

Paraphrase 56. And because you talke so much of Abraham, I shall now say of him, that he having received the promise of the Messias, Gen. 11. 35. did thereupon vehemently and with great plea­sure and exiliency of mind desire to look nearer into it, to see my coming into the world, and a revelation of it was made unto him, and in it of the state of the Gospel, and he was heartily joyed at it.

57. Then said the Jewes unto him, Thou art not yet fifty years old, and hast thou seen Abraham?]

Paraphrase 57. To this the Jewes objected that he was not fifty years old, and therefore how could he say that Abraham lived since his birth, that Christ could see Abraham, or be seen by him?

58. Jesus said unto them, Verily, verily, I say unto you, before Abrahamwas born, [...] was, I am.]

Paraphrase 58. Jesus answer'd that objection of theirs, You are much mistaken in reckoning my age, For 1. I have a being from all eternity, and so before Abraham was born, and therefore as young as you take me to be in respect of my age here, I may well have seen and known Abraham. But then 2. in respect of my present appearance here on earth, though that be but a little above thirty years duration, yet long before Abrahams time, it was decreed by my Father, and in kindnesse to Abraham revealed to him, while he lived, in which respect 'tis true, that he knew me also.

59. Then took they up stones to cast at him:] but Jesus hid himself, and went out of the Temple, going through the midst of them, and so passed by.

Paraphrase 59. They therefore con­ceiving this speech of his to be blasphemous, after the manner of Zelots, were ready to stone him presently.

Annotations on Chap. VIII.

a Note: [...] V. 5. Such should be stoned] That all that are guil­ty of adultery should be stoned we find not in the Law of Moses, but that they should die the death, which phrase, say the Talmudists, generally signifies Strang­ling. This punishment of stoning belongs particularly to those that are taken in the fact, as here the woman was, v. 4. So saithl de Joseph. Philo of such, [...], All men have counted them worthy of many deaths, and so of stoning, which was a high degree of severity; and so Solon in one of his laws, [...], If any man take an adulterer in the fact, he may use him how he please; and in the Twelve Tables, Moechum in adulterio deprehensum impunè necato, he that takes him, may kill him law­fully and securely.

b Note: [...] V. 25. From the beginning] The phrase [...] may here bee Adverbially taken; so it is often in other authors: Hippocrates in the beginning of his book and so [...] in Herodotus in Thalia, cited by Budaeus. But for the sense or notation of the phrase here, Melancthon Ep. p. 511. seems to have made a good conjecture, that it signifies prorsus, a note of Affirmation, Even so, or altogether, absolutely. For so the Chaldee, when they would expresse any thing to be simply lawfull or unlawfull, they use the word [...] that is, [...] literally, from [...] in­cepit, and so it will signifie no more then [...] omnino, &c. So in Alexander Aphrodisaeus [...]. speaking of that honour, and piety, which is the end of making the statue or image of any, [...], saith he, [...], A statue had not at all been made without that cause. And after speaking of chance, [...], but somewhat that was uterly unexpected And again speaking of the duties of man, Without them, saith he, the life of man is nor a life, [...], nor indeed at all the [...] men any longer; and many the like in that one [...] But the other interpretation also, [...] at the first, may well enough be born, and hath the example of the Septuagint, Gen. 13. 4. and 43.c. 30. 18, and 20. and of * Nemesius [...], having held out at the first, they yeelded at the end. See Jo. Coch. in Excerpta Gemarae in Sanhedr. p. 280. And so the summe of Christs speech is, that though they made doubts and disputes about him, what he was, yet he still made no scruple to stand to his affirmations of himself, he still affirms, that 'tis even as he tells them all this while, absolutely so, and no otherwise, he hath not spoken any thing too high of himself.

c Note: [...] V. 29. Please him] The word [...] signifies in common use the decree or appointment of any court, or judge, or Prince (coming from [...], just as [...] the ordinary word for an ordinance, doth from [...], agreeable to the form of [...], Act. 15. 25.) so the Principum placita among the Romans, the Ar­rests of the Parliament of Paris, &c. among the French, and the Common pleas in England (that is, communia placita or [...]) a phrase to expresse a court of judi­cature among us, the word pleas denoting Judgments in one court, as the Kings bench a tribunall in another. So here [...] may possibly be Gods lawes, de­crees, determinations, which he as the Judge or Prince of all, of his good pleasure, determines to be done, and because Commissions are issued out of courts, and are a kind of decree of those courts, that such a man should have such a power, therefore [...] may be extended to those. So Act. 6. 2. [...] 'tis not thought fit, or appointed, [...] or determined, &c. and [...], v. 5. the thing was resolved on, and agreed on by all, The multitude there having to doe in the choice of the men, as followes, and the Apostles consecrating and imposing hands on them, v. 6. So Act. 12. 3. when He­rod saw [...], I suppose the mean­ing is, that the Jewes had express'd their judgment, past their votes in it, that is, either the Sanhedrim of the Jewes, or possibly the people of the Jewes, for so since the power of capital punishments was taken from the Jewes, and was now in the Romans hands, the procee­ding was after the Roman fashion, which was, ut in­jussu populi nihil fiat, that nothing should be done with­out the command of the people. Thus 'twas before in the case of Christ, Mat. 27. 22. where Pilate asks the multitude. What shall we doe with Jesus? and they all said, Let him be crucified, this was their [...] there, and v. 24. it seems the Judge could not resist this vote of theirs, and the whole matter is laid on this sentence of theirs, Pilate disclaiming, and washing his hands from having any thing to doe in it; and so in that of James, the Jewes, it seems, had given their votes ( [...]) and Herod seeing how forward they were in it, (for so Eusebius expresses it, [...], they not only consented, but joyed in it) to gratifie them farther, he proceeded to apprehend Peter also, and of him 'tis added (agreeably to what hath been now said) that Herod meant after the Passover to bring him forth to the people, that is, to ask their sen­tence, or [...], or pleasure, concerning him, and ac­cordingly, if they so voted, to put him to death; and therefore v. 11. when he recounteth his deliverance, he calls it not only a rescue from the hand of Herod, but from the people of the Jewes, and their expectation.

d Note: [...] V. 48. Samaritan] This title of Samaritan here, is by way of reproach affix'd on Christ, not that they thought him so, but because this was an odious name among the Jewes; So as Idolaters, Lev. 25. 47. are called Aramaei, or Syrians, because the Syrians were antiently such, and thus all cruel men we call, Turks, and covetous, Jewes, not that we think they are such naturally, but that they are like unto them. Or else, because Christ had conversed with the Samaritane wo­wan▪ which was against the Jewish rule, Joh. 4. 9. he is thought a desertor of the Jewish law, and so to be one of them.

CHAP. IX.

1. AND as Jesus passed by, he saw a man which was blind from his birth.

2. And his disciples asked him saying, Master, who did sin, note a this man, or his parents, that he was born blind?]

Paraphrase 2. And some of his follow­ers asked him, saying, Sir, was it any sin of his own, when his soul was in another body, or was it some sin of his parents at the time of his conception, which caused this blindnesse in him?

3. Jesus answered, [Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.]

Paraphrase 3. Neither his own nor his parents sins were the cause of this blindnesse of his, but Gods secret wisdome, who meant by this means to shew forth in me his miraculous power among you.

4. I must work the works of him that sent me, while it is day: the night com­eth, when no man can work.

5. As long as I am in the world, I am the light of the world.]

Paraphrase 4, 5. And having received such power from him, I ought, while I am here, to exercise it, and shew the world that I am sent to enlighten it, by this embleme of curing him that is born blind.

[Page 297] 6. When he had thus spoken, he spat on the ground, and madedirt with the spittle, and spread the dirt up­on the eyes of the blind, [...] clay with the spittle, and anointed the eyes of the blind man with the clay.

7. And said unto him, Goe wash in the poole [of Siloam (which is by inter­pretation, sent.)] He went his way therefore and washed and came seeing.

Paraphrase 7. which by the name of it, may put you in mind of the Messias (who is styled, The sent) by whom the cure is wrought.

8. The neighbours therefore, and they that [before had seen him, that he was blind, said, Is not this he that sate and begged?]

Paraphrase 8. had oft seen him before, and so knew that he had been blind, now seeing this cure wrought, some of them asked if this were not that blind man which was wont to sit and beg at such a place?

9. Some said, This is he: others said, He is like him: but he said, I am he.

10. Therefore said they unto him, How were thine eyes opened?

11. He answered and said, A man that is called Jesus, made clay and [anointed] my eyes, and said unto me, Goe to the poole of Siloam, and wash: and I went and washed, and I received sight.

Paraphrase 11. besmeared

12. Then said they unto him, Where is he? He said, I know not.

13. They brought to the Pharisees him that aforetime was blind.

14. And it was the sabbath day when Jesus had made [the clay,] and opened his eyes.

Paraphrase 14. that mixture of earth and spittle,

15. Then again the Pharisees also asked him how he had received his sight: He said unto them, He put clay upon mine eyes, and I washed, and doe see.

16. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day: Others said, [How can a man that is a sinner doe such miracles?] and there was a division among them.

Paraphrase 16. Certainly such mira­cles cannot be wrought but by the finger of God, and so can­not be the work of an impostor, a man of sinne, a great sinner.

17. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?] He said, He is a prophet.

Paraphrase 17. What opinion of him hath this work of power and mercy to thee wrought in thee?

18. But the Jewes did not believe concerning him, that he had been blind, and received his sight, untill they called the parents of him that had received his sight.

Paraphrase 18. The consequent of this dispute was, that the Jewes at length would not believe the plain matter of fact, that the man that now saw had ever been blind, till the testimony of the parents made that clear.

19. And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?]

Paraphrase 19. And asked them these three questions, 1. whether this were their son? 2. whether they will affirm upon their knowledge that he was born blind? 3. whether they know how this cure was wrought, or by whom?

20. His parents answered and said, [We know that this is our son, and that he was born blind:]

Paraphrase 20. For two of the questi­ons we answer distinctly, We know, &c.

21. But by what means he now seeth we know not, or who hath opened his eyes we know not; He is of age, aske him, bewill tell you concer­ning him­self, [...] shall speak for himself.]

Paraphrase 21. He is of age and un­derstanding to answer that third question, and certainly is the fittest to give you an account for that master which himself is so neerly concerned in.

22. There words spake his parents because they seared the Jewes: for the Jewes had agreed already, that if any man did confesse that he was Christ [he should be note b put out of the synagogue.]

Paraphrase 22. he should be ignomi­niously used, and put out of the court.

23. Therefore said his parents, He is of age, aske him.]

Paraphrase 23. To avoid which dan­ger it was that his parents waved the answering of this question, and put it off to their son, For this was a thing of such a nature, that the affirming Jesus to have done it, was in effect the affirming him to be the Messias.

24. Then again called they the man thathad been blind, [...] was blind, and said unto him, Give God the praise, we know that this man is a sinner.]

Paraphrase 24. Then a second time they sent for, and examined the man that had this miraculous cure wrought on him, attempting to draw him from that opinion of Christ which he seemed to have, by bidding him ascribe the praise of his cure wholly to God, and not to look on Christ with any veneration, telling him that if he did it on the day, and in the manner foremention'd, it was thereby evident, that he was one that broke the sabbath, and so not from God, but an impostor, (see v. 16. and 2 Thess. 2. 3.) who consequently had no such virtue, or piety, as could contribute anything to this matter.

25. He answered and said. Whether he be [a sinner] or no, I know not: one thing I know, that whereas I was blind, now I see.

Paraphrase 25. an impostor.

26. Then said they to him again, What did he to thee? how opened he thine eyes?

27. He answered them, [I have told you already, and yesome co­pies omit [...] not, saith Rob. Stepha­ [...], did not heare:] wherefore would you heare it again? will ye also be his disciples?

Paraphrase 27. I have told you, and you did not heed it; or else, I have told you plainly and distinctly enough already,

28. Then reviled they him, saying, Thou art his disciple, but we are Moses disciples.

29. We know that God spake unto Moses: as for this fellow, we know not [from whence he is.]

Paraphrase 29. of any commission from God which he hath, nor can give any account of him.

30. The man answered and said unto them, [Why herein is a marveilous thing, that ye know not from whence he is, and yet he hath opened mine eyes.]

Paraphrase 30. Tis strange that one should doe such miracles as these, and you learned men not know whether he be sent from God or no.

31. Now we know that God heareth not sinners, but if any man be a worship­per of God, and doeth his will, him he heareth.]

Paraphrase 31. It being resolved on among all men, that an im­postor or false teacher is not enabled by God to work such miracles as these (or if he were, God must be thought to assist him in his impostures) but only pious and faithfull servants of God, that came to doe his will, not their own.

32. Since the world began was it not heard that any man opened] the eyes of one that was born blind.

Paraphrase 32. Tis above all humane power to open

[Page 298] 33. If this man were not of God, he could doe nothing.]

Paraphrase 33. If he were not sent and impowered by God, he could never doe such things as these.

34. They answered and said unto him, [Thou wast altogether born in sinnes, and dost thou teach us? And they cast him out.]

Paraphrase 34. Thy being born blind is a mark & character of some extraordinary ill in thee, which makes thee very unfit to teach Doctors and Rabbi's, in matters of this moment. And they cast him out of the court (see note b.) with disgrace.

35. Jesus heard that they had cast him out, and when he had found him, he said unto him, Dost thou believe on the son of God?

36. He answered and said, Who is he, Lord, that I might believe on him?

37. And Jesus said unto him, Thou hast seen him, and it is he that talketh with thee.

38. And he said, Lord, I believe. And he [worshipped him.]

Paraphrase 38. bowed down, and made a most lowly obeysance to him as to the Messias.

39. And Jesus said, [For judgment I am come into this world; that they which see not, might see; and that they which see, might be made blind.]

Paraphrase 39. This will be the effect of my coming into the world, not only that those that are blind shall receive sight, but also that the most seeing learned men, Pharisees, &c. will not see the things before their eyes.

40. And some of the Pharisees which were with him heard these words, and said unto him, [Are we blind also?]

Paraphrase 40. Are we the men that he means by the latter part of his speech? Are we then become blind in his opinion?

41. Jesus said unto them, If ye were blind, ye should have no sinne; but now ye say, We see; therefore your sinne remaineth.]

Paraphrase 41. Jesus said unto them, It were well for you, if it could be truly pronounced of you, that you are blind, If your sinne were of impotence or unability to see, it would be more parde­nable, but now by your acknowledging your selves not to be blind, and so that all that you doe you doe knowingly and delibe­rately, your sinnes receive a very great aggravation.

Annotations on Chap. IX.

a Note: [...] V. 2. This man or his parents] The Jew that asked this question, seems to have been of the Pythagoreans opinion (or, as they call it, de Sapientibus Mechar) who believed the transmigration of souls from body to body, called [...], the removall from vessel to vessel, and so supposes by his question that the soule of this man, having formerly offended, is now thus pu­nished by being put into a blind body. That this was the conceit of those ancient Philosophers, that accor­ding to the degrees of proficiency either in virtue or sinne, souls were put into more honourable or lesse ho­nourable bodies; upon demerit removed from the body of a male to a female, then from a perfect to an imper­fect man, and after upon demerit again into a beast, may be seen in Alcinous, [...]. and the rest of the Pythagorean writers, which with other the like opinions certainly enough were infused before this time into some of the Jewes, and so these disciples here might have imbibed this, and not so early or speedily have laid it aside, but might think it possible, and so ask a question about it. The other part of the question con­cerning the parents sin, seems to referre to some parti­cular sinne in the act of generation, which might have some influence on the child begotten, and make it im­perfect in this or some other kind. This is by learned Jewes affirmed of that conjugall sinne, which is for­bidden by the Law, Lev. 20. 18. and Ezech. 18. 6. which, they say, may reasonably hinder, on the womans part, a just or complete conception. Of Christs answer to this question, which followeth, see Masius on Jos. 1. 6. p. 115.

b Note: [...] V. 22. Put out of the synagogue] That [...] the Synagogues of the Jewes signifie all manner of as­semblies hath been said, Mat. 6. d. Agreeably the [...] removing or turning out of the Synago­gues, is the separating any offender from such assem­blies, setting a mark of reproach upon him, that he might not be familiarly convers'd with by any, which is [...] Lu. [...] 6. 22. the Nidui so known among the Jewes. This was alwaies done with circumstances of contumely, [...] and so hath [...] added to it, contume­lious usage, Lu. 6. 22. And so v. 35. of this chapter their casting the man out of the synagogue, signifies that ceremony of reproach, the officers of the court taking him that was condemned and thrusting him out of the assembly. What thus belonged to excluding him out of the assembly, though it belonged to civil commerce, yet certainly excluded him out of the sacred assembly also, For the lowest degree of Excom­munication among the Jewes, being to the separating for the space of foure paces, this must needs belong to all kind of assemblies sacred as well as civil. And there­fore S. Chrysostome here affirmes [...], they cast him out of the Temple, Hom. 59. and Nonnus, ‘— [...],’ and of the disciples in Christs name, [...],’ they shall drive you out of Gods house. Where only it must be observed, that this separation being only for foure paces, that is, from familiar commerce, or cum discrimine, to set a mark upon them, the Excommuni­cation did not alwaies reach to totall exclusion out of the Temple, but confined them to a particular part and entrance into the Temple, called the gate of mourners, and excommunicate persons, as others were admitted to that of bridegrooms, as 'twas called. This word is, beside this place, used twice more in this Gospel: c. 16. 2. it clearly signifies what here it doth, excluding them from familiar conversation of men, and those liberties which all others enjoyed, But in the third place, c. 12. 42. it doth by accident come to signifie somewhat more, loosing the dignity of being one of the Sanhedrim; for being there spoken of the rulers or members of the Sanhedrim, the interdicting them the assemblies, casting them out, must by consequence deprive them of that dignity or office, as in the Christian Church the excom­municating of a Priest must necessarily be the degrading or suspending him from his priesthood. This punish­ment among the Jewes (referred to Revel. 22. 15.) be­ing the making of any man infamous (shaming, in order to reforming him) is by Christ accommodated to Christian, Ecclesiasticall uses, by removing men from the Sacrament and prayers of the Church, to work the like reformation on them, when admonitions will nor work upon them.

CHAP. X.

1. VErily, verily, I say unto you, [He that entreth not by the dore into the sheepfold, but climbeth up some other way, the same is a thief, and a robber.]

Paraphrase 1. He that comes and pre­tends to be the Messias and comes not as he ought to doe, with miracles and doctrine, such as may testifie him to be sent by God, he is to be lookt on as an impostor, that means to seduce and ruine those that follow him.

2. But he that entreth in by the dore, is the shepheard of the sheep.]

Paraphrase 2. But he that thus ap­proves himself to be imploy'd and sent by the owner, or Master of the sheep, he comes on purpose to feed and preserve his sheep a and is to have power over them.

3. To him the Porter openeth, and the sheep heare his voyce, and he calleth note a his own sheep by name, and leadeth them out.]

Paraphrase 3. To him all they who are to guard the dore, and keep out theeves, are by the Master of the sheep commanded to give admission, and to that purpose have a token to discern him by, The Messias is so described in the prophets, and the doctrine truly divine so far revealed there, that by accordance with that all the true watchmen of the Church acknowledge him, and all truly pious men obey and follow him, and he on the other side looks on these as the peculiar flock that he is to take charge of, and hath a particular care of every such pious man, and as the shepheard careth for his sheep, makes all necessary provision for them.

4. And when hebrings out putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voyce.]

Paraphrase 4. And when he thus brings forth his sheep (see note on Mat. 9. i.) to the water or pasture, it is not his manner to drive, but only goe before: and call or lead them▪ tell them what they are to doe, and shew them the way by his example, and all truly pious men qualified to be disciples of his (see note on ch. 6. d.) they will certainly follow him, distinguishing his voyce, his doctrine from all others, from all impostors.

5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.]

Paraphrase 5. An impostor or false Christ that reacheth doctrines contrary to piety, they will not follow, but flie from him as from a wolf, having such certain tokens, by which to know the true doctrine of God, the true shepheards voice, that they can tell how to avoid all others that come to seduce them, by this very mark, because 'tis a strange voice, quite contrary to that piety and probity which they have been taught by God.

6. This parable spake Jesus unto them, but they understood not what things they were, which he spake unto them.

7. Then said Jesus unto them again, Verily, verily, I say unto you, I am the dore of the sheep.]

Paraphrase 6, 7. Thus much Christ spake thus parabolically and obscurely to them, And because they understood not his meaning in it, he added farther, As the Fathers mission and commission v. 1. is the dore by which the shepheard himself is to enter, (and whosoever doth not so, being not sent by God, betraies himself to be an impostor) and as his making known the will of God, not preaching any doctrine contrary to piety, but all to the advancing of it, is a certain evidence of his being sent by God, so in another respect, I am the dore, that is, the only way for the sheep, the true servants of God, to enter by, into that fold, the Church, where all are to live regularly, and not to goe out, or depart from him.

8. All as ma­ny as have come, for many co­pies leave out [...], before me. All that ever came before me are theeves and robbers: but the sheep did not heare them.]

Paraphrase 8. All others that have come of late pretending to be vindicators of the Jews from the Roman yoke, (such as Theudas, Judas Gaulonites &c.) have been impostors, which no pious person would heed, as neither coming with commission from God, nor bringing Divine doctrine with them, but doctrines of rebellion and bloodinesse, and the like.

9. I am the dore: by me if any man enter in, he shall bemade safe [...] saved, and shall goe in and out and find pasture.]

Paraphrase 9. I am the dore, that all pious men must passe thorow, and whosoever doth so, he shall be (as in a fenced inclosure) in a safe, a rich, a plentifull condition, and wheresoever he turns, shall find pasture.

10. The theif cometh not, but for to steale, and to kill, and to destory, I am come that they might have life,and have abundance, [...] and that they might have it more abundantly.]

Paraphrase 10. Thus contrary am I to those that come without commission, ver. 1. All those impostors come to get advantage to themselves, to deceive and ruine you. But my only end of coming is to help my sheep to life in stead of butchering them, to help them to plenty, to provide abundantly for them, not to gain any thing to my self.

11. I am the good shepheard: the good shepheardlaies down his own life, [...] giveth his life for the sheep.]

Paraphrase 11. Nay so far am I from the thief that comes to kill the flock, that like the good shepheard (which keeps his own sheep, is not hired to keep anothers, see note a.) who ventures when there is occasion (pawns, engages) his life for his sheep, rather then they shall come to hurt, grapples with wild beasts that come to destroy his flock, so doe I.

12. But he that is an hireling, and not the shepheard, whose owne the sheep are not, seeth the wolf coming, and leaveth the sheep and flyeth: and the wolf catcheth them, and scattereth the sheep.

13. The hireling flyeth, because he is an hireling, and careth not for the sheep.]

Paraphrase 12, 13. This is farre from the manner of impostors, nay it is peculiar to the good shep­heard, whose flock is (not en­trusted by another to his keep­ing, and he paid for that service, but) his own goods, and himself makes it his calling to looke to them. He that keeps ano­ther mans sheep and is paid for his labour, will never venture his life to preserve them, preferres his life before the advantage of his service, and thereupon when ever a wolfe comes, that will endanger his life if he defends his sheep, he runs away, and to save his life destitutes them, and this upon this very score, because he is not the owner, but only a servant hired to keep the fold. Whereas he whose own they are, will hazard his life, rather then leave his flock (his whole estate, as 'twas oft among the Jewes) to be torn, and worried by the devourer.

14. I am the good shepheard, andI know mine own, and [...] know my sheep, and am known of mine.

15. As the Father knoweth me,and I know the father, [...] even so know I the Father: and I lay down my life for the sheep.]

Paraphrase 14, 15. Just such a shep­heard am I, who, as I resem­ble the shepheard in other things, knowing my sheep particularly, and being known by them (see v. 3.) (in the same manner, as my Father knoweth me, and I him, my Father owning, and giving me perfect knowledge of his will, and I obeying and following my Father in all things,) So also I venture my life for my sheep, and will most willingly suffer death, in regard to the benefits that will come to my sheep, my disciples (all that receive and obey my voyce) by that means.

16. And other sheep I have, which are not of this fold, them also I mustlead [...] bring, and they shall heare my voice, and there shall be one fold, and one shepheard.]

Paraphrase 16. But for you Jewes, let me tell you, my flock is not all within this pale of Judea, I have others that will believe and obey me, receive the faith, beside and beyond the Jewish nation, and the care and rule of those I must undertake, and they will follow my call more obediently then the Jews, own and obey me, and all believers both of Jews and Gentiles shall unite very sociably together, and become one fold, under me the one shepheard of them all, who lay down my life for them also, as well as for the Jews.

[Page 300] 17. Therefore doth my Father love me, because I lay down my life, that I might take it again.]

Paraphrase 17. This carefull discharge of the office entrusted and committed to me by my Father, is that to which it is but proportionable, that my Father should love and value, and reward me, And therefore it is that as I venture my life for my flock, so when I shall have lost my life, by the care and power of my Father, I shall be able to rise again, and the lower I suffer here, the higher shall I be exalted, Phil. 2. 9.

18. No man taketh it away from me, but I lay it down of my self; I have pow­er to lay it down, and I have power to take it again, This commandement have I received of my Father.]

Paraphrase 18. 'Tis not in the power of man to take my life away from me, if I did not thus vo­luntarily of my own accord lay it down; I can give my self up to be crucified, and then can rise to life again. And thus to doe my Father hath appointed me, This is a prime part of my commission.

19. There was a division therefore again among the Jewes, because of these sayings.

20. And many of them said, [He hath a devil and is mad, why hear ye him?]

Paraphrase 20. He is mad (see note on ch. 7. b.) why doe you give any heed to what he saith?

21. Others said, [These are not the words of him that hath a devil. Can a devil open the eyes of the blind?]

Paraphrase 21. These are neither the words nor actions of a mad man. Can the devil himself, or consequently his being mad, or possess'd with the devil, help him to doe the things that he doth? to cure one that was born blind?

22. And it was at Jerusalem the feast of Dedication, and it was winter.]

Paraphrase 22. And it was the time of the feast of Dedication, a feast ordained by the Jewes 1 Mac. 4. 59. & 2 Mac. 10. 8. in commemoration of the new conse­crating of the Altar, after it was profaned by Antiochus, which upon that institution was observed by them at this time, on November 14. and approved here by the presence of Christ, though it were not prescribed by God in the Law.

23. And Jesus walked in the Temple in Solomons porch.]

Paraphrase 23. And according to the custome of that season he walked now in Solomons porch under covert, as in the summer they used to walk in the open ayre in the courts without any roof over them.

24. Then came the Jewes round about him, and said unto him, How long dost thouhold o [...] soule in su­spence? [...]; make us to doubt? If thou be the Christ, tell us plainly.]

Paraphrase 24. By this means the people being all in a narrower compasse or lesser room, they came about him close, and said unto him, How long dost thou by obscure expressions continue our doubts whether thou art the Messias or no? If thou art, tell us perspicuously; see note on ch. 7. a.

25. Jesus answered and said, I told you, and ye believed not: The works that I doe in my Fathers name, they bear witnesse of me.]

Paraphrase 25. Jesus said, I have told you in words significant e­nough, if ye would believe, and the miracles that I have done (in my Fathers name, whom I affirm to have sent me) through his power, and by authority from him, have born testimony that I am sent by him, and therefore that whatever I affirm of my self, is true.

26. But ye believe not,for [...] because ye are not of my sheep, as I said unto you.

27. My sheep hear my voice, and I know them, and they follow me.]

Paraphrase 26, 27. But all this works no belief in you, which is an evidence, and demonstration from the effect, that you are not those sheep that hear the good shepheards voice. v. 3, 4. (see note on ch. 6. d.) and are known by him, v. 14. (see note a.)

28. And I give unto them eternall life, and they shall never perish, neither shall any man pluck them out of my hand.]

Paraphrase 28. And I make that pro­vision for them intimated v. 10. and my care over them shall be such, that while they keep close to me, no devourer shall ever be able to annoy them, or pluck them from me.

29. My Father who gave them me, is greater then all: and no man is able to pluck them out of my Fathers hand:]

Paraphrase 29. Certainly my Father is stronger then any that can oppose himself against them, and his speciall work it is, that all the true sheep of his fold, all truly pious persons, should come to me, and that infinite power of his is engaged for it, that none such shall by any violence be taken from him, deprived of that life, which here I promise to give them.

30. I and my Father are one.]

Paraphrase 30. And seeing my Father and I are one, it follows that I shall defend them also, and that none shall be able to pluck them out of my hand, ver. 28.

31. Then the Jewes tooke up stones again to stone him.]

Paraphrase 31. Upon this again the Jewes attempted to stone him.

32. Jesus answered them, Many good works have I shewed you from my Father, for which of those works doe you stone me?]

Paraphrase 32. And Jesus said, Many miracles of mercy to you, mi­raculous cures &c. have I wrought, as testimonies of my mission from my Father, and never a destructive one, none that you have been the worse for, For which of these my saving miracles doe you destroy me?

33. The Jewes answered him, saying, For a good work we stone thee not, but for blasphemy, and because that thou being a man, makest thy self God.]

Paraphrase 33. The Jewes said, 'Tis not for any of thy miracles, (which are not denied to be all such, and acts of mercy in thee) for which we think thee worthy of death, but because thou hast spoken blasphemy, that is, because thou, who art but a man, makest thy self God by that speech of thine, ver. 30. (see Rom. 16. 25.) where though thou calledst God thy Father, yet thou affirmedst that he and thou were one.

34. Jesus answered them, Is it not written in your law, I said, ye are Gods?]

Paraphrase 34. Jesus answer'd, These words in the Psalmist you cannot but remember, Psal. 82. 6. I have said, ye are Gods, and that book is canonicall scripture with you,

35. If he called them Gods, unto note b whom the word of Godwas, or was spoken. came, and the scripture cannot be broken,]

Paraphrase 35. If therefore they who are there spoken of by God, that is, rulers or judges ordinarily so called, who received their Commission from men, not from God immediately, (only persons to whom the execution of Gods law was entrusted among men) be by God himself called Gods, and whatsoever is said in the books of Scripture is true,

36. Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the son of God?]

Paraphrase 36. Is it reasonable for you to affirm of him, whom God immediately, and in an extraordinary manner hath first consecrated, then sent into the world, then by the descent of the Spirit and voice from heaven testified his mission to so eminent (and with so peculiar) an office, that of the Messiah of the world, that he is guilty of blasphemy, for affirming himself to be the son of God?

37. If I doe not the works of my Father believe me not.]

Paraphrase 37. If I performed not those works among you, which might testifie me to come from God, you might with some reason doubt of me.

38. But if I doe, though ye believe not me, believe the works: that ye may know and believe that the Father is in me, and I in him.]

Paraphrase 38. But if I doe, then, though you believe nothing that I say, yet your faith is due to those works of God my Father, wrought by me, by which 'tis evident that the Father acts in me, and I in him, wholly by his power, and so that he and I are one, which was the speech you charged as blasphemous in me.

[Page 301] 39. Therefore they sought again to take him, but he escaped out of their hands.]

Paraphrase 39. On this speech again they attempt to lay hands on him, not now to stone him presently, by the law of Zelots, as a blasphemer, as v. 31. but to bring him before the Sanhedrim; and charge some other crime against him. But he went out, and escaped their violence at that time also;

40. And went away again beyond Jordan, into the place where Johnwas, when he first Ba­ptized, [...] at first baptized, and there he abode.

41. And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.

42. And many believed on him there.]

Paraphrase 42. And in that place, be­ing the place where John had baptized and testified of Christ, they that had heard John, comparing what they remembred from him, with what they had by experience seen in Christ, by this means were inclined, many of them, to believe in him.

Annotations on Chap. X.

a Note: [...] V. 3. His own sheep] What the [...] sheep here signifie in this Parable, hath been largely set down, (Note on c. 6. d.) viz. the obedient servants of God con­sidered before and without the revelation of Christ unto them, who being so qualified are most ready to embrace the precepts of the Christian perfection, when they are offer'd to them; These also is Christ ready to receive, or any that having been engaged in sin come with penitence, and resolution of minde to be such; And consequently, when these come to Christ, they are styled here, [...] and looked on by him, as [...], that is, either peculiar sheep, those that by Gods prae­venient graces are thus fitted, beyond all others, to come to Christ, or else, as the 12th verse imports, (where the shepherd is set opposite to the hireling, whose own the sheep are not) his own sheep, those to whom Christ hath a peculiar title beyond all others, who are therefore said to be given by God to Christ as his possession; see Note on ch. 6. d. Now of these thus own'd, or ac­knowledg'd by Christ, it is here said, that he doth [...], call them by name. [...] That refers to the custom of shepherds, that are so conversant among their sheep, that they know them severally, (see v. 14. and 27. I know them) and have a several name for every of them, by which they distinguish and call them, and each of them knows, and answers by obe­diential coming, or following, to that call. So v. 3. they hear his voice and know it, v. 4. and he is known of them, v. 14. Thus among us, huntsmen do with their hounds, and plow-men with their cattle; And it seems in Jewry, where the feeding of cattle was the great trade, and where other customs obtained, then those that are among us, the Shepherd did thus with his sheep. For want of their art, and usage of going before, and leading, and calling their sheep after them, which is known in the Scripture to have been among them, Psal. 23. 2, 3. and Ps. 80. 1. and Ps. 77. 20. our shep­herds now go after, and drive the sheep. But the change and diversity of customs in divers countries is very ordinary. And here it is evident that this custom of the Jews is referr'd to, by v. 4. where answerable to the shepherds calling, and leading, and going before, is the sheeps following, and knowing his voice, whereas v. 5. A stranger they will not follow; for they know not the voice of strangers. By which it is clear, that his calling his own sheep by name, and leading them, is the shepherds particular care, and providence for his sheep, and, in the moral, denotes Christs peculiar owning these honest, obedient, humble creatures, that come to him not in the clothing, but real qualities of the sheep, and making provision for them.

b Note: [...] V. 35. Unto whom the word of God came] The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament, Gods sending a man, designing him, appointing him to any office, and so 'tis constantly used in the writings of the Prophets, who begin their prophecies solemnly in this form; The word of the Lord came unto me, saying, which is but their shewing or vouching their Com­mission, and so when Rom. 10. 17. it is said [...], that is, preaching of the word, (not their hearing, but their being heard, as in Plato in Phaedro, [...], I desire to temper the brackish hearing with sweet, [...] or potable speech, where [...] hear­ing is used for the word, or speech, which is heard,) is [...], by the word of God, the meaning of it is, that no man must preach, except he be sent, v. 15. where the word of God signifies not the word which they preach, but the Commission from which they are authorized to preach to others. And so for the office of Judge, &c. it is as proper, the word of the Lord signify­ing a Commission from God mediately, or immediate­ly for any such; which when it comes to any man for the execution of power over others, it is the enstating of him in that office of power, and the same will be said of the Sacerdotal also. But the truth is, the phrase here is not, Those to whom the word of the Lord came, upon which supposition this interpretation is built, but [...], to whom the word of God was, or was spoken, and that may thus be interpreted, David, Psal. 82. 1. hath these words, God standeth in the congregation of the mighty, he judgeth among the Gods, How long will ye judge unjustly? &c. In that place the Judges or Rulers of the Sanhedrim are called Gods by the Psalmist, in the person of God, and again v. 6. I have said, ye are Gods, and ye are all children of the most high; Christ referring here to this, saith, Is it not written in your law, I have said, ye are Gods? from whence he concludeth, [...], If he call'd them Gods, to whom the word of God was, that is, to whom, or of, or concerning whom God spake in that place of the Law, [...] that is, in the book of Psalms, (com­prehended sometimes under the word Law (see ch. 12. 34.) as the whole Old Testament is called the Law and the Prophets, though elswhere there is a third mention of the division of those books, the [...], the book of Psalms contained under that branch) if he called those Gods, [...] and sons of God, who were but or­dinary Judges of those times, chosen by men, and by imposition of hands of the Sanhedrim advanced to that office, after the common manner of all (nothing peculiar, or extraordinary, or of immediate mission from heaven in all this) then how much more may he, whom God the Father hath sent, with his immediate commission into the world (the Spirit descending on him, [...] which is called the sanctifying of him, and the voice from heaven, This is my beloved son, &c. being the very words of his commission) say without blas­phemy, that he is the son of God? [...] v. 36. And this seems the most obvious clear meaning of the place.

CHAP. XI.

1. NOw a certain man was sick, named Lazarus of Bethany, the town of Mary and her sister Martha.

2. (It was that Mary [which anointed the Lord with ointment,] and wiped his feet with her hair, whose brother Lazarus was sick,

Paraphrase 2. which (as is chap. 12. 3. set down) anointed Christ &c. (see Note on Luke 7. b.

3. Therefore his sisters] sent unto him, saying, Lord, behold he whom thou lovest is sick.

Paraphrase 3. These two women being disciples of Christ, known to him, and knowing his kindeness to Lazarus.

4. When Jesus heard that, he said, This sickness [is not unto death, but for the glory of God, that the son of God might be glorified thereby.]

Paraphrase 4. of his is designed as a means to glorifie God, and for an opportunity for me to shew my power of doing miracles in restoring him to life. See ch. 9. 3.

5. Now Jesus loved Martha, and her sister, and Lazarus.

6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.

7.At length after this, [...] Then after that saith he to his disciples, Let us go into Judea again.

8. His disciples say unto him, Master, the Jewsbut now, [...] of late sought to stone thee, and goest thou thither again?

9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

10. But if a man walk in the night, he stumbleth, because there is no light in him.]

Paraphrase 9, 10. As he that goes in the day, having the light of the sun to shine to him, is in no danger of stumbling, but only in the night, when that light is gone: So as long as my time of exercising my function here lasteth, there is that providence about me, which will secure me from all danger, and till that time be past, and so that providence withdrawn, I shall be safe, As long as I am about my business, on which I was sent, I shall fear nothing, no not though I go to Judea, where I have by frequent experience found that they seek to kill me.

11. These things said he; and after that he saith unto them, Our friend Lazarus sleepeth, but [I go] that I may awake him out of sleep.

Paraphrase 11. I will go

12. Then said his disciples, Lord, [if he sleephe will escape, [...] he shall do well.]

Paraphrase 12. his sleeping is a very good, and known signe that he will recover.

13. Howbeit Jesus spake of his death, but they thought that he had spoken of [taking rest in sleep.]

Paraphrase 13. sleeping in the ordi­nary acception of the word.

14. Then said Jesus unto them [plainly,] Lazarus is dead.

Paraphrase 14. in words without all obscurity. Note on chap. 7. a.

15. And I amglad for you, (that you may be­lieve) that I was not there, but [...] glad for your sakes that I was not there [to the intent ye may believe,] nevertheless let us go to him.

Paraphrase 15. that you may have the benefit of the miracle to confirm your faith.

16. Then said Thomas, which is called Didymus, unto his fellow disciples, [Let us also go, that we may die with him.]

Paraphrase 16. Either, Let us go along with our Master and run any hazard that he runneth, Or, if we go, we may very probably be stoned, and die as well as Lazarus, referring to the dan­ger mentioned by them, v. 8. (the latter is the more probable interpretation.)

17. Then when Jesus came, he found that he had lien in the grave four days already.

18. (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.)

19. And many of the Jews cameto those that were about Mar­tha and Ma­ry, [...] to Martha and Mary, to comfort them con­cerning their brother.]

Paraphrase 19. And Martha and Ma­ry being in great sadness, and so keeping themselves up in a close retirement, many of the Jews came to the house to those that were neer them, to get access, to bewail the loss, and to rescue them from this great sadness.

20. Then Martha assoon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

21. Then said Martha unto Jesus, Lord, if thou hadst been here my brother had not died.

22. But I know that even now whatsoever thou wilt ask of God, God will [give it thee.]

Paraphrase 22. enable thee to do it.

23. Jesus saith unto her, [Thy brother shall rise again.]

Paraphrase 23. I will raise thy brother again to life, see ver. 40.

24. Martha said unto him, I know that he shall rise again in the resurrection of the last day.

25. Jesus said unto her, [I am the resurrection and the life: he that believeth in me, thoughhe have died, or, [...]e dead, [...] he were dead, yet shall he live.]

Paraphrase 25. I am able to raise the dead to life again, whensoever I please, whether now, or hereafter, One that is a believer, and faithful disciple of mine, such as thy brother Lazarus was, I can, though he be dead and buried, raise him presently to life again.

26. And whosoever liveth and believeth in me,shall not die for ever, [...] shall never die: Believest thou this?]

Paraphrase 26. And he that is now alive, and so not capable of such a present miracle, shall, if he receiveth and obeyeth my doctrine, though he dies after the manner of other men, rise again unto life immortal, The latter of these thou sayest thou believest, v. 24. But dost thou believe the former also?

27. She saith unto him, Yea, Lord: I believe that thou art the [Christ, the son of God whichcometh [...] should come into the world.]

Paraphrase 27. Messias known by the title of [He that cometh] (see Matt. 11. a.) the son of God, who consequently hast power of life and death, and so canst raise him how and when thou pleasest.

28. And when she had so said, she went her way, and called Mary her sister se­cretly, saying, The Master is come, and calleth for thee.

29. Assoon as she heard that, she arose quickly, and came unto him.

30. Now Jesus was not yet come into the town, but [was] in that place where Martha met him.

Paraphrase 30. continued

[Page 303] 31. The Jews then which were with her in the house and comforted her, when they saw Mary, that she rose up hastily, and went out, followed her,or, think­ing, suppo­sing, for the Syriack and some copies read [...] saying, she goeth unto thetomb, or, monument, [...] grave to weep there.

32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

33. When Jesus therefore saw herwailing, and the Jews that were assem­bled to her, wailing, he groaned in spirit, and troubled himself, [...], [...] weeping, and the Jews also which came with her, he [groaned in the spirit, and note a was troubled.]

Paraphrase 33. was very passionately affected with it, and appeared to be in a great perturbation of minde, which soon broke out into tears, ver. 35.

34. And said, Where have ye laid him? They say unto him, Lord, come and see.

35. Jesus wept.

Paraphrase 35. And although he had resolved to raise him from the dead, v. 23. and though at other times when he meant to do so, he had suppressed the mourners tears, Luke 8. 52. and Luke 7. 13. yet now he indulgeth so much to the justice of their sorrow, as himself to weep with them.

36. Then said the Jews, Behold how he loved him.

37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

38. Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it.

39. Jesus said, Take away the stone. Martha, the sister of him that was dead, saith unto him, Lord, [he already smells, [...] by this time he stinketh: for he hath been dead four days.]

Paraphrase 39. this is the fourth day since his death, and so accord­ing to experience of dead bo­dies which after a revolution of the humors (which is completed in seventy two hours) tend naturally to putrefaction, he must needs be putrefied, and so stink before this time.

40. Jesus saith unto her, Said I not unto thee, that if thou wouldest believe, thou shouldst see [the glory of God?]

Paraphrase 40. a glorious miracle wrought on him, by raising him to life again, v. 23, and 25.

41. Then they took away the stone from the place in some copies, as also in the Syriack and old Latine, & Nonnus, these words, [...], are left out. where the dead was laid. And Jesus [lift up his eyes] and said, Father I thank thee that thou hast heard me.

Paraphrase 41. fastned his eyes on heaven.

42. And I knew that thou hearest me always: but because of the people which stand by, I said it, that [they may believe that thou hast sent me.]

Paraphrase 42. they hearing me ac­knowledge it to be done by thy power, in answer to my prayers, may by that be convinced that I came by commission from thee.

43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

44. And he that was dead came forth, bound hand and foot with [grave-clothes,] and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

Paraphrase 44. See Note on ch. 19. g.

45. Then many of the Jews, which came to Mary, and had seen the things which Jesus did, believed on him.

46. But some of them went their ways to the Pharisees, and told them what things Jesus had done.

47. Then gathered the chief priests and the Pharisees a councel, saying, [What do we?] for this man doth many miracles.

Paraphrase 47. It is not a season for us to sit still and do no­thing, to permit this person to go on without interruption.

48. If we let him thus alone, all men will believe on him; and note b the Romans shall come, and [take away both our place and nation.]

Paraphrase 48. destroy both our Temple and Nation, our religion and government, and wholly enslave us.

49. And one of them named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.]

Paraphrase 49, 50. And Caiaphas put into the high priests of­fice by the Procurator (see Luke 3. b.) made a speech, of which this was the summe, This is no time of consulting or considering at large what is just to do, in what way of justice to proceed with this man, We are to consider what is our interest, and 'tis a Politick maxime that we may do any thing (be it otherwise never so unlawful) to keep the publick from destruction.

51. And this spake he not of himself, but being high priest that year, he pro­phesied that Jesus should die for that nation.]

Paraphrase 51. This he spake in words that were a direct prophecie of what God had now designed should come to pass, not that he meant it in that sense, or thought at all of prophesying, but being in place of authority among the Jews at that time, he was a fit person for God to make use of, as his minister, to foretell the purpose of God, that Christ should die for the Jews.

52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.]

Paraphrase 52. And not for the Jews only, but that he might call all the Gentiles into the same fold, the same Church, all the servants of God, all that would receive the faith all the world over.

53. Then from that day forth they took counsel together for to put him to death.]

Paraphrase 52. From that time they entred into a consultation▪ which they gave not over, till they had contrived it to have him put to death.

54. Jesus therefore walked no more openly among the Jews,] but went thence into a countrey neer to the wilderness, into a city called Ephraim, and there con­tinued with his disciples.

Paraphrase 54. Hereupon Jesus did not publickly (see Note on ch. 7. a.) do any thing among the people of Judea.

55. And the Jews Passeover was nigh at hand: and many went out of the countrey up to Jerusalem before the Passeover [to purifie themselves.]

Paraphrase 55. That they might be cleansed from legal impurity, from which till they were cleansed, they could not celebrate the Passeover, and that all that were under any vow of Nazaritisme might timely perform it, see Note on Act. 21. 23.

56. Then sought they for Jesus, and spake among themselves as they stood in the Temple, [What think ye, thathe comes not, [...] he will not come to the feast?]

Paraphrase 56. This being that feast unto which every one was to come to Jerusalem, and no excuse being sufficient for not coming, but that of invincible necessity, what can be conceived the reason why he cometh not up?

57. Now both the chief priests and the Pharisees had given a commandement, that if any man knew where he were, he should shew it, that they might take him.

Annotations on Chap. XI.

a Note: [...] V. 33. Was troubled] [...] is to be troubled with any passion, but in this Gospel peculiarly with grief; So ch. 12. 27. Now is my soul troubled [...] in respect of death approaching, so ch. 13. 21. Jesus ha­ving said this [...], was troubled in spirit, to think of his being delivered up by Judas. So in his exhortation to the disciples, when he tels them of his death, ch. 14. 1. [...], &c. Let not your heart be troubled, and ver. 27. 'tis set distinct from fear the other passion, Let not your heart be troubled nor cowardly, so here 'tis joyned with groaning in spirit as expressions of inward grief, as the tears that follow v. 35. are outward evidences of it. As for the form of speech in the Greek [...] he troubled himself, [...] that is but an idiome of the Hebrews, who oft use the reciprocal voice Hithpael for a Passive.

b Note: [...] V. 48. The Romans shall come] The Jews in Councel, seeing the miracles which Jesus did, this especially of raising Lazarus, did much fear that professing himself to be the Messias he would soon attempt to make him­self King, and by the admiration which he had gotten among the people, be quickly assisted to it, if he were not timely hindred. If this were done, the consequent seemed visible to them, that the Romans, to whom they were subject, must look upon this as a Rebellion, and be by that temptation provoked to come with an army, and destroy them utterly. That this was their fear is evident by their many groundless objections made af­terwards against him, that he forbad to give tribute to Cesar, that he made himself a King, and so opposed himself against Cesar; not that they desired the con­tinuance of Cesars power over them, but that their fear of a yet farther conquest from the Romans made them unwilling to provoke them, And this the rather, be­cause of a tradition among them, that a little before the end of the world, there should come one to destroy them, called [...], (which is by an easie change, Romulus.) This seems to be but the depravation of some prophecie from God, which foretold the coming of the Romans in the last days, meaning the days of Messias, to destroy them, and demonstrates their ex­pecting and believing, that the Romans were the people from whence the change of their religion, and over­running their nation should come. And therefore when they see the doctrine of Christ thrive so well, gather so many Proselytes, and that the miracles which he did were so great as might well set him up for a King, or Messias (which they through their unbelief would not acknowledge him to be truly) it follows that they presently apprehend the Romans coming in (the [...] now mentioned) to destroy their religion, signified by the word place, and carry them out of their countrey (that is, destroy their nation) or else wholly to change their laws, rule them as conquer'd people. But in this, poor men, they were sadly mistaken, the prophecie of the Romans coming in to conquer them and destroy their Temple (which I suppose was scat­ter'd among them, and became the occasion of their mistake in expecting [...] to destroy them) being thus perfectly fulfilled on them, not by their letting Christ alone, or believing on him, but by the con­trary, by this their resisting, and bandying against (and at last crucifying) him; (see Note on Matt. 24. m.)

CHAP. XII.

1. THen Jesus, six days before the Passeover, came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.

2. There they made him a supper, and Martha served: but Lazarus was one of them thatlay at meat, [...] sate at the table with him.

3. Then Mary took a pound of ointment of spikenard, very costly,] and anointed the feet of Jesus, and wiped his feet with her hair, and the house was filled with the odor of the ointment.

Paraphrase 3. Then Mary the sister of Lazarus, not Mary Mag­dalen (see Note on Luke 7. 6.) took a pound of the richest nard, a very costly ointment, (see Mar. 14. a.)

4. Then saith one of his disciples, Judas Iscarioth, Simon's son, [which should betray him,]

Paraphrase 4. who was the person that soon after this agreed to deliver him into the hands and power of the Jews,

5. Why was not this ointment sold for three hundred pence, and given to the poor?

6. This he said, not that he cared for the poor, but [because he was a thief and had thepurse, [...] bag, and bare what was put therein.]

Paraphrase 6. because he having the office of receiving all that was brought or presented to Christ, and being a covetous person, who purloined much to his own uses, conceived himself to be a loser by what was thus bestow'd on Christ.

7. Then said Jesus, Let her alone: [she hath observed this for the day of my embalming, [...] against the day of my burying hath she kept this.]

Paraphrase 7. she hath performed this as a fit ceremony to solem­nize my approaching death, after which men use to be embalmed with perfumes and spices, &c.

8. For the poor always ye have with you, but me ye have not always.]

Paraphrase 8. And therefore this was a very seasonable charity in her, ye will have opportunities enough to shew your charity to the poor, but this was the last op­portunity she could have had of expressing it to me, who am suddenly to be gone from you.

9. Much people of the Jews therefore knew that he was there; and they came, not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead.

10. But the chief priests consulted that they might put Lazarus also to death.]

Paraphrase 10. And seeing that Laza­rus was apprehended by the Sanhedrim to be so dangerous a means to bring men to believe on Christ, upon consultation it was thought fit to put Lazarus to death.

11. Because that [by reason of him, many of the Jews went away,] and believed on Jesus.

Paraphrase 11. many Jews forsook the Judaical way of opposi­tion against Christ, upon seeing that miracle of his in raising Lazarus.

[Page 305] 12. On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

13. Took branches of palm trees and went forth to meet him, and cried, [...] ­na, Blessed in the name of the Lord be he that cometh, the King of Is­rael, [...] blessed is the King of Israel that cometh in the name of the Lord.]

Paraphrase 13. Took palm branches (see Note on Matt. 21. a.) and solemnized his entrance into the city with the ceremonies of a Kings inauguration, acknowledging him to be the Messias (see Mat. 11. a.) and using the words of Psal. 118. 29. and styling him King of Israel.

14. And Jesus when he had found a young ass, sate thereon, as it is written,]

Paraphrase 14. At the same time also the disciples of Jesus fetching a young ass, and bringing it to him according to his appointment, he rode on it into Jerusalem, And so that other prophecy of scripture, Zech. 9. 9. was fulfilled in him also,

15. Fear not, daughter of Sion: behold thy king cometh sitting on an asses

Paraphrase 15. Now, O Jerusalem, there is matter of rejoycing to thee, for he that is now thy King, cometh in an equipage not of pomp and state, but of humility, as one that is likely to be author of all good to thee.

16. These things understood not his disciples at the first: but when Jesus was glorified, then remembred they that these things were written of him, and that they had done these things unto him.]

Paraphrase 16. These things at first his disciples understood not to be a completion of any such prophecy, till the coming of the holy Ghost upon them, after Christs ascension, then they considered and remembred that that was now done unto him, which had been so long ago, so plainly prophecied of him.

17. The people therefore that was with him, when he called Lazarus out of his grave, and raised him from the dead, bare record.]

Paraphrase 17. At this time before the peoples Hosanna's, those of the multitude that had been present at that mighty work of his, in raising Lazarus from the dead, freely made acknowledge­ment of it in Jerusalem.

18. For this cause the people also met him, for that they heard that he had done this miracle.]

Paraphrase 18. And that caused the peoples coming out to him, v. 13. as to the Messias, whom alone they supposed able to do such a miracle, ver. 11.

19. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? Beholdthe whole world, for most ancient copies read [...] the world is gon after him.]

Paraphrase 19. Upon this the Phari­sees said one to another, We are so far from having suppressed him by all our opposition made against him, that all men believe on him in despight of us. And therefore some other sudden course must be taken with him.

20. And there were certain note a Greeks among them that came up to worship at the feast.]

Paraphrase 20. There were at this time some Gentile-worship­pers, Proselytes of the Gates, which being not permitted to celebrate the feasts with the Jews, were yet come up to pray in the outward court of the Temple.

21. The same came therefore to Philip, which was of Bethsaida in Galilee, and desired him, saying, Sir we would see Jesus.]

Paraphrase 21. These living not far from Bethsaida in Galilee, and so having some knowledge of Philip, who was of that city, came to him, and besought him that he would help them to see Jesus, and speak with him.

22. Philip cometh and telleth Andrew, and again Andrew and Philip told Jesus.]

Paraphrase 22. Philip first consul­teth with Andrew, and both together mention it to Jesus.

23. And Jesus answered them, saying, The hour is come that the son of man be glori­fied, [...] should be glorified.]

Paraphrase 23. Jesus did not refuse or reject these Gentiles from co­ming to him, but in general words intimated that the preaching the Gospel to the Gentiles was now shortly at hand, And in order to that, Christ should be rejected by the Jews, suffer, rise, and ascend to heaven, and then upon the Jews obstinate holding out, the Gospel should be preached to the Greeks, and all the rest of the heathen world.

24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.]

Paraphrase 24. Assuredly my death, saith he, is a means of bring­ing more unto the falth, then my life would be, as it fares with corn put into the earth, which by that means dies, but arises with abundance of encrease.

25. He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal.]

Paraphrase 25. And so in proportion it shall be with you, the ven­turing of your lives, and sticking fast to me is the thrivingst surest way of preserving your selves.

26. If any man serve me, let him follow me, and where I, am, there shall also my servant be; if any man serve me, him will my Father honor.]

Paraphrase 26. If any man will be my disciple, (see Luke 8. a.) he must provide to suffer, as I shall. And if he thus keep close to me, he shall fare as well as I do, whatsoever he suffer here, be rewarded by my Father abundantly, (see Note on 1 Tim. 5. d.)

27. Now is my soul troubled, and what shall I say? Father, save me from this hour: but for this cause came I to this hour.]

Paraphrase 27. I am not impassible, or subject to no affection, such as desire of life, &c. but in all these, just as you are. The apprehension of that which is now approaching is a great per­turbation to me, Which way shall I turn me? shall I pray to my Father to deliver me from the danger, to rescue me from dying? But this was it for which I came into the world, that I might suffer, And therefore I shall not absolutely pray against that.

28. Father glorifie thy name. Then came there note b a voice from heaven, saying, I have both glorified it, and will glorifie it again.]

Paraphrase 28. No, this shall be my prayer, that my Father will so dispose of me, that I may do whatsoever it is that may most tend to the glorifying of his name in me. Upon his saying those words, there came a clap of thunder, and with it a voice from heaven audible, in these words, I have &c.

29. The people therefore that stood by and heard it, said that it thundred. Others said, An Angel spake to him.]

Paraphrase 29. And of the multitude there present some took no­tice of the thunder, with which that voice came, others of the voice it self.

30. Jesus answered and said, This voice came not because of me, but for your sakes.

31. Now is the judgement of this world, now shall the prince of this world be cast out.]

Paraphrase 30, 31. Upon this Jesus said to them, This voice from heaven came not to an­swer or satisfie me, but to convince you, and bring you to the faith, or assure you that my death shall tend to the glory of God, and bringing down of sin and Satan, ch. 16. 11.

32. And I, if I be lifted up from the earth, will draw all men unto me.]

Paraphrase 32. And I being cruci­fied (see Note on Mat. 1. h.) will by that means bring a great part of the whole world to believe on me, Gentiles as well as Jews.

[Page 306] 33. (This he said, signifying what death he should die.)

Paraphrase 33. (This speech Christ meant as an intimation not only that he should be put to death, but also what kinde of death this should be, viz. cruci­fixion, which is an elevation, or [...] to the cross, and an holding out the hands, as if it were to invite all to him, promi­sing an hospitable reception. See [...].)

34. The people answered him, We have heard out of the law, thatthe Christ, [...] Christ abideth for ever: and how sayest thou, The son of man must be lift up? Who is this son of man?]

Paraphrase 34. To this discourse about his death the people made an objection, that their Doctors had taught them out of scripture, Psal. 110. (so the word Law signifies, ch. 10. 34. see Note a.) and perhaps Isai. 40. 8. that the Messias shall endure for ever, and never die, and therefore if it were true, what he said, that the son of man must be put to death, they could not guess what he meant by the son of man, sure not the Messias.

35. Then Jesus said unto them, Yet a little while is the light with you: walk while ye have the light, lest darknesssurprize, [...] come upon you: for he that walketh in darkness, knoweth not whither he goeth.]

Paraphrase 35. To this he answered, I am not likely to stay long amongst you, here on earth, make use of me, the light of the world, while I am with you, or else you are likely to be left in the dark, in a blinde unhappy condition for ever; and do not, upon your traditions, perswade your selves, that I shall alway continue among you here, be­cause I am the Messias.

36. While ye have the light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.]

Paraphrase 36. I shall continue with you but a while, and there­fore be sure ye make haste to learn sufficient for your whole lives to come, to get your directions complete, that you may live like Christians. When Jesus had said this, he went away, and concealed himself from them (at Bethany probably) for a while.

37. But though he had done so many miracles before them, yet they be­lieved not on him.]

Paraphrase 37. All this did not ef­fectually work on them, but though he had done all these miracles in their sight, yet they did not believe on him.

38. That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?]

Paraphrase 38. And thereby the pro­phecy of Esaias ch. 53. 1. was fulfilled, which was to this purpose, How few are there that have been by all Christ's miracles convinced, that he is the Messias?

39. Therefore they note c could not believe, because that Esaias said again,

40. He hath blinded their eyes, and hardned their heart, thatthey see not, [...] they should not see with their eyes, nor understand with their heart, and be converted, that I should heal them.]

Paraphrase 39, 40. That other pro­phecie also had not been ful­filled, had they not thus dis­believed him, wherein the just judgement of God forsaking, and bringing the punishment of blindness upon them, was pronounced by that prophet against the stubborn obdurate Jews, who by this means are likely never to be converted or pardoned.

41. These things said Esaias, when he saw his glory and spake of him.]

Paraphrase 41. These things were spoken by that prophet in setting down a vision of his, when Christ's being on the earth was revealed to him, see Note on ch. 1. b.

42. Nevertheless among the chief rulers also many believed on him, but be­cause of the Pharisees they did not confess him, lest they should be put out of the synagogue.]

Paraphrase 42. Yet for all this, many of the rulers of the people, the members of the Sanhedrim, did believe him to be the Messias, such was Nicodemus ch. 3. 1. &c. But the sect of the Pharisees was of such authority and power in the Sanhedrim, and they were so violently bent against him, and all that received him, that as Nicodemus ch. 7. 50. and 19. 19. durst not come to him by day time, so the rest durst not make any publick acknowledgement of their believing on him, for fear they should be reproachfully censured (see ch. 9. Note b.) and being rulers, be turned out of their dignities in the Consistory.

43. For they loved theglory of men, more then the glory of God, [...] praise of men, more then the praise of God.]

Paraphrase 43. For they valued their reputation with men, (especially their places in the Sanhedrim) their reputation with the Pharisees, that they were good Pa­triots, constant to their old way, more then the testimony of, or reputation with God himself, see ch. 5. 41.

44. Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.]

Paraphrase 44. The believing on me is nothing else but the be­lieving on my Father, whose commission I have, and whose doctrine I teach.

45. And he that seeth me, seeth him that sent me.]

Paraphrase 45. And he that seeth my miracles, in them seeth my Fathers power, the works of miracles which I do, being wrought by my Father.

46. I am come a light into the world, that whosoever believeth on me should not abide in darkness.]

Paraphrase 46. I am sent by my Fa­ther to enlighten the world, to lead them, that will receive my doctrine, into all that is necessary for them to know for the ordering of their lives, so as will be acceptable to God my Father.

47. And if any man hear my words, andor, keep them not, for the Kgs MS, and the old Greek and Latine read [...] and so the Syriack and other copies. believe not, note d I judge him not: For I came not to judge the world, but to save the world.]

Paraphrase 47. They that hear my preaching, and reject it, I do not mean to accuse them to my Father, to make any complaint against them, 'Twas not the designe of my coming, to accuse any man, and so to bring any judgement on any, 'tis more agreeable to my designe to rescue all out of their sins, and punish­ment due to them for sin.

48. He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him at the last day.]

Paraphrase 48. The which will ac­cuse, and condemn such an one, is, that what I teach and he despiseth, is the thing that my Father sent me to preach, and that on purpose to bring them to eternal bliss that receive and obey it, And the despising of that which was meant for his so great good, and came backt with authority and commission from God the Father, is an accusation which will be heavily charged on him at the day of judgement.

49. For I have not spoken of my self, but the Father which sent me, [he gave me a commandement what I should say, and what I should speak.]

Paraphrase 49. Every word, or part of doctrine taught by me, is by express commission of him.

50. And I know that his commandment is life everlasting:] Whatsoever I speak therefore, even as the Father hath said unto me, so I speak.

Paraphrase 50. And of this I am sure that obedience to his precepts, as they are now preached by me, is the only way to bring men to eternal life.

Annotations on Chap. XII.

a Note: [...] V. 20. Greeks] The Grecians here are supposed to be proselytes of the gates, who yet were not permitted among the Jews to celebrate the feast with them, but onely either to behold their solemnities, or holy festi­vities and [...], or, as it is here peculiarly said, [...], [...] that they might worship at that time of publick worship, which in atrio Gentilium, in the court of the Gentiles, they were permitted to do, as appears by the Eunuch, Act. 8. 27. [...], who came to wor­ship at Jerusalem, where that Temple was, which is styled the house of prayer to all people; so the pious men, that is, Proselytes, Act. 2. 5. which came up to Jeru­salem at the feast of Pentecost.

b Note: [...] V. 28. A voice] The voice here was an articulate sound in the midst of thunder. [...] and [...] voice and thunder are all one among these writers, the Hebrew [...] voices ordinarily signifying thunder. Thus bath col the daughter of voice (the onely way of oracle or revelation of Gods will among the Jews after the Ba­bylonish captivity) is among them, the will of God re­vealed in thunder from heaven, Ex. 19. 16, 19. Hence it is that in this place ver. 29. the bystanders say, It thunders, and others that an Angel spake, both together saying the truth, that there was a thunder joyned with a voice from heaven, which is the daughter of thunder. This is the meaning of [...] thunders and voices Apoc. [...] 4. 5. and 8. 5. so Mat. 3. 17. [...], a voice saying is the thunder uttering such a voice, and so ch. 17. 5. Luk. 9. 35. And by this will be explained a seeming difference in the Acts in the story of Sauls conversion of hearing; and not hearing the voice, which shall be referred to that place, Note on Act. 9. b.

e Note: [...] V. 39. Could not believe] The [...] here may be rendred, by Analogie with the same phrase, used ch. 5. 19. so, as to signifie not any impotence in them, but that, as 'tis said v. 39. they believed not. So doth the Hebrew phrase signifie, Gen. 19. 22. and so saith Isido­rus Pelusiota of that Joh. [...] 5. 19. expounding [...] by [...], he cannot, that is, he doth not. So the phrase is used Mar. 6. 5. Luk. 16. 2. and so the Con­text here imports, being no more then this, that this un­belief of theirs was foretold by the Prophets, which in­deed was an argument to prove what the effect would be, through their own contumacious wills, but no way a cause of their unbelief, or that which laid an impossi­bility of believing on them.

d Note: [...] V. 47. I judge him not] The word [...] judging here seemeth to be taken in the sense of accusing, as a plaintif, or witnesse accuseth, and not of condemning, which is the office of a Judge. For first it is here v. 41. spoken of the word or Gospel of Christ, which had been preach'd unto them, and not of Christ himself in that place. 2dly. 'tis affirmed of Christ ch. 5. 22. that all judgement is committed to the son, and that he hath au­thority to execute judgement, and that his judgement is just, &c. And therefore though it may be said that that judgement of his belongs in those places to the judge­ment, to which his Resurrection instates him, and the place here belongs to his condition here in this world, and so that that Affirmative, and this Negative are re­concileable, yet because the judging v. 48. is also said to be at the last day, it will be fit to assign such a notion of judging in both these verses, as that the saying he judgeth not, may be reconcileable with those other pla­ces, where judgement is committed to the son, and that will be by interpreting the judging here, of accusing. And thus it will be agreeable with Joh. 5. 45. do not think that I will accuse you to the Father; There is one that accusseth you, Moses, whose writings producible a­gainst them are there said to accuse them, as here Christs words are said to do. Thus Luk. 6. 37. Judge not, and ye shall not be judged, is set as distinct from Con­demn not, and ye shall not be condemned, and set prepa­rative to it, as accusing regularly is to giving of sentence in any judicature.

CHAP. XIII.

1. NOw before the feast of the passeover, when Jesus knew that his houre was come, that he should note a depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.]

Paraphrase 1. Now on the evening or first part of the Paschal day (see note on Mar. 14. c.) many houres before the time of dressing and eating the Lamb, which was the Paschal feast, Christ knowing that he should not live till then, and consequently that what he had to say or do to his Disciples before his departure, would most fitly be done presently, he thus express'd the constancy of his love, and kindnesse to them.

2. And supperbeing come, or in supper time, [...] being ended (the devil having now put into the heart of Judas Iscariot, Simons son, todeliver him up, [...] betray him.)]

Paraphrase 2. When he was at supper, or, in supper time, (see v. 12.) (Judas having taken up that diabolical resolution of delivering up Christ to the Jews.)

3. Jesus knowing that the Father had given all things into his hands, and that hecame forth from God, and depar­teth to, [...] was come from God, and went to God,

4. He riseth from supper, and laid aside his garments, and took a towel and gir­ded himself,

5. After that he poureth water into a bason, and began to wash the disciples feet, and to wipe them with thelinen cloth, [...] towel, wherewith he was girded.]

Paraphrase 3, 4, 5. Jesus knowing suf­ficiently the dignity of his per­son that he was the eternal son of God, that came from God, and was now near his time of returning to God again, and of taking possession of all power in heaven and earth, yet thus far humbled himself, He riseth from supper, and after the manner of a waiter, puts off his upper garment, and girt his other under garment to him, (see Luk. 12. b.) and poured out water out of the water pots or cisterns, (ch. 2. v. 6.) into a lesser vessel, usual for washing, And then he set himself in all humility, as a servant of the meanest quality, to wash the feet of his own disciples, and then wipes them with the linen cloth about him.

6. Then cometh he to Simon Peter; and Simon Peter saith unto him, Lord, [dost thou] wash my feet?

Paraphrase 6. dost thou purpose to

7. Jesus answered and said unto him, [What I do thou knowest not now; but thou shalt know hereafter.]

Paraphrase 7. Thou dost not yet under­stand what this action of mine meaneth, but hereafter, when thou shalt discharge the office of Apostle in the Church, and consider wherein that dignity especi­ally consists, viz. in serving those who are placed under thee, and in washing from them the sins and sullages of their earthly affe­ctions, which still are apt to remain after they are Christians, and must be daily washt off by the work of thy ministery, then thou wilt consider and discern, to what this action of mine emblematically tends.

8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part in me.]

Paraphrase 8. But Peter would by no means let him wash his feet. Jesus therefore saith to him, That which is meant by my washing thy feet is so necessary to thee, viz. the purifying thy affecti­ons, that without it thou canst receive no benefit from me.

9. Simon Peter saith unto him,] Lord, not my feet onely, but also my hands and my head.

Paraphrase 9. Upon that saying of Christ he replies,

[Page 308] 10. Jesus saith to him, [He thathath been washed, hath no need but that his feet be washed, but is all clean, [...] is note b washed, needeth not, save to wash his feet but is clean every whit; and ye are clean, but not all.

11. For he knew who should betray him, Therefore said he, Ye are not all clean.]

Paraphrase 10, 11. He that is washed all over already, needs no more washing, save onely for his feet, which by the daily treading, that is, conversing on this earth, will be apt continually to gather sullage, which will need continual cleansing, And in like manner 'tis now among my disciples, The body of them is clean, but yet the feet are foul, viz. one base unworthy person among them, meaning Judas, the person that had now undertaken to deliver him up.

12. So after he had washed their feet, and had taken hisown gar­ments, and was lain down, [...] garments, and was set down again, he said unto them, Know ye what I have done to you?

13. Ye call me Master and Lord; and ye say well; for so I am.

14. If I then your Lord and Master have washed your feet, ye also ought [to wash one anothers feet.]

Paraphrase 14. to minister and serve, and do all offices of charity to one another, and to all that shall be under you, as you are under me, that is, to all believers in the Church, and labour to cleanse them from all their sullages, see v. 7.

15. For I have given you an example, that ye should do as I have done unto you.]

Paraphrase 15. For what I have now done, is on purpose to shew you, how you ought to behave your selves in that authority in the Church wherein ye shall succeed me.

16. Verily, verily, I say unto you, The servant is not greater then his Lord, [neitherthe Apo­stle greater, [...] he that is sent greater then he that sent him.]

Paraphrase 16. nor you my Apostles, that I mean to settle Gover­nours of the Church, greater then I, from whom you have your commission, and by whom you are constituted.

17. If ye know these things, happy are ye if ye do them.]

Paraphrase 17. And woe be to you if you do not practise after this example.

18. I speak not of you all, I know whom I have chosen, but that the scripture may be fulfilled, He that eateth bread with me, hath lift up his heel against me.]

Paraphrase 18. But I expect not this obedience from you all, I know I have chose twelve Apostles, and the scripture is fulfilled of one of them, that though he be so near to me, as to be entertained daily at my table with me, yet he will do me all the mischief he can.

19. Now I tell you before it come, that when it is come to passe, ye may believe that I am he.]

Paraphrase 19. This I tell you now (see note on Mat. 23. k.) by way of prediction, that when my suffering comes, and may be apt to make you waver in your belief of me, your knowing that I foretold you it, may assure you that I know things to come, and the secret purposes of mens hearts before they shew themselves in act, and from thence conclude that I am the searcher of all hearts, and withall that I am the Messias, to whom those prophecies be­long.

20. Verily, verily, I say unto you, He that receiveth whomsoever I send, recei­veth me; and he that receiveth me, receiveth him that sent me.]

Paraphrase 20. As for the offices of duty and task and humility which I assigne you, v. 14. and now exemplifie them to you in my self, you shall not want the comfort and reward of them; For you shall be considered by me (and so shall the reception and entertainment that men shall give to you) as I my self am by my Father.

21. When Jesus had thus said, he was troubled in spirit, and testified and said, Verily, verily, I say unto you, that one of you shall betray me.]

Paraphrase 21. At this time, as he spake these words, Jesus was much troubled, not onely in apprehension of the approaching danger, but especially he was grieved to think of it, that any disciple of his should be so wicked and so unhappy, and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them.

22. Then the disciples looked one on another, [doubting of whom he spake.]

Paraphrase 22. much perplexed to think that one of them should be guilty of such a villany, and not being able to guesse who it should be.

23. Now there waslying in Jesus bosome [...] leaning on Jesus bosome one of his disciples whom Jesus loved.]

Paraphrase 23. And John, to whom Christ was very kind, the wri­ter of this Gospel, was placed next to him at the supper.

24. Simon Peter therefore beckned to him, that he should ask who it should be of whom he spake.

25. He then [lyingat the breast of Jesus [...] on Jesus breast,] saith unto him, Lord, who is it?

Paraphrase 25. lying next to him with his head in Jesus bosome, v. 23.

26. Jesus answered, He it is to whomhaving dipt, I shall deliver the piece, or crust of bread, and having dipet, he gave the crust, [...] I shall give note c a sop, when I have dipped it: And when he had dipped it, he gave it to Judas Iscariot the son of Simon.]

Paraphrase 26. He it is to whom I shall give the next piece of bread, which I shall take out of the dish, or platter, and having given him that mark to know him by, he presently puts his hand into the dish, and takes out a piece of bread, and gives it to Judas Iscariot.

27. And after thecrust [...] sop Satan entred into him. Then said Jesus unto him, That thou doest, do quickly.]

Paraphrase 27. And upon his receiving that piece of bread, (together with Christs telling him distinctly of it, and of the horriblenesse of the sin and danger, Mar. 14. 21.) and his not yet relenting, the devil entred into him more forcibly then before, v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designes, (see the paraphrase on Luk. 22. 3, 4.) which Jesus knowing, said to him accordingly, What thou doest, do quickly, intimating that he was now hastning to do it.

28. Now no man at the table knew for what intent he spake this unto him.]

Paraphrase 28. This speech they that were at meat with him understood not, unlesse perhaps John to whom he had given the token, v. 26.

29. For some of them thought, because Judas had thepurse [...] bag, that Jesus had said unto him, Buy those things that we have need of [against the feast:] or that he should give something to the poor.

Paraphrase 29. See note on Mar. 14. c.

30. He then having received thecrust [...] sop, went immediately out; and it was night:

31. Therefore when he was gone out, Jesus said, [Now is the son of man glori­fied, and God is glorified in him.]

Paraphrase 31. Now is the time come for Christ to suffer, and rise▪ and return back to heaven, by which means God shall receive glory in him, and consequently shall glorifie him imme­diately.

32. If God be glorified in him, God shall also [glorifie him in himself, and shall straightway glorifie him.]

Paraphrase 32. Raise him from the dead, and exalt him to more power and dignity by reason of this his humiliation, And this shall be done presently.

[Page 309] 33. Little children, yet a little while I am with you, Ye shall seek me; and, as I said unto the Jews, Whither I go ye cannot come, so now I say to you.]

Paraphrase 33. My beloved friends whom I look on as children suddenly to be deprived of their parent, I am now within a very little time to part from you.

34. A new commandement I give unto you, that ye love one another, as I have loved you, that ye also love one another.]

Paraphrase 34. And being now to take my last leave, I give you this special new command that from the manner and degree of my love to you express'd in venturing, nay losing my life for you, ye also learn and practise the same degree of loving one another, that is, that all Christians abound one toward another in all charity, and venture their lives for the good of others, especially for the propagating the Gospel, doing good to the souls of other men.

35. By this shall all men know that ye are my disciples, if ye have love one to another.]

Paraphrase 35. This is the badge by which I desire you should be known from all other men of other professions, and religions, your living together in the strictest bands of love.

36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow me now; but thou shalt follow me af­terwards.]

Paraphrase 36. Peter not yet knowing what he meant ver. 33. asketh him whither he meant to go that they should not be able to follow him: Jesus answers him, that though he could not yet, he should ere long follow him, that the very death which Christ should now suffer, should be his lot hereafter.

37. Peter said unto him, Lord, why cannot I follow thee now? I will [lay down] my life for thy sake.

Paraphrase 37. venture, hazard.

38. Jesus answered him, Wilt thou lay down thy life for my sake? [Verily, verily, I say unto thee, the cock shall not crow, till thoushalt have [...] hast denied me thrice.]

Paraphrase 38. As valiantly and reso­lutely as now thou promisest me, this I foresee of thee, that before the morning watch (or second cockcrowing, see note on Mar. 13. b.) that is, before three of the clock in the morning, thou wilt deny me three several times.

Annotations on Chap. XIII.

a Note: [...] V. 1. Depart] This word [...] passe referres to the Passeover mention'd in the beginning of the verse, to signifie that that legal Passeover, or, the occasion of it, Gods passing over the house of Israel, and the Israelites passing or going out of Aegypt, did note the passing of Christ out of this world, (where he was a servant) in­to the land of liberty, that is, Heaven. See Note on Luk. 9. b.

b Note: [...] V. 10. Washed] The Hebrews had their [...], and their [...] or [...], the former washing of the whole body, which they call [...], the other two of the hands or feet, of one part alone, either by immersion, or powring on of water, which they call [...], Sanctifying. So in Joma c. 3. §. 3. [...], the high priest on the day of expiation washes five washings, and ten sanctifications, that is, washes his whole body five times, at every changing of his vestments once, and his hands and feet ten times, that is, at every washing of his whole body twice. The former were used by the Priest (after the building of the Temple) before the entring in­to the Temple, (no man, saith Joma c. 3. §. 3. enters into the court of the Temple to minister, though he be clean, that is, though he be not under any legal polluti­on, until he have washed all over) and so also by the Pro­selytes at their initiation. (See Note on Mat. 3. a.) The latter was of every dayes use: And to those our Saviour seems here to referre, [...] and by the [...] he means him that hath been totally wash'd, that is, that hath been initiated, and entred into Christ, hath undertaken his Discipleship, and so renounced sincerely all the pro­fanenesse of his former life; and he that had done so is said to be [...], [...] in the words following whole clean, and he hath no need to be so washed again, that is, all over. For that ceremony of initiation was never repeated, say the Jewish writers. All that is needful to him is the [...] or [...] the immersion, or pow­ring of water, and so rinsing of the hands and feet, the daily ministery of the word and grace of Christ (there­by signified) to cleanse and wash off, and purifie (more and more daily) the frailties, and imperfections, and lapses of our weak nature, those feet of the soul, [...], saith Eulogius, even after he is con­verted.

c Note: [...] V. 26. A Sop] What [...] signifies is clear by Hesychius, [...] ( [...] is a false print) [...], the lower side of the bread, and [...] (not [...] again) [...], broken pieces of the loaf, crusts of bread. Such was it that was wont to be given about to each of the guests in the postcoenium (the break­ing of bread after supper) among the Jews, to signifie that charity that should be among them, and so the cup of grace, or charity also, [...] after supper, saith S. Luke, ch. 22. 20. And such was this here, that Christ on purpose did to expresse his love to his disciples now at parting with them, ver. 1. and to engage them to the like among one another. That this was the post­coenium there can be no doubt, [...] if [...] ver. 2. be rendred supper being ended, for then there could be nothing after that but the postcoenium. But although [...] being the Aorist. Med. importeth no more, but it being come, or when supper was come, in supper time, yet 'tis apparent that after this he rose from supper, to wash their feet, and accordingly 'tis said expresly v. 12. [...] lying down again, which signifies that he was before layn down to meat. And therefore in rea­son this washing their feet, coming between the supper, and the postcoenium, that which here followes the wash­ing, and his second lying down, is the postcoenium, wherein, as it is evident by the other Evangelists, he instituted the Lords supper. See Mat. 26. 26. where it is the last thing that is done, but the singing of the hymn, before their going to the mount of Olives ver. 30. and so Mar. 14. 28. And Luke saith expresly, ch. 22. 20. that he took the cup after supper. Which being sup­posed, and the mention being here expresse of Christs giving the [...], or crust to Judas, as it is necessarily consequent, that Judas was present at the Institution of the Sacrament, and not onely at the first part of the sup­per, which that concluded, so it is not probable that the crust now mention'd to be given him should be dip'd or moysten'd in the juyce of the herbs, as it might be thought, if it had been at the former part of the supper. For the custome of giving about bread in the postcoeniū was, surely, to give a crust of drie bread, broken off from the loaf, or a loaf cut in a dish, to that purpose, to give e­very one a piece, And the cup of wine following it, there was no use, or occasion of moystening it; and besides, the first course, and the dishes of that service were in all reason taken away, to give place to this concluding [Page 308] [...] [Page 309] [...] [Page 310] course, As we know it is, where ever the custome of the Grace-cup is still retained, And if so, there was then no moyst thing on the table but the wine to dip, or wet it in, and that being in a cup, or pot, and not in a dish (which is mention'd in Matthew and Mark at his poin­ting at the traditor,) there is no pretence of believing, that the bread was dip'd in that. Upon these grounds it seems not unreasonable to interpose a conjecture, that the word [...], [...] or [...] may here be mistaken, and misapplied to [...], the piece of bread (which from thence is usually rendred a sop, supposing it to be [...], dip'd in wet, and so moysten'd) when it may sig­nifie no more then his putting, or dipping, his hand in­to the dish. For the putting ones hand into any hollow vessel, which is made hollow, that it may contain liquids in it, may fitly be thus express'd, although there be not any liquid thing in it at that time. So [...], to dip, or put in the hand Mat. 26. 23. signifies to take meat, and eat bread (Psal. 41. 9. and here v. 18.) without any notion of wetting it, & so [...], Mar. 14. 20. which may as well conclude that Judas was made wet in the dish there, as that the bread was sopt here. It is or­dinary for words to lose their native significations, and to be used in a greater latitude then originally belongs to them, and so we know [...], to be dip'd, or wash'd, is used not onely of water, but of the holy Ghost, and fire, And then, why may not the words be thus rendred, [...], to whom having dip'd, I shall give the piece of bread, by dipping meaning put­ting the hand into the dish, and then [...], having dip'd, that is, put in his hand, he gives the crust, or piece of bread, to Judas, telling John at the same time, that he, that he should next give it to, was he that should deliver him up.

CHAP. XIV.

1. LET not your heart be troubled:Believe [...] God, and believe [...] me, [...] ye believe in God, believe also in me.]

Paraphrase 1. As your believing in God my father will afford you many privileges, and antidotes against worldly trouble, so will also your believing in me.

2. In my fathers house are many mansions;If not, I had told you that [...] go. For [...] Kings [...] and the [...]tient Gr. Lat. [...] [...] If it were not so, I would have told you; I go to prepare a place for you.

3. And if I goOr, to [...] pare, For the Gr. Lac. MS. [...] divers o­thers [...] [...] and prepare a place for you, I will come again, and receive you unto my self, that where I am, there ye may be also]

Paraphrase 2, 3. In heaven there is room for you abundantly as well as for me, and so there is no need that I should tell you this truth (which otherwise I would have told you, and which would give you cause to rejoyce, and not be sad at my departure) that my going is but as your harbinger to prepare for you, and when I have done that, then, as an harbinger, I will come back again, and meet you, and so in­troduce you thither, Act. 1. 11.

4. And whither I go ye know, and the way ye know.]

Paraphrase 4. I suppose you know the place to which I go, and the way which will bring you thither also.

5. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

6. Jesus saith unto him, [I am the way, and the truth, and the life: no man cometh unto the Father but by me.]

Paraphrase 6. I am the true and living way, sent by my Father to di­rect all men to that way, wherein he expects and requires to be served, and there is no other way to come to the knowledge of his will, or the enjoyment of life with him, but by me, and the same way that I go before you.

7. If ye had known me, ye should have known my Father also; and from hence­forth ye know him, and have seen him.]

Paraphrase 7. If you had thoroughly known me, who come onely in my Fathers name, and to reveal his will to you, ye had also known my Father, who being invisible is no otherwayes to be known, but as he is revealed in me, and now (see Mat. 23. note m.) although ye never saw my Father, yet having seen and known me, who am his image, ye have both seen and known him.

8. Philip saith unto him, Lord, shew us the Father, and it sufficeth us.]

Paraphrase 8. Philip not considering the sense of that last speech, saith unto him, Lord, shew us the Father, And that one thing, the shewing us the Father, will sure convince all without any other argument.

9. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, [Philip? He that hath seen me, hath seen the Father, and how say­est thou then, Shew us the Father?]

Paraphrase 9. I tell thee again, Philip, I am the image of my Father, and so he that hath seen me, and heard my doctrine, hath seen my Father, and knows his will also. And after this, this of thine is an impertinent unnecessary demand.

10. Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of my self: but the Father that dwelleth in me, he doth the works.]

Paraphrase 10. Let me ask you, do you not believe confidently, that whatsoever I do or teach I do by the Fathers, appointment, and that it is the power of him that acts in me? whatsoever I say or do, doctrine, or miracles, is of him; see note c.

11. Believe me that I am in the Father, and the Father in me;but if [...] for the works themselves believe [...] [...] or else believe me for the very works sake.]

Paraphrase 11. Take my word for it, but if you will not do so, let my miracles demonstrate it to you.

12. Verily, verily, I say unto you, [He that believeth on me, the works that I do, shall he do also, and greater works then these shall he do, because I go unto my Father.]

Paraphrase 12. Those that have now been my disciples shall be able to do the same miracles that I do, Mar. 16. 17. nay greater, upon my sending down the holy Ghost upon you, shall speak with tongues, &c.

13. And whatsoever ye shall ask in my name, that, will I do, that the Father may be glorified in the Son.]

Paraphrase 13. And whatever miracle you shall in my name pray for power to do, that I will enable you to do, and so by the shewing forth my power in you after my departure, glorifie him who hath sent me.

14. If ye shall ask any thing in my name, I will do it.]

Paraphrase 14. And of this be confi­dent, whatsoever miracle you pray for power to do, and pray for it in my name, grounding your requests on this promise of mine unto you, and doing it in order to my service for the propagating of the Gospel, it shall be granted you.

[Page] [Page] [Page 311] 15. If ye note a love me, keep my commandements.]

Paraphrase 15. Doe but ye expresse the sincerity of your love to me by obedience to my precepts.

16. And I will pray the Father, and he shall give you another note b Paraclete Comforter, that he may abide with you forever,]

Paraphrase 16. And I will ask my Fa­ther, and when I am gone he shall send you the holy Ghost, who for the several parts of his office 1. to intercede as an advocate, 2. to exhort, 3. to com­fort, is best exprest by the word [Paraclete,] which in Greek signifies all these three, and he, when he cometh, shall abide with you forever, not departing, as I now doe, but continuing with you as long as you adhere and continue obedient to my precepts, v. 15.

17. Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him,therefore he abideth with you, and shall be among you, [...] for he dwelleth with you, and shall be in you.]

Paraphrase 17. This Paraclete is the Spirit of my Father, that shall lead you into all truth, Him carnall and worldly men (that value nothing but the visible pomps and powers of the world, they that have looked for a temporall glorious Messias,) shall make nothing of, because he is farre from any part of that, he is not so much as visible to outward eyes, but only by inward effects, and so neither known nor valued by them. But by you, I suppose, and all true disciples of mine he is highly valued, therefore (see note on Lu. 7. d.) he shall abide with (not only come to) you, he shall forever continue among you, v. 16.

18. I will not leave youorphans, [...] comfortlesse, I will come to you.]

Paraphrase 18. Ye are my little chil­dren ch. 13. 33. and therefore when I leave you, I will have more care of you, then to leave you destitute, I will hasten to come unto you, as to so many young children deprived of their parent, though I am slain, and so depart from you, yet I will rise again, and give you the comfort of seing me after my resurrection, see v. 18.

19. Yet a little while and the world seeth me no more; but ye see me:for I live, and ye shall live, [...], [...] be­cause I live, ye shall live also.]

Paraphrase 19. After a little space I shall be taken from this earth, where now I move, and so taken, that the impenitent unbelieving Jewes shall never see more of my miracles, which have hitherto been so uneffectuall among them, never see me again, (so as to take comfort or reap benefit by seeing me) but it is not my death it self that shall separate me from you, I shall rise from death, and appeare to you after my resurrection, and from thence ascend to heaven there to live eternally; and as that shall be matter of great rejoycing to you (see note on 1 Thess. 3. 6.) like the joy of one that hath a friend returned to life again, or like the womans joy after child-birth ch. 16. 21, 22. a wonderfull reviving after your sorrow for my departure, so shall it be attended with all vitall advantages to you, justification Rom. 5. 10. and eternall life hereafter.

20. At that day ye shall know that I am in my Father, and ye in me, note c and I in you.]

Paraphrase 20. And when I shall after my death thus appear unto you, and make good what I now promise, then shall ye be convinced (more perfectly then yet ye have been) 1. that I have taught nothing but what is the will of my Father, 2. that by your keeping close to that faith which I have taught you, my power and commission, which I have received from my Father, shall be communicated to you, Lu. 22. 28.

21. He that hath my commandements, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest my self to him.]

Paraphrase 21. And this I say to all obedient servants of mine, whosoever they are, not only to you Apostles; Every faithfull lover of me v. 15. shall be loved of my Father, and from me receive that evidence of my love, I will effectually make my self known to him after my resurrection, either by appearing to him my self, or by the testi­mony of those, to whom I will appear.

22. Judas saith unto him, (not Iscariot,) Lord,what is the matter, [...] how is it, that thou wilt manifest thy self unto us, and not unto the world?]

Paraphrase 22. Upon this Judas, one of his disciples, still looking after a present shewing himself as a temporall Messias, asked him (see c. 7. 4.) what was the reason that he would not manifest himself to the world, as well as to them?

23. Jesus answered and said unto him, If any man love me, he willobserve my word, [...] keep my words, and my Father will love him, and we will come unto him, and make our abode with him.]

Paraphrase 23. Jesus answered, The reason is, because the world doth not practise my precepts, which they that doe, by that expresse their love to me, and have this reward from my Father, that he loves them again; and he and I reveale our selves to such, and delight to dwell with such.

24. He that loveth me not, keepeth not my sayings, and the word which you hear, is not mine, but the Fathers which sent me.]

Paraphrase 24. But this is not com­petible to the world, who nei­ther love nor obey me, nor consequently my Father, whose word it is, and not mine own, which I preach unto you.

25. These things have I spoken unto you,while I a­ [...]ide with [...]ou, [...] being yet present with you.

26. But theParaclete, [...]he Holy [...]: Comforter which is the Holy Ghost, which my Father will send in my name, he shall [teach you all things, and bring all things to your remem­brance, whatsoever I have said unto you.]

Paraphrase 26. expound to you all the obscurities of my speeches, as farre as is usefull to your of­fice, see 1 Cor. 13. note i. and put you in mind of all which I have now said to you, how they are fulfilled, and what they meant; see Act. 11. 16.

27. Peace I leaveunto you, [...] with you, my peace I give unto you, not as the world giveth it, [...]ve I it to [...]ou, [...] giveth, give I unto you; let not your heart be troubled, neither let it be a­fraid.]

Paraphrase 27. I take my leave of you, and doe it again heartily and affectionately; and that in a speciall peculiar way from that by which the world uses to doe it, They in civility, when they salute you, or take their leave of you, use the like formes, Peace be to you &c. but either doe it formally and hearlesly, or else are not able to doe any more then wish it; but I who cordially love, and am able to expresse my love, will effectually give it to you. Be not either troubled with grief (see c. 11. a.) that I must be taken from you, nor feare what shall befall your selves.

28. Ye have heard how I said unto you, I goe away, and come again unto you: If ye loved me, ye would rejoyce, because I said, I go unto the Father: for my Father is greater then I.]

Paraphrase 28. I told you v. 19. that I am to go away, and after a few dayes return to you again (see note on Act. 15. c.) and then return to my Father from whom I came. If ye were kind to me, ye would have looked upon it with joy, as on a means of dignifying me, for he that sent is, as such, greater then I who am sent by him, And so my returning to my Father must needs be the advancing me to an higher condition, then that which now I am in.

29. And now I have told you, before it comes to passe, that when it is come to passe, you might believe.]

Paraphrase 29. I have not told you all this to afflict you, but to arm you for the expectation of it, by foretelling it, and withall that your seeing my prediction fulfilled, may convince you, that all which I have said to you is true, and so make you believe on me.

30. Hereafter I will not talk much with you, for the prince of [...], the [...], (for [...] King's [...] and an­ [...] Greek [...] Latine, and most others leave out [...],) cometh, and can find nothing in me, for the antient Greek and Latine MS. reads [...] this world cometh, and hath nothing in me.

31. But that the world may know that I love the Father, and as the Father gave me commandment even so I doe. Arise, let us goe hence.]

Paraphrase 30, 31. I shall not now stay long or say much to you, for the Imperiall power (of the Romans, whole Procura­tor Pilate was) and Satan himself shall joyne together with the Jewes to destroy me, and when they doe so, shall find nothing to lay to my charge, nor indeed have they power to doe me any hurt, Satan, whose office it is to be Gods executioner on sinners, finds no sinne in me, so to punish, and so could not put me to death, but that in obedience to my Fathers will, I mean voluntarily to lay down my life. Arise from table, let us be gone, meet whatever comes, and, to shew you how willing I am to lay down my life, let us goe to the place where Judas waits to betray me, ch. 18. 3.

Annotations on Chap. XIV.

a Note: [...] V. 15. Love] The notion of loving God in Scripture, but especially in the New Testament, seems most fitly to be taken from one most eminent act, and expression of love amongst all men, viz. that of doing those things which are esteemed most gratefull and acceptable to the beloved, either as tending most to his good, or any other way most desirable to him. For this indeed is the one expression of loving one another, all other being effects of love to our selves. But because God wants no contributions of ours to the advancing of his good or (indeed) of his glory, and our onely way of doing gratefull things to him is our performing what he commands, therefore it is consequent, that our obedience to the will, or commands of God in the highest and most perfect manner, is styled the loving of him, being indeed the prime, if not only way of de­monstrating our love to him. So here, If ye love me, keep my commandements, if ye are so affected to me, as to desire to gratefy me, obedience to all my pre­cepts is the way of doing it. So v. 21. He that hath my commandements and keepeth them, he it is that loveth me &c. and I will love him, and (as the most gratefull thing to him, that can be done from one lo­ver to another) I will shew my self to him. So v. 23. If any man love me, he will keep my word, & my fa­ther shall love him, and we will (as the most gratefull obliging thing again) come to him, and make our abode with him, and so v. 24. & 1 Joh. 2. 5. He that keeps my word, in him is the love of God made perfect, and ch. 5. 3. this is the love of God, that we keep his com­mandements. And so saith Christ, ye are my friends if ye doe whatsoever I command you. From whence it is, that, as in some places compared together, love is equivalent, or parallel, to keeping the commandements of God, as Exod. 20. 5. Deut. 5. 9. & Gal. 5. 6. compa­red with 1 Cor. 7. 19. (and disobedience to enmity Rom. 8. 7. Jam. 4. 4.) so the whole condition available to our acceptation with God, and salvation, is oft ex­press'd by this style of Love. And because those duties that are to be perform'd to God immediately, are most acceptable, and gratefull to him, but especially that of confessing him, and, in despight of dangers, and death it self, keeping close to him, therefore that is many times express'd by loving of Christ, 1 Cor. 8. 3. & 16. 22. Ephes. 6. 24. Ja. 1. 12. Revel. 2. 4. Another no­tion there is of the love of God, a desire of union, and neer conjunction with him, but this but seldome look'd on in the Scriptures.

b Note: [...] V. 16. Comforter] The word Paraclete in the Greek comes from a word of a large, and so ambiguous signi­fication; and consequently may be rendred advocate, exhorter, or comforter, and every one of these doe fitly accord to the offices of the Holy Ghost among the A­postles (on whom he was to descend) and ever since in the Church, and therefore ought not to be so rendred­by any one of these, as to exclude the others, but to be left in the latitude of the signification, which belongs to the Greek word: Yet the truth is, one notion there is of the word, which seems to be especially referr'd to, both here, when he is called Paraclete, and c. 16. 8. as shall there appear, and that is the first notion, that of an advocate or interlocutor, an advocate of the Chri­stian's cause with God, Rom. 8. 26. and so also with men, teaching the Apostles what they shall say, when they are brought before Kings, &c. Mat. 10. 20. and an advocate, or actor of Christs cause against the world of unbelievers, and crucifiers, Joh. 15. 26. and effica­ciously convincing the adversaries, Joh. 16. 8. and this is the notion of the word retained among the Talmu­dists, who continue the Greek word without the ter­mination, and set it in opposition to [...] an accuser. And proportionably to what is here said of [...], [...] must, I suppose, be resolved of [...], Act. 9. 31. not that it be restrained to note comfort particularly, but be taken in the lati­tude, for the whole work of the ministery, to which the Apostles were set apart, and consecrated, and ena­bled by the Holy Ghosts coming down upon them, and so indeed the word is generally used in the Acts, to de­note the preaching of the word, speaking to the peo­ple, as the Apostles did in the synagogues, or else­where, to tell them their duty of all kinds. So Act. 11. 23. [...], [...] the summe of his speech or ser­mon to them all was, that they should cleave unto the Lord. So Act. 14. 2. [...], preaching to, or interceding with, them to abide in the faith, and 15. 32. [...], and [...] c. 22. with much speech they exhorted, or taught, or preach'd to the brethren. So ch. 16. 40. [...], they preach'd to, [...] or exhorted them. So [...] Act. 13. 15. a word of exhortation, accor­ding to their custome of saying something seasonably to the people at their publick assemblies, after their read­ing of the Law, &c. So Act. 15. 31. the whole message of the Synod at Jerusalem, and their decision of the controversie, is called [...] exhortation.

c Note: [...] V. 20. And I in you] The word [...] in this wri­ter especially, hath oft a peculiar elegancy in it, and is not fully understood, but by adding the word So in the rendring of it, so also I, and then it hath an influence on the former part of the period, and makes that the first part of a similitude or comparison, as it is it self the [...] or second. Thus it is oft in other places, see c. [...] 6. 56. [...], as he remaineth in me, so also I in him. So [...] 1 Jo. 4. 15. [...], as God abides in him, so he also in God, and again v. 16. and here in this verse, where two parts (not three) of conviction seem to be set down, as the effects of Christs resurrection, &c. 1. They shall know that Christ is in his Father, that is, that he came truly with Comm [...]ssion from him, and hath kept close to the discharge of it, varied not from it in the least, That that is the meaning of being in his Father may appear by the use of it again c. 17. 21. that they all may be one as thou Father art in me, and I in thee, that is that they may agree in the same doctrine, as my Father and I agree perfectly in the same, I teaching what is his will should be taught, and nothing else. But more evident­ly here v. 10. Dost thou not believe that I am in the Fa­ther, and the Father in me? i. e. whatsoever I doe or teach is the power of God, and the doctrine of God in me, as it follows, the words which I speak are not from my self, but the Father that abideth in me, he doth the works, v. 10. & v. 11. to the same purpose, that the miracles, which he doth, he doth from God, and that is a proof that his doctrine is the doctrine of God. This the Fathers raising him from the dead, and taking him up to heaven will convince them of, see c. 16. 10. where his going to the Father is mentioned as a means to con­vince them of righteousnesse, i. e. both that he was a righteous person, and that he taught them the true way of righteousnesse, 2ly, They shall know that Christ [Page 313] continues in them, communicates and derives his power to them, that he hath not forsaken them, v. 18. as by his death they were apt to suspect he did, but are con­vinced of the contrary by his resurrection, 1. by his appearing to them, 2ly, by his going to heaven, only (as he saith) to prepare a place for them, and then to come meet and conduct them thither v. 3. and 3ly, by his sending his Spirit to them to fit them to be his suc­cessors on earth, which is the principall thing in this chapter. Now their obedience, and the sincerity there­of to him, is not any third principal thing, that they were thus to be convinced of by this miracle of Christs resurrection, being a thing which if it were in them, they might possibly know without Gods working mi­racles to testifie it, and again their knowing of this would be an effect, or consequent of those former con­victions, & not a principal branch antecedent (as in the order of the words it lies) to the latter of them. That therefore which the mention of [...] ye in me seems to point at in this place, [...] is only this, that where­as the world should never see Christ again, so they that remained in him, his faithfull and obedient disciples, (upon which the whole promise of the Paraclete is built in this chapter v. 15.) should partake of the blessing and fruits of his appearance, [...] and of the Paraclete, and that as they had continued faithful to him, he in like man­ner would be sure to perform his promise to them, make them his successors in his power in the Church, and preachers of the same doctrine which he had taught from his Father. And so that is the plain meaning of these words, [...], [...], as you are in me, so I in you, which was the only second thing they needed to be convinced of. Though by the way, I say, as this was the rewarding of their obedience and fide­lity to him, so also would it be a testimony from God of the sincerity of it, which he was pleased thus to ac­cept and reward. That this is the right interpretation of this verse appears by the next verse 21. where he that loves Christ and keeps his commandments, that is, that is in Christ here, is the subject, to whom the promise is made of Christs manifesting himself unto him, which hath appeared to be the importance of [...], and I in him. By which it appears that the fidelity to Christ is the qualification or condition required in the subject, to make a man capable of the manifestation of Christ to him, which would not be afforded to any o­thers. And the same is the importance of v. 23.

CHAP. XV.

1. I Am the true vine, and my Father is the husbandman.]

Paraphrase 1. And as he was going on the way, he said to those that were neer him, John, &c. I am the true (see ch. 6. f.) generous fruit-bearing vine Jer. 2. 21. my blood as the blood of the grape shall rejoyce the heart of God and man, Jud. 9. 12. And my Father who hath thus planted me in this world here be­low, hath the whole ordering of all that belongs to me, and every branch, every believer, every member of my mysticall body.

2. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, heWil purge, the antient Gr. & Lat. MS. reads [...] purgeth it, that it may bring forth more fruit.]

Paraphrase 2. Every barren member of my body, (every unprofi­table disciple or Christian) he proceeds to excision of, Every one that is fruitfull, he diligently pruneth, and useth all other probable means to render it more fruitfull.

3. You are already pure be­cause of the word, [...] Now ye are clean through the word which I have spoken unto you.]

Paraphrase 3. You are already sancti­fied by the operation of my doctrine and spirit upon you, though you may need farther pruning, in order to that greater de­gree of fruitfulnesse, v. 2.

4. Abide in me and I in you: As the branch cannot bear fruit of it self, ex­cept it abide in the vine; no more can ye, except ye abide in me.]

Paraphrase 4. Doe ye therefore take care by your obedience and constancy, that I may be so fastned in your hearts, that I may never be out of them, or be provoked to withdraw my self from you, For this presence of mine is absolutely necessary to you, to make you fruitfull; As a branch cut off from the vine withers presently, is farre from bringing forth any fruit, so he that falls off, or is, by my Fathers just judgment on him, broken off from me, deprived of that grace, which, as juyce, is distributed to all the branches, as long as they are in the body, can never bring forth any good.

5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can doe nothing.]

Paraphrase 5. He that adheres and keeps fast to me, and conse­quently I to him, he by the grace communicated from me to him, will be enabled to bring forth much fruit, he and none but he.

6. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned.]

Paraphrase 6. If ye break off from me, and are by your selves as branches separated from me, into whom you are ingraffed by faith and obedience, ye straight wither away, and are fit for no­thing but the fire.

7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.]

Paraphrase 7. As long as you continue obedient to me and my do­ctrine, all your prayers shall be heard.

8. Herein is my Father glorified, that ye bear much fruit,And ye shall [...] so shall ye be my disciples.]

Paraphrase 8. Your fruitfulnesse is that which alone brings in­glory to my Father, and which denominates you truly my disciples.

9. As the Father hath loved me, so have I loved you: continue ye in my love.]

Paraphrase 9. My love to you is like that of my Father to me, and that must oblige you to take care to doe those things which are gratefull to me, that I may con­tinue to love you.

10. If ye keep my commandments, ye shall abide in my love, even as I have kept my Fathers commandments, and abide in his love.]

Paraphrase 10. And that will be se­cured by your constant obe­dience to my commands, as my obedience to my Fathers commandments hath secured me of the continuance of his love.

11. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.]

Paraphrase 11. These things have I largely said to you, that the comfort you have taken in my presence, may in my absence continue to you, and by the addition of that comfort of the Spi­rit, which shall come when I am gone, your joy may abound.

12. This is my commandment, that ye love one another, as I have loved you.

13. Greater love hath no man then this, that a man lay down his life for his friends.]

Paraphrase 13. No man can expresse greater love to his dearest friends then to adventure to die for them.

14. Ye are my friends, if ye doe whatsoever I command you.]

Paraphrase 14. And that I mean to do for you, and the benefit of that greatest kindnesse shall accrue to you, as to my choisest friends, if ye continue obedient to my doctrine and commands.

[Page 314] 15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth: but I have called you friends; for all things that I have heard of my Father, I have made known unto you.]

Paraphrase 15. And certainly I have long dealt with you as friends, farre above the condition of servants, who use not to know their masters intentions, or counsels, or purposes, but onely to doe his commands, but I have received you as friends, and confidents into my bosome, to make known all my Fathers will unto you.

16. Ye have not chosen me, but I have chosen you and ordained you, that ye should goe and bring forth fruit, and that your fruit should remain: that what­soever ye shall ask of the Father in my name, he may give it you.]

Paraphrase 16. And this I have done toward you by way of pre­vention, out of free undeser­ved kindnesse to you, and of my own accord, put you in this blessed course, enabled you to fructifie, and bring forth abun­dance of fruit, to the honour and praise of God, appointed you to goe abroad into all the world, and bring in an harvest of converts to heaven, which is a reall and a durable fruit, and that which shall be advantageous to you also, devolve on you the benefit of having all your prayers heard by God, all your wants supplied by him, which you shall present to him in my name.

17. These things I command you, that ye love one another.]

Paraphrase 17. All this concerning my love to you I inculcate and repeat on purpose, as an obligation to you, that (as the most eminent way of return which I ex­pect from you to all this) you live in charity one toward another.

18. If the world hate you, ye know that it hated me before it hated you.]

Paraphrase 18. And if ye find by ex­perience, that impious, and hypocriticall worldlings doe in stead of believing, resist and persecute you, there is no reason that this should give you any discouragement, you are to expect that, and arm your selves against it by this consideration, that such as these persecuted me before you, and so as I began in love to you, so I have had the first taste of the enmity, and hatred of the wicked men of this world.

19. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.]

Paraphrase 19. These mens opposing and hating you will be a com­fortable symptome to you, that you are a peculiar people of mine, dignified above, and separated from the rest of men.

20. Remember the word that I said unto you, The servant is not greater then the Lord: If they have persecuted me, they will also persecute you; If they have Observed. note a kept my saying▪ they will keep yours also.]

Paraphrase 20. And that you are like­ly to meet with such enter­tainment need not be strange to you, when you remember how oft I have foretold you of it, that you could not in reason expect any better treating, then I have met with before you: If they have persecuted me, in all probability they will persecute you also, and on the other side, you have no more reason to expect of the world, that it should receive your preaching, then that it should receive mine.

21. But all these things will they doe unto you for my names sake, because they know not him that sent me.]

Paraphrase 21. All the persecutions that shall fall on you being upon the score of their not believing that God hath sent me.

22. If I had not come, and spoken unto them, they had not had sinne: but now they have noPretenk, [...] cloke for their sinne.]

Paraphrase 22. If I had not done what I have among them, they might have had the excuse of ignorance, but now they are utterly without excuse.

23. He that hateth me, hateth my Father also.]

Paraphrase 23. I have done so much to evidence my being sent from God, that now the opposing me is a malitious resisting of my Father himself.

24. If I had not done among them the works which none other manHath do [...], they should have no fit, [...] did,See v. 22, 23. they had not had sinne: but now have they both seen and hated both me and my Father.

25. But that the word written in their law might be fulfilled, they have [...] But this cometh to passe, that the word might be fulfilled, which is written in their law, They hated me note b without a cause.]

Paraphrase 25. By this is fulfilled that of the Psalmist Psal. 35. 19. they have opposed me, when they had all reason to have received and loved me.

26. But when theParaclete shall come, [...] Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall te­stifie of me.

27. And ye also shall bear witnesse, because ye have been with me from the beginning.]

Paraphrase 26, 27. But at the coming of the Holy Ghost, that plea­der or advocate of my cause (see note on c. 14. b.) whom I will send from the Father, that Spirit, which proceedeth from the Father, and who by his coming will open mens eyes, and give them a right understanding of me, he shall maintain my cause against all opposers, by coming down on you shall give you assurance of my being sent from God, and by the gift of tongues shall enable you to convince all others, and shall constitute you witnesses of it to all, as being the fittest to doe so by your having been eye-witnesses of all that I have done, having been with me at the first, and never departed from me since.

Annotations on Chap. XV.

a Note: [...] V. 20. Kept] The joyning of [...] here with [...] makes it seem a little probable that [...] should be here taken in an ill sense, for an infidious observing or treacherous watching of Christs words, as [...] and [...] are sometimes used (see Lu. 20. 26.) and so also the Hebrew [...] (Psal. 56. 7. they observe, that is, watch, my steps, when they lay wait for my soul,) and Job 7. 20. [...], when God is said to be the observer of men. But the use of this phrase [...] in the New Testament, especially in the writings of S. John, ch. 8. 55. ch. 14. 23, 24. ch. 17. 6. 1 Joh. 2. 5. Rev. 3. 8. and 10. ch. 22. 7, 9. and that with [...], commands in stead of [...] words very often (and par­ticularly in this Chapter v. 10. twice,) will be suffi­cient reason to reject this rendring, and to read it lite­rally, If they have kept my word, they will also keep your word, that is, obey and observe it, making their not ob­serving the word of Christ an argument that they will not observe the Apostles neither; or, that by this ex­periment of their dealing with Christ they maylarn what kind of dealing or entertainment is to be looked for from the world for the disciples of Christ, agreeable perfectly to what was before said of the worlds persecu­ting them also.

b Note: [...] V. 25. Without a cause] The Greek [...] which properly signifies gratìs, without any hire, freely, with­out intuition of wages, and is so taken Mat. 10. 8. Rom. 3. 24. 2 Cor. 11. 7. Apoc. 21. 6. 22. 17. is here and Gal. 2. 21. taken for without a cause whether Impellent (as here, they hated me without any motive, or impulsive, to hatred on my part offered to them) or Final, as in the Galat. Then did Christ die in vain, or to no purpose. The reason of these various acceptions of the word be­yond its native extent, is to be setch'd from the like use of the Hebrew [...], which signifies both these, and pro­portionably the Greek, though naturally it doe not ex­tend to these is, according to the custome of these wri­ters, used in the same largenesse as the Hebrew is.

CHAP. XVI.

1. THese things have I spoken unto you, that ye should not bescandali­zed, [...] offended.]

Paraphrase 1. All this have I said to fortifie you, that you should not be deterred from my service by the hazards which attend it.

2. They shall put you out of the synagogues, yea, the time cometh, that whosoever killeth youShall seem to [...] will think that heOffer God an oblation, of worship, [...] doth God service.]

Paraphrase 2. They shall remove you from their assemblies (c. 9. b.) and when they have done so, within a while, they shall think it not onely lawfull, but acceptable to God (and of the nature of a sacrifice, which propitiates for other offences) to put you to death.

3. And these things will they doe unto you, because they have not known the Father, or me.]

Paraphrase 3. And the ground of their doing so, is the great impie­ty of their hearts (see c. 6. note d.) their not liking either the old commands of my Father, or those which I now bring from him.

4. But these things have I told you, that when the time shall come, you may remember that I told you of them. [AndBut I spake not these things to you from [...] these things I said not unto you at the beginning, because I was with you.]

Paraphrase 4. Till this time that I am ready to depart from you, I did not think fit to say this to you, because whilst I was here, all the malice of men bent it self wholly against me, letting you alone.

5. But now I goe my way to him that sent me, and none of you asketh me, Whither goest thou?

6. But because I have said these things to you, sorrow hath filled your heart.]

Paraphrase 5, 6. But now as you come to be uppermost in this em­ployment of revealing my Fa­thers will, the opposition will light on you. This departure of mine fills you with sadnesse, and you are so intent upon the sad thought of it, that you doe not ask one question about the end of my journey, or about the benefit that may redound to you by it, and shall certainly doe so.

7. Neverthelesse I tell you the truth, It is expedient for you that I goe away: for if I goe not away, the note a Paraclete, [...] Comforter will not come unto you; but if I depart, I will send him unto you.]

Paraphrase 7. For let me tell you, the holy Ghost is not to come till after my departing, and his coming shall be of more advantage to you, then my staying would be.

8. And he, when he comes shall convince the world con [...]erning sinne, and concerning righteous­nesse, and concerning judgment. And when he is come, he will reprove the world of sinne, and of righ­teousnesse, and of judgement.

9. Of sinne▪ because they believe not on me.

Paraphrase 8, 9, 10 11. And when he comes, he will plead my cause against the world, and lay a­gainst it all the three sorts of actions that are amongst the Jewes usuall in their courts, 1. He shall charge it with the crime of not believing in me, by the gift of tongues, &c. evidencing, that I, that am to be preached by that means, am indeed the true Messias, and so likewise by the fulfilling those predictions which now I give you. 2dly, He shall vindicate and justifie my mission, and innocence, by my ascension to heaven, taking me away out of the reach of humane malice, and rewarding my patience with his consolations. 3dly, He shall urge and work revenge upon Satan and his instruments who crucified me, and retaliate destruction back upon them.

10. Of righteousnesse, because I goe to my Father, and ye see me no more.

11. Of judgment, because the Prince of this world is judged.]

12. I have yet many things to say unto you, but you cannot bear them now.]

Paraphrase 12. Beside all that I have yet said, I have many things concerning the Christian law to reveal to you, which being so distant from the law of the Jewes, wherein ye have been brought up, and for which you are so zealous, ye cannot yet receive or be patient of them, (see Orig. cont. Cels. l. 2.)

13. But [...] Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak: and he will shew you things to come.]

Paraphrase 13. But when the Holy Ghost comes, whose title it is to be the Spirit of truth, he shall instruct you what is to be done, teach you the full of my Fathers will for the laying aside of the ceremoniall externall law of the Jewes, freeing all Christians from that yoke, &c. For it shall be no private doctrine of his own, which he shall reveal to you, but either that which I have already taught, but you have either not observed or forgotten, or that which you are not yet, but afterwards to doe (how you are to behave your selves in the businesse of the Jewes and Gentiles, when the Jewes finally reject the Gospel, &c.) and which I have not yet revealed to you, as being not yet seasonable.

14. He shall glorifie me, for heRecei­veth, The ancient Gr. & Lat. MS. and most other read [...] shall receive of mine, and shall shew it unto you.]

Paraphrase 14. What he doth shall tend to the illustrating of me. For he being sent from my Father by me, shall in all things accord with me, and thereby appear to have his message from me, and to declare nothing to you, but what he hath from me.

15. All things that the Father hath are mine, therefore said I, that he shall take of mine, and shall shew it unto you.]

Paraphrase 15. And when I say this, I mean not so to appropriate to my self, as to exclude my Father, but because all things are common to me and my Father, and because all my will de­pends on the Father, and because 'tis my work wholly to attend the will of my Father, therefore whatsoever of this nature he shall reveal to you, I call that mine, and the revealing of this, his taking of mine and declaring to you.

16. A little while andYe see me not, [...] ye shall not see me, and again a little while and ye shall see me, because I goe to the Father.]

Paraphrase 16. Within a while I shall for a time be taken from you, then again within a little while after that I shall be with you again before my ascension, for it is not possible for me to be held by death, I must arise and goe to my Father.

17. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me; and again a little while, and ye shall see me; and,I go in [...] Because I goe to my Father?

18. They said therefore, What is it that he saith, A little while? we cannot tell what he saith.

19. Now Jesus knew that they were desirous to ask him, and said unto them, Doe ye [enquire] among your selves of that I said.See v. 23, and 30. A little while and ye shall not see me; and again a little while, and ye shall see me?

20. Verily, verily, I say unto you, that [ye shall weep and lament, but the world shall rejoyce; and ye shall be sorrowfull, but your sorrow shall be turned into joy.]

Paraphrase 20. You shall have a time of mourning, and the world of joy, but your sadnesse shall be soon turned to rejoycing, and theirs ere long into heavinesse.

[Page 316] 21. A woman when she is in travaile hath sorrow, because her hour is come: but as soon as she is delivered of her child, she remembreth no more the anguish, for joy that a man is born into the world.

22. And ye now therefore have sorrow; but I will see you again, and your hearts shall rejoyce, and your joy no man taketh from you.]

Paraphrase 21, 22. Your sorrow at my death shall be like the wo­mans pangs of travaile, but when it shall appear to you that my death doth but usher in my resurrection and ascen­sion, as the pangs of travaile doe the birth of a manchild, then your sorrow shall vanish in the presence of this joy, which shall be a durable joy.

23. And note b in that day ye shall ask me nothing: Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you.

24. Hitherto ye have asked nothing in my name; ask and ye shall receive, that your joy may beFulfilled, [...] full.]

Paraphrase 23, 24. When that Spirit is come, he shall have taught you all things, satisfied all your doubts and ignorances, that you shall not need ask me any more questions. After my departing you shall use a new form in your prayers to God which as yet you have not used, make your requests to him in my name, upon that score of your being my disciples, and my giving you this authority, and whatever tends to the fulfilling of your joy, to your reall good, shall be granted to you.

25. These things have I spoken unto you in proverbs: the time cometh when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.]

Paraphrase 25. My discourse to you hitherto may have had some darknesses in it, which I de­sign'd on purpose, but the Holy Ghost shall set all before you plainly (see note on c. 7. a.) according as 'tis my Fathers plea­sure to have things ordered in the Church, see v. 13.

26. In that day ye shall ask in my name: and I say not unto you that I will pray the Father for you.

27. For the Father himself loveth you, because ye have loved me, and have be­lieved that I came out from God.]

Paraphrase 26, 27. And one benefit that by my ascension and the descent of the Spirit shall come to you, is, that you shall not need my offering up your pray­ers for you, but you may in my name offer them up to God your selves, and God, out of his love and respect to those that be­lieve on me, and receive me as the son of God sent from heaven to declare his will to you, shall grant all that you shall ask.

28. I came forth from the Father, and am come into the world: again I leave the world, and goe to the Father.

29. His disciples said unto him,See note on c. 7. a. Lo, now speakest thou [plainly] and speakest no proverb.

30. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.]

Paraphrase 30. Now we discern that as thou knowest all things, so thou art pleased to reveale all saving truth evidently to us, of thine own accord, This convinces us that God sent thee, and that thou camest to reveale his will.

31. Jesus answered them, [Doe ye now believe?]

Paraphrase 31. You speak a little con­fidently of your belief now, at a distance from danger.

32. Behold, the hour cometh, yea is now come, that ye shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me.]

Paraphrase 32. But the time is now at hand, that ye shall flie from me to your homes every one of you, and so though ye believe on me, ye will not yet confesse me, but forsake me, and, as much as in you is, leave me alone: But although ye forsake me, my Father will not, he will continue close to me, and acknowledge me even in death it self, yea and raise me up from death.

33. These things I have spoken unto you, that in me yemay, [...] might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world.]

Paraphrase 33: This I have foretold you, that you may depend on me for all kind of prosperity, and, by consideration of my conquest over all that is formidable in the world, take courage, and hold out against all the terrors and threats of the world, and the sufferings in it.

Annotations on Chap. XVI.

a [...] V. 7. Comforter] What is meant by the word Pa­raclete here attributed to the Holy Ghost, hath been mention'd, Note on c. 14. 16. and will more fully be discernible by this place. For of the Paraclete, taken in the notion of an advocate, or actor, this is the office, to convince the [...] or accuser, or, as it is Tit. 1. 9. [...] [...], to justifie the cause against all gain sayers, to convince them, or to convince others, that they have complain'd or acted unjustly. So that all that here follows, must in any reason so be interpreted, as shall agree with the customes of pleading causes a­mong the Jewes. Now there were 3 sorts of causes or actions among the Jewes, 1. publick judgments, [...] [...], [...], [...] that is, concerning criminall matters, and those consisted in the condemnation and punishing of offenders against God, false prophets, &c. 2dly, in the defending of the just or upright, against all op­pression, or invasion, or false testimony, and that is called [...], concerning justice, or equity or righ­teousnesse, [...] [...]; the 3d in pleading against any for trespasse against his neighbour, as in robbery &c. and urging the law of Retaliation, to suffer as he hath done, [...] and this is called [...] concern­ing judgment. In every one of these was the Holy Ghost at his coming to be the advocate for Christ a­gainst the world, who had rejected and crucified him; One action he should put in against the world of the first kind, [...], concerning that que­stion whether Christ were guilty of being a false pro­phet, or they of not believing a true prophet, the Mes­sias of the world, and should demonstrate or prove them guilty of a great crime, viz. of not believing the Messias, and that should be managed thus, There are rules set down, Deut. 18. 22. to discern and dis­tinguish a false prophet from a true, and particularly to discern the Christ or Messias, v. 18. viz. if under­taking to be the Messias, and to prove that by foretel­ling things, which were not in the power of the devil to work or to foretell, all the things which he foretold came to passe. Now one of the things foretold by Christ, was, that the Spirit or Paraclete should come, Which being fulfilled by his coming, and his coming from God, and not from the devil, but destructive to his kingdome, this would be a convincing argument, that he was a true prophet, and so the Messias, which he affirmed himself to be, and so that they were guilty of a great sinne, in not believing on him, of a greater in crucifying him, and therefore that they ought to expect that pu­nishment of excision, Deut. 18. 19. which after, within a while, did accordingly befall that nation. A second [Page 317] action which the Holy Ghost did put in for Christ a­gainst the world, was to vindicate his innocence, though he had suffered among them as a malefactor, and his way of managing that was, by giving them assurance, and convincing them, that he which was thus condem­ned and crucified by them, was by God taken up into heaven, (as a clear testimony of his innocence) to par­take of his own glory there. The third action was that of judgment (or of punishing injurious persons by way of Retaliation) against Satan, the cause, and author of the death of Christ, who put it into Judas's heart, and the chief Priests and Pharisees, the former to deliver up, the latter to put him to death: And by the coming of the Holy Ghost, and preaching of the word thorough the world, and so the spreading of Christianity among the Gentiles (which was an effect of this coming, and office of the Holy Ghost,) this work of Retaliation was wrought most discernibly on Satan, or the Prince of this world; he put Christ to death, and he himself is slain, (as it were) his kingdome destroyed, his idols, Oracles, abominable sins, (whereby he reigned every where among the Gentiles in the heathen world) were remarkeably destroyed by this coming of the Holy Ghost, and so the world, and the Prince thereof judged, sentenced, and condemned judicio talionis, to suffer from Christ, as he had dealt with him, and that was the con­vincing the world [...], concerning judgment. This seems to be the meaning of this very difficult place, to the understanding of which I acknowledge to have received light from the learned Hugo Gro­tius in his Annotations on the Gospels, and from Val. Schindler in his Pentaglott. in the word [...] p. 1521. C.

b Note: [...] V. 23. In that day] [...], In that day here, may possibly be mistaken, by assigning too re­strained a sense to it. For if it be applied to that part only of the precedent verse, But I will see you again, which notes the space immediately following his Resur­rection (see c. 14. 19.) and antecedent to his Ascension, it will not then be proper to affirm of that space, that they should ask him nothing; for it is evident that at that time of seeing him, they asked him many things (see Act. 1. 6.) But as this Resurrection of Christ was attend­ed with his Ascension to heaven, and sending the Para­clete, so it is most exactly true which here follows, In that day ye shall ask me nothing, that is, shall have no need of asking more questions, The Paraclete shall teach you all things. [...] That this is the meaning of [...] here, which is rendred asking, and not that other notion of asking for praying in the following words, may appear first by v. 19. where they being dubious and uncertain what he meant by, yet a little while, and ye shall not see me, &c. it is said, Jesus knew that they would [...], ask him, that is, ask him the meaning of that speech, and to that he here referres in the same word, In that day, when that course shall be taken for the instructing you so perfectly, [...], ye shall ask me no­thing. 2dly, By the changing of the word in the other part of this verse, where it is [...], whatsoever ye shall ask or begge, of the Father, &c. and not as it is here, [...]. In the same sense must the phrase [...], in that day be taken again ver. 26. that which is there said, belonging not peculiarly to that time betwixt his Resurrection and Ascension, but to the state of them, and all Christians after Christs departure from them, to the right hand of his Father.

CHAP. XVII.

1. THese words spake Jesus, and lift up his eyes to heaven, and said, Father, [the hour is come, glorifie thy son, that thy son also may glorifie thee.]

Paraphrase 1. The time of my suffer­ing is come, enable me to go thorough all that is now before me, ready to come upon me, and receive me up into thy glory, v. 5. that in the strength of my resurrection, the Gospel may be received, and believed in, over the whole world.

2. As thou hast given him power over all flesh, that he should give eternall life to as many as thou hast given him.]

Paraphrase 2. According as thou hast given me power of sentencing all men, condemning or absolving them, which power is to be instated on me at my resurrection, that I may give eternall life to all, whom thou hast to so given me, so inclined their hearts that they cordially and sincerely come unto me; see note on c. 6. d.

3. And this is life eternall, thatThey know thee [...] they might know thee the only true God, and Whom thou hast sent, Jesus Christ, [...] Jesus Christ whom thou hast sent.]

Paraphrase 3. And all that is required to make men partakers of this eternall life, is, beside the knowledge of the Father, the onely true God, (together with obedience to his commands formerly revealed by him) the embracing Christ, and acknowledging his commission from the Father, (and him as the onely true God also, 1 Joh. 5. 20.) and so receiving and observing all that is said and commanded by him.

4. I have glorified thee on the earth: I have finished the work which thou gavest meThat I should doe it, [...] to doe.]

Paraphrase 4. I have testified and pro­claimed thy will here in this world, and so glorified thee here, and have done all, which thou hast appointed me to doe by way of office or ministery here.

5. And now, O Father, glorifie me with thine own self, with the glory which I had with thee before the world was.]

Paraphrase 5. And doe thou now, O Father, deal with me propor­tionably, assume this passible, mortall, humane nature of mine, wherein I have served thee, unto a participation of that honour and dignity and glory, which, before I took this nature on me, I enjoyed with thee before the foundation of the world, even from all eternity, see Phil. 2. 6, 9.

6. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word.]

Paraphrase 6. I have made known thy will to those peculiar disciples, v. 18. whom thou wert pleased by thy grace to fit, and so to bring to me, to undertake my discipleship, and attend me in the nearest relation, who being servants of thine, have received my word, and obeyed it as thine, (see note on c. 6. d.) and served me in the publishing of it.

7. Now they have known that all things whatsoever thou hast given me, are of thee.]

Paraphrase 7. These have cordially acknowledged that all that message v. 4. on which I was sent, was committed to me by thee.

8. For I have given unto them the words which thou gavest me, and they have received them, and have known surely, that I came out from thee, and they have believed that thou didst send me.]

Paraphrase 8. For that message by thee committed to me, I have committed to them, and they have received it, as that which in my name they will communicate from thee to the world, being sufficiently assured that my coming and preaching was all by commission from thee.

9. I pray for them; I pray not for the world, but for them which thou hast given me, for they are thine.

10. And all mine are thine, and thine are mine, andI have been glo­rified, [...] prayer for that, which for others I cannot pray, a prayer for their constancy (in persecutions, v. 15.) and continuance in the faith, and union with me, v. 12. this I can ask, only for believers, (for they only are capable of it) not for the world of im­penitent unbelievers, (who will be sure to despise and trample on, and persecute them, v. 14.) for believers I say, and peculi­arly for my disciples, whom thou, by having iven them to me in an eminent manner, must look on as thine own, and also reward them, for having received, and confess'd, and performed service to me. I am glorified in them.]

Paraphrase 9, 10. I now offer up a prayer peculiarly for them, which I know are most pre­tious in thy sight (praying for all believers v. 20. and at other times, though not now, for his very Crucifyers) and that

[Page 318] 11. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father,keep them through thy name which thou hast given to me, for the Kings MS and many anti­ent copies read [...], [...]nd so the Sy­riack, Eu­thymius, Theophy­lact, Cyril. keep through thine own name those whom thou hast given me, that they may be one, as we are.]

Paraphrase 11. And this, because now I am likely to leave them to hazards and persecutions, and whilst I am a leaving the world they tarry in it, Therefore, holy Father, I beseech thee, take them into thy tuition, and protect them in the discharge of their Apostleship, which after my departure lies wholly on them, keep all my disci­ples by thy power, (and by that declaration of thy will, which thou hast afforded me, by the Gospel, thy power un­to salvation of all believers) from peril and defection, that they may live to teach and preach uniformly (all agreeing in the same) what I have taught them, in like manner as I have taught, (without any alteration) what I had from thee.

12. While I was with them in the world, I have kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdi­tion; that the scripture might be fulfilled.]

Paraphrase 12. All this while of my continuing among them, I have laboured, by thy will to them, to confirm them, and also to preserve them from danger, and it hath succeeded well, of all those whose hearts were by thy preventing grace so prepared, as that they came to me and undertook my service (see note on c. 6. d.) none hath miscarried or fallen off (see c. 18. 9. and here v. 15.) but only that wicked traytor prophe­sied of, Psal. 109.

13. But new I come to thee, [...] And now come I to thee, these things I speak in the world, that they might have my joy fulfilled in themselves.]

Paraphrase 23. But now that I am to depart from them, I beseech thee, and expresse this request of mine publickly, while I am here, that that courage which I exhort them to, and that cheerful­nesse, in passing thorough all hazards, may, by their knowing that I thus pray for them, be confirmed in them, and that the joy, which my presence among them now maintains and holds up in them, may be continued to them completely, when I am gone, by remembring what I have now done for them.

14. I have given them thy word, and the world hath hated them, because they are not of the world, even as I am not of the world.

15. I pray thee not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.]

Paraphrase 14, 15. By receiving that doctrine which I have taught them from thee, they are sure to be persecuted by the men of this world, and all I beseech for them, is, not that they should be taken hence from preaching it to the world, but preserved constant in all affli­ction, that they fall not off from thee, nor miscarry in the approaching danger, (see v. 12. c. 18. 9.) but live to testifie thy truth to the world.

16. They are not of the world, even as I am not of the world.]

Paraphrase 16. They will not be for the world to like or entertain, any more then I have been.

17. Sanctifie themfor, or in [...] through thy truth. Thy word is truth.]

Paraphrase 17. Be thou pleased there­fore to set them apart, to fit them, and consecrate them for the preaching of thy truth, the Gospel. See v. 19. and S. Chrysostome.

18. As thou hast sent me into the world, even so have I also sent them into the world.

19. And for their sakes I sanctifie my self, that they also might be sanctified for, or in [...] through the truth.]

Paraphrase 18, 19. For to this office and undertaking they are sent by me, as I was by thee, (see c. 20. 21.) therefore I intercede, and withall I offer my self up a sacrifice, for the consecrating of them, that they may doe as I doe, venture their lives in the preach­ing thy will, and by this offering of mine, as the ceremony of their consecration, be consecrated, or set apart for that function.

20. Yet doe I not pray for them onely, [...] Neither pray I for these alone, but for them also which shall believe on me through their word,

21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.]

Paraphrase 20, 21. And what I beg for them I beg also for all suc­ceeding believers which shall by them hereafter be brought to the faith (and succeed them in the government of the Church) that they also may accord and continue uniformly in one faith and doctrine, that which I from thee have taught, and this by obeying our example, following the copie, which we have set them, by agreeing one with the other in all things, that so this agreement of all (thee, and me, and them) may be a powerfull means of convincing the world that I am sent by thee, which the diyisions (and dissensions) of my disciples may bring into suspicion.

22. And the glory which thou gavest me, I have given them: that they may be one, even as we are one.

Paraphrase 22. As for my disciples (to whom he returns again, the 20th and 21th verses being included in a parenthesis, see c. 6. note d.) To this end I have furnished them with the power of working miracles (called the glory of God c. 11. 40. and the glorious things done by him Luc. 13. 13.) that they may preach this doctrine. Doe thou therefore sanctifie them also, that as I have been able to doe what­soever works of power thou are able to work, so they may be able to doe also, through the presence of our power working in them.

23. I in them, and thou in me, that they may beperfected into one [...] made perfect in one, and that the world may know that thou hast sent me, and hast loved them as hast thou loved me.]

Paraphrase 23. I working in, and en­abling them, as thou dost me, that they may be thus sitted, and consecrated to their office, in being partakers of the same miraculous power, and through zeal to thy truth, conferre all their endeavours to the propagating thereof. And this, as it may appear to be an effect of thy favour toward them, in like man­ner as it was to me, will be a means of convincing the world, that thou hast sent me, and in like manner them also, because such power can be had from none but thee.

24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory, which thouor gavest me before the founda­tion of the world, be­cause thou hast loved me. hast given me; for thou lovedst me before the foundation of the world.]

Paraphrase 24. And for all that thus sincerely come from thee to me, which from being thy servants come and receive, and believe in me, (see c. 6. note d.) obey my message also, for them I pray, that they may fol­low me to heaven, that they may manifestly see the honour wherewith thou hast magnified me, (an effect of thine infinite love toward me) before all eternity, and not look on me any longer as a mortall passible man, such as now I am, see v. 5.

25. O righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me.]

Paraphrase 25. And yet for all this, righteous Father, the rulers and great men of the world doe not acknowledge thee after all thy goodnesse to them, as appears by their not receiving of me, who am sent by thee: But as I have received the Revelation of thy will, known thy secret counsels, so, though the world have not, yet these disciples of mine, for whom I now pray, have been convinced, and acknowledge that I come from thee.

[Page 319] 26. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me, may be in them, and I in them.]

Paraphrase 26. And therefore I have revealed thee, and thy attri­butes, and purposes to them, and will doe so still; that as thou hast express'd thy love to me, so I may expresse mine to them, and enable them to work the same works, that I am able to work.

CHAP. XVIII.

1. WHen Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entred and his disciples.

2. And Judas also which betrayed him, [knew the place:] for Jesus oft times assembled there with his [...] resorted thither with his disciples.

Paraphrase 2. knew that to be the place where Jesus used to be, and where he would be found at this time.

3. Judas then having received a band of men, and officers from the chief priests and Pharisees, cometh thitherwith lights and lamps with note a lanthorns and torches and wea­pons.]

Paraphrase 3. Judas therefore furni­shing himself with a band of souldiers, and some of the mi­nisters of the Sanhedrim, cometh to that place with candles and lamps, many of both sorts (which, though it were full moon, might yet be needfull, by reason of clouds) and withall, weapons, to apprehend, when they had found him.

4. Jesus therefore knowing all things that [...]ere com­ming upon him, came out, [...] should come upon him,] went forth, and said unto them, Whom seek ye?

Paraphrase 4. Jesus therefore knowing all that was done by them, and what was approaching to him,

5. They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also which betrayed him, stood with them.

6. As soon then as he had said unto them, I am he, [they] went backward, and fell to the ground.

Paraphrase 6. the souldiers, &c.

7. Then asked he them again, Whom seek ye? And they said, Jesus of Na­zareth.

8. Jesus answered, I have told you that I am he. If therefore ye seek me, [let these goe their way.]

Paraphrase 8. let my disciples, all but my self, be dismist, or not apprehended.

9. That the saying might be fulfilled which he spake, Of them which thou gavest me, have I lost none.]

Paraphrase 9. And by this means that speech of his (see ch. 17. 12, 15.) had another, beside the ordinary completion, that no one of his disciples was cut off with him.

10. Then Simon Peter having a sword, drew it, and smote the high priests ser­vant, and cut off his ear: the servants name was Malchus.

11. Then said Jesus unto Peter, [Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?]

Paraphrase 11. This ought not to have been done by thee: shall I not suffer patiently, without resisting, what my heavenly Father hath determined I shall suffer?

12. Then the band, and theColonel, [...] captain, and officers of the Jewes took Jesus and bound him,

13.See Lu. 3. 2. And led him away to [Annas] first, (for he was father-in-law to Caia­phas) which was the high priest that same year.

14. Now Caiaphas was he which gave counsell to the Jewes,] that it was ex­pedient that one man should die for the people.

Paraphrase 14. This was that Caia­phas, who spake those words in the Sanhedrim, as they were consulting about Christ, ch. 11. 50.

15. And Simon Peter followed Jesus, and so did [another disciple.] That disci­ple was known unto the high priest, and went in with Jesus into thehall, [...] palace of the high priest.

Paraphrase 15. John.

16. But Peter stood at the dore without. Then went [that other disciple which] was known unto the high priest, and spake unto her that kept the dore, and brought in Peter.

Paraphrase 16. John, who

17. Then saith the damosell that kept the dore unto Peter, Art not thou also one of this mans disciples? He saith, I am not.

18. And the servants and officers stood there, who had made a fire of coales (for it was cold) and they warmed themselves: and Peter stood with them and warmed himse.

19. The high priest then asked Jesus of his disciples, and of his doctrine.

20. Jesus answered him, I spake [openly] to the world, I ever taught in the Synagogue, and in the Temple, whither the Jewesor come together from eve­ry place, for some copies read [...], but the Kings MS. [...] all the Jewes assemble. alwaies resort, and in secret have I said nothing,

Paraphrase 20. publickly, before an as­sembly (see note on c. 7. a.)

21. Why askest thou me? Aske them which heard me, what I have said unto them: behold, they know what I said.

22. And when he had thus spoken, [one of the officers which stood by, or gave Jesus a blow with a rod or wand, [...]. see note on Mat. 26 m. struck Jesus with the palme of his hand, saying, Answerest thou the high priest so?]

Paraphrase 22. One of the Appari­tors or Serjeants that were there, thinking himself autho­rized to doe it by the judgment of Zelots, struck Jesus, as one that had violated the sanctity of the high priest.

23. Jesus answered him, If I have spoken evil, bear witnesse of the evil; but if well, why smitest thou me?

Paraphrase 23. Jesus answered him, If there were any ill in my speech, accuse me and prove it; but if there were no crime in me, why dost thou strike me?

24. Now Annas had sent him bound unto Caiaphas the high priest.

25. And Simon] Peter stood and warmed himself, they said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

Paraphrase 25. And in Caiaphas's hall, Simon

[Page 320] 26. One of the servants of the high priest (being his kinsman, whose ear Peter cut off) saith, Did not I see thee in the Garden with him?

27. Peter then denied again, and immediately the cock crew.

28. Then led they Jesus from Caiaphas unto thepraetor's hall, and it was morn­ing, [...], [...] hall of judgement: and it was early, And they themselves went not into the judgement hall, note b lest they should be [defiled; but that they might eat the Passeover.]

Paraphrase 28. legally polluted by be­ing present among the heathen or Roman souldiers, which be­ing a legal pollution would make it unlawful for them to eat the Passeover.

29. Pilat then went out unto them, and said, What accusation bring you a­gainst this man?

30. They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.

31. Then said Pilate unto them, [Take ye him and judge him according to your law. The Jews therefore said unto him,we have no autho­rity note c It is not lawful for us to put any man to death.]

Paraphrase 31. Do ye take him, and proceed with him according to your own laws. But they re­plied, You know that we cannot proceed in a capital matter, according as our laws require, the power of punishing capitally be­ing taken away from us by the Romans.

32. That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.]

Paraphrase 32. Jesus had foretold that he should be lifted up or cruci­fied, which was a Roman punishment, This prediction of his was now to be fulfilled, and to that tends the Jews saying, that the power of putting men to death was taken from them, and was onely in the power of the Roman Procurator.

33. Then Pilat entred into the judgement hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

34. Jesus answered him, [Sayest thou this thing of thy self, or did others tell it thee of me?]

Paraphrase 34. Dost thou ask this que­stion for thine own satisfacti­on, or as a crime laid to my charge by the Jews?

35. Pilate answered, [Am Ia Jew? Thine own nation and the chief Priests have delivered thee unto me: What hast thou done?]

Paraphrase 35. Can I know what the Jews out of their books and prophecies expect and promise themselves? The Jews have laid this to your charge; that you pretend to be their King, What have you done to give occasion to this charge?

36. Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.]

Paraphrase 36. In answer to Pilat's que­stion, v. 33. Jesus said, I pre­tend not to, nor aime at any earthly kingdom, If I did, I should engage my followers in a military manner to assist me as their King, and defend me from be­ing delivered into the Jews power; but now by the contrary (as appears by the reproof of Peter ver. 11.) it appears that I do not pretend to any such earthly kingdom.

37. Pilate therefore said unto him, Art thou a King them? Jesus answered, [Thou sayest that I am a King. To this end was I born, and for this cause came I into the world, that I should bear witnesse unto the truth. Every one that is of the truth heareth my voice.]

Paraphrase 37. It is as thou sayest, I am a King, I was born in hu­mane flesh to this end, name­ly to be a King, Luk. 1. 32. and for this cause came I into the world, (see note on c. 1. a) that I should testifie the truth of God, therefore I testifie this, and every servant of God is con­vinced of it, and accordingly receives and obeyes me.

38. Pilate saith unto him, [What is truth?] And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

Paraphrase 38. What meanest thou by the truth?

39. But ye have a custome that I should [release unto you one] at the Passe­over: will ye therefore that I release unto you the King of the Jews?

Paraphrase 39. set one prisoner at li­berty at your intreaty

40. Then cried they all again, saying, [Not this man, but Barabbas. Now Bar­abbas was a robber.

Paraphrase 40. No by no means, but release to us Barabbas. This abbas was a robber. Barabbas was one that in an insurrection had been guilty of murther, Act. 3. 14. and was a robber also.

Annotations on Chap. XVIII.

a Note: [...] V. 3. Lanthornes] The word [...] from [...] is used, saith Phavorinus, [...] for a lamp, or light, but that, saith he, expresly [...], not for a lanthorn, but, as he goes on, ( [...]) any thing that hath a light on it, which being as 'tis there, contradistinct to the lanthorn, is a candle on a candlestick, or somewhat proportionable to that among the Jews, which we usually expresse by the word Lights, that is candles, &c. set out for use and service.

b Note: [...] V. 28. Lest they should be defiled] The Praetors hall was full of Pilates Roman souldiers; now these being Gentiles, are in that condition, of which Maimonides saith, [...] that they are to be accounted for such, as have a perpetual issue of blood upon them, whensoever any thing is to be done wherein the question of cleannesse or un­cleannesse is considerable, As here in the eating the Passeover, of which no unclean person was to partake. So that by presence among the Gentiles this legal un­cleannesse is contracted, as much as by any thing. Hence is that of Act. 10. 28. [...] [...], It is unlawful for a Jew to be joyn­ed to, or converst with an heathen: so Act. 11. 3. Why didst thou go in to those that were uncircumcised, and didst eat with them? And Justin out of Trogus speak­ing of the Jews, and affirming falsly, that they were banish'd out of Aegypt, for fear of infecting the Aegyp­tians with some disease, Lest, saith he, they should be avoided, and hated by all other nations for the same cause, Caverunt nè cum Peregrinis communicarent, quod ex causa factum, paulatim in disciplinam reli­gionémque convertit, they took care never to communi­cate with strangers, which being first done on this cause (so this Heathen had resolved to defame them) by de­grees turned into discipline and religion, that is, be­came a setled law among them. So Apollonius Molo in Joseph. l. 2. cont. Appion [...] [...], They might not con­verse with them which chose to live after other customes of life.

c Note: [...] V. 31. It is not lawful for us to—] The Jewish Rabbines were wont to say, that Fourty years before the destruction of the second Temple, the power of Judica­ture [Page 321] in capital crimes was taken from them, because, say they, murtherers prevailed and dissipated capital punishments from Israel. And accordingly it appears that Christ here was crucified by the Romans, the Jew­ish form of hanging being by stoning first, and then setting up a stake and a piece of wood acrosse it, and hanging the dead person up (his hands being joyned and nailed together) toward the West, and then taking him down, and burying the wood with him: But for crucifying men alive, as the Romans did Christ, there is nothing to be found among the Jewes, who, if they had had the execution of him, would first have stoned him, which they often attempted to doe. See Paul. Fa­gius on the Chald. Paraph. Deut. 21. 22.

CHAP. XIX.

1. THen Pilate therefore took Jesus and scourged him.]

Paraphrase 1. Then Pilate thinking to satisfie the Jewes importunity by inflicting this lighter punishment on him, appointed Jesus to be scourged, meaning, when he had done, so to release him, see Lu. 23. 16.

2. And the souldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe.

3. And said, Haile King] of the Jewes: and theyOr struck him with rods or cudgels, [...], see Matth. 26. note m. smote him with their hands.

Paraphrase 3. And saluted him as a mock-king.

4. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, [that ye may know that I find no fault in him.]

Paraphrase 4. And professe to you, that having scourged him I found nothing capital in him, or which may deserve farther punishment, or indeed any at all.

5. Then came Jesus forth, wearing the crown of thorns, and the purple robe, and Pilate saith unto them, [Behold the man.]

Paraphrase 5. See him that ye accuse for taking upon him to be King of the Jewes, these are all the ensignes of his dignity, You see he hath been scourged and reproachfully used, This may suffice for any fact by him committed, Lu. 23. 16.

6. When the chief priests therefore and officers saw him, they cried out, say­ing, Crucifie him, crucifie him. Pilate saith unto them, Take ye him and crucifie him, for I find no fault in him.

Paraphrase 6. When therefore those of the Sanhedrim, and the offi­cers that attended them, saw him, they called to have him crucified; But Pilate profest he could find nothing for which to doe it, and therefore they must doe it themselves, if they would have it done, for he could not.

7. The Jewes answered him, We have a law, and by our law he ought to die, because he [made himself] the son of God.

Paraphrase 7. took upon him to be

8. When Pilate therefore heard that saying, he was the more [afraid.]

Paraphrase 8. afraid of passing any sentence against him.

9. And went again into the judgment hall, and saith unto Jesus, [Whence art thou?] But Jesus gave him no answer.

Paraphrase 9. What is thy stock or ex­traction?

10. Then saith Pilate unto him, [Speakest thou not unto me? knowest thou not that I have power to crucifie thee, and have power to release thee?]

Paraphrase 10. Wilt thou behave thy self thus obstinately toward me, who have it in my power either to put thee to death, or to free thee from it?

11. Jesus answered, [Thou couldst have no power at all against me, except it were given thee from above, therefore he that delivered me unto thee hath the greater sinne.]

Paraphrase 11. I am under no crime at all, in which thou mayst found the right of putting me judicially to death, and having the whole host of Angels at my command, I am also able to rescue my self out of thy hands; So that thou hast neither right nor power to inflict any punishment on me, were it not that God, who is my father, hath in his great wisdome, and divine counsells, for most glorious ends, to the good of the world, determined to deliver me up into thy power, to suffer death under thee. And this is a great aggravation of the sinne of Judas, and the Jewish Sanhedrim, he to deli­ver me up to them, they to make thee their instrument to serve their malice, in crucifying me, not only an innocent person, but even the son of God himself. This they have had means to know better then thou, and therefore though thy sinne be great, yet theirs being against more light, is much more criminous, and shall accordingly be more severely punished.

12. Andf [...]om hence, [...] either from this time, or this thing, here­upon from thenceforth Pilate sought to release him: but the Jewes cried out, saying, If thou let this man goe, [thou art not Caesars friend:] Whosoever maketh himself a king,opposeth Caesar, [...] K. speaketh against Caesar.

Paraphrase 12. This speech of Christs was so resented by Pilate, that from that time he was very solicitous to have him set at liberty. But the Jewes clamours and threats overaw'd him, telling him that this Jesus was a stir­rer of sedition, and disturber of the government, and if he did not put him to death, he should not perform the part of a Pro­curator of the Roman Empire.

13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat, in a place that is called the pavement, but note a in the [He [...]rew] Gabbatha.

Paraphrase 13. Syriack

14. And it was the preparation of the Passeover, and note b aboutthe antient Greek and Latine MS. read [...] it was about the third hour: but the Kgs MS. [...], it was about the fixt. the sixt hour:] And he saith unto the Jewes, Behold your King.

Paraphrase 14. And it was the Paschal day of preparation to the feast of unleavened bread, and 'twas toward noon or midday.

15. But they cried out, Away with him, away with him, crucifie him. Pilate saith unto them, Shall I crucifie your King? The chief priests answered, We have no King but Caesar.

16. Then delivered he him therefore unto them to be crucified: and they took Jesus and led him away.]

Paraphrase 16. Thereupon he passed sentence against him, accord­ing to the votes of the Jewes, that he should be crucified, and the souldiers, v. 23. led him away to execution.

17. And he note c bearing his crosse went forthto the place, [...] into a place, called, The place of a scull, called in the Hebrew, Golgotha.]

Paraphrase 17. And a crosse being laid on his shoulder, he was led toward a place called in Syriack Golgotha, that is, the place of a scull (but by the way they met Simon of Cyrene, and made him carry the crosse part of the way.)

18. Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

19. And Pilate wrote [a title,] and put it on the crosse, and the writing was, Je­sus the Naza­rene, [...] of Nazareth, the King of the Jewes.

Paraphrase 19. the cause of his death, his accusation, see note on Mar. 15. b.

[Page 322] 20. This title then read many of the Jewes, for the place, where Jesus was crucified, was nigh to the city: and it was written [in Hebrew, and Greek, and Latine.]

Paraphrase 20. Syriack words, but He­brew letters, and in Greek and Latine words.

21. Then said the chief priests of the Jewes] to Pilate, Write not, The King of the Jewes, but that he said, I am King of the Jewes.

Paraphrase 21. Then they of the Jew­ish Sanhedrim said

22. Pilate answered, [What I have written, I have written.]

Paraphrase 22. The inscription shall not be altered.

23. Then the souldiers when they had crucified Jesus, took his garments (and made four parts, to every souldier a part) and also his [coat, now the coat was without seam, woven from the top throughout.]

Paraphrase 23. under-garment (see Lu. 23. 34.) which was woven, all of one piece.

24. They said therefore among themselves, Let us not rent it, but cast lots for it, whose it shall be; that the scripture might be fulfilled, which saith, They parted my rayment among them, andfor my vestment, (or coat, v. 23.) [...] upon my vesture they did cast lots. [These things therefore the souldiers did.]

Paraphrase 24. This therefore was ex­actly, according to that pre­diction, done by the souldiers.

25. Now there stood by the crosse of Jesus his mother, and his mothers sister, Mary the wife of Cleophas, and Mary Magdalene.

26. When Jesus therefore saw his mother, and [the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son.]

Paraphrase 26. John, he said unto his mother, John shall supply the place of a son to thee, to sustain thee, (see note on 1 Tim. 5. b.)

27. Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home.]

Paraphrase 27. And to John, Deale thou with her, as with thine own mother; whereupon John took her home to his own house with him.

28. After this Jesus knowing that all thingsas yet were finished, or fulfilled, [...] were now accomplished, that the scripture might be fulfilled, saith, I thirst.

29. Now there was set a vessel full of vineger, and they filled a spunge with vineger, and put it upon hyssope, and put it to his mouth.]

Paraphrase 28, 29. After this, Jesus considering that all this while, or thus farre, all the prophe­cies concerning him had pun­ctually been fulfilled, to give farther occasion to the fulfilling that of Psal. 69. 22. he saith, I thirst. Or, seeing that now all was completed, save only that one particular prediction, he calls for somewhat to drink, knowing that, according to that of the Psalmist, they would give him vineger, And accordingly so they did.

30. When Jesus therefore had received the vineger, he said, It is finished, and he bowed his head, and gave up the ghost.]

Paraphrase 30. And assoon as he had drunk of that, he said aloud, All prophecies are now fulfilled, as farre as belongs to my life, and bowing his head, as in a gesture of adoration and prayer, he said, Father, into thine hands I commend my spirit, and so expired.

31. The Jews therefore, because it was the preparation, that the bodies should not remain upon the crosse on the sabbath day, (forthat was a great sab­bath day) that sabbath day was note d an high day]) besought Pilate that their leggs might be broken, and they taken away.

Paraphrase 31. Then the Jews, that the bodies of the dead might be quickly taken from the crosse, and not hang there on the day following, which was the first day of unleavened bread (to which this day of the Pasch was the eve or preparation) and also Saturday, and so a feast and a sabbath together.

32. Then came the souldiers and brake the leggs of the first, and of the other which was crucified with him.]

Paraphrase 32. The souldiers there­fore according to appointment went to take them down, and lest there should be any life in them, and so being taken down they should run away and escape, they brake the leggs of the two thieves.

33. But when they came to Jesus, and saw that he was dead already, they brake not his leggs.

34. But one of the souldiers with a spear pierced his side, and forthwith came there out blood and water.

35. And he that note e saw it, bare record, and his record is true, and he knoweth that he saith true, that ye might believe.

36. For these things were done that the scripture should be fulfilled, A bone of him shall not be broken.]

Paraphrase 35, 36. And John the writer of this, testified the truth of it, and his testimony, though of a single witnesse, is worthy of belief, because he was an eye-witnesse, and the thing testified agrees with a prophecie, Psal. 34. 20. A bone &c.

37.Zach. 12. 10. And again another scripture saith, note f They shall look on him whom they pierced.

38. And after this, Joseph of Arimathea (being a disciple of Jesus, but [se­cretly,] for fear of the Jewes) besought Pilate that he might take away the body of Jesus, and Pilate gave him leave; he came therefore and took the body of Jesus.

Paraphrase 38. Not following him o­penly,

39. And there came also [Nicodemus] which at the first came to Jesus by night, and brought a mixture of myrrhe and aloes, about an hundred pound weight.

Paraphrase 39. See ch. 3. 2.

40. Then took they the body of Jesus and wound it in note g swaths linen clothes with the spices, as the manner of the Jewes is toembalm [...] bury.

41. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre, wherein was never yet man layd.]

Paraphrase 41. Now neer the place of his crucifixion there was a garden, where this Joseph had a tomb (Mat. 27. 60.) which he had newly hewed out for his own use, and no body had as yet ever been buried in it.

42. There laid they Jesus therefore, [because of the Jewes preparation day,] for the sepulchre was nigh at hand.

Paraphrase 42. See v. 31.

Annotations on S. JOHN, Chap. XIX.

a Note: [...] V. 13. In the Hebrew Gabbatha] The word is Sy­riack or Chaldee, and so called Hebrew here, accord­ing to the custome of the New Testament, [...] which calls the Syriack language (being at that time the vulgar of the Jews) the Hebrew, and therefore Nonnus in his pa­raphrase reads [...].’ and v. 17. [...],—’ and of the inscription on the Crosse [...], [...] the Syrian still, where the Evangelists read Hebrew.

b Note: [...] V. 14. About the sixth hour] Here is a seeming diffe­rence between the Evangelist, and S. Mark, in the spe­cifying the time of day, wherein Christ was condemned and led immediately to crucifixion. It is here [...], about the sixth houre, but there Mar. 15. 25. [...]It was the third houre and they crucified him. If the reading of the antient Greek and Latine MS. were here to be heeded, this controversie were soon at an end, for that reads here [...] it was about the third houre. And so Peter Bishop of A­lexandria reads it, adding [...], as the accurate Copies have it, & that written with S. Johns own hand, which is still preserved in the Church of Ephesus, and is had in great Reverence by the faithful there. But of what authority that relation is may yet be questioned, and the antient Alexandrian Copy which we have oft cited by the name of the Kings MS. accords in the main with the printed copies [...] it was as it were the sixth. And it is more probable that the reading [...] the third in Mark should move some transcribers here to read [...] too, (to take away this seeming difference, and to accord the Evangelists, which they conceived to differ, if it were read [...] the sixth,) then for any to turn [...] to [...], contrary to what was before in S. Mark, if they had found it otherwise. This other way then will be more proper to salve the difficulty. That the whole [...], night and day, or four and twenty hours, was divided into eight parts among the Jews, is ordi­narily known, each of them containing three houres, the third, the sixth, the ninth, and the twelfth hour, and then the like again for the several watches of the night; These also were houres of prayer, and of going up to the Temple in the day time, and at each of them the trum­pet sounded to congregate, or call pious persons thither. This sound of the trumpet was it that gave denomina­tion to the hour; when the trumpet had sounded to the sixt-hour-prayers, it was then said to be the sixth hour, & not till then, Onely when that time approached, and was nigh at hand, it was said to be [...], or [...], about, or as 'twere, the sixth hour. Now not only that time, when that hour came, was call'd by that name, but also from that, all the space of the three hours, till the next came, was called by the name of the former; all the space from nine of clock till twelve was called the third hour, All from twelve till three after noon, the sixth hour. So that the time of Christs crucifixion being supposed to be somewhat before, but yet near our twelve of clock, or midday, as it may truely be here said that it was [...] about, or as 'twere the sixth hour, (and so S. Luke hath it, chap. 23. 44.) so it is as truely and fitly said by S. Mark, that it was [...] the third hour, that space which is call'd by the name of the third hour being not yet pass'd, though it drew toward an end.

c Note: [...] V. 17. Bearing his Crosse] Christs carrying his crosse, was a part of the Roman custome of crucifying; so saith Plutarch, de ser. Num. Vin. [...] [...], Every one of the malefactors, that are to be put to death, carries out his own crosse. So Artemidorus, [...] [...], he that is to be nailed to the crosse first carries it upon his shoulders, and so Plautus distinct­ly, Patibulum ferat per urbem, deinde affigatur cruci, Let him carry it thorough the city, and then be fastned to it. And whereas in the other Gospels, there is no men­tion of this, but onely of their pressing Simon of Cyrene to carry it for him (which is not mentioned here) the way of reconciling that difficulty is very easy, by affirm­ing, that he first bare it himself according to the Roman custome (which S. John, according to his wont, menti­ons, because it was omitted by the rest) but after, meet­ing Simon by the way, they made him bear it for him.

d Note: [...] V. 31. An high day] That day was the first of Un­leavened bread, and the sabbath too, and therefore a sabbath, and a great day. For that which is among the Hebrews [...] a feast, [...], convocatio coe­tus, the day of solemn assembly in any feast, (such were the first day, and the last of the feast of Tabernacles, the first, and seventh of the feast of Unleavened bread, and the day of Pentecost) is by the Jews, writing in Greek called [...], a great day. So it is rendred by the Greek Isa. 1. 13. [...], where we read calling of assemblies. Hence is that of Tertull. cont. Marci. l. 5. Dies observatis, &c. Ye observe dayes, & among them he names jejunia & dies magnos, fasts and great dayes, so Job. 7. 37. the last day of the feast of Tabernacles, which was a day of calling assemblies, is there call'd [...], the great day of the feast. See Scal. proleg. de Emend. Temp. p. 7. & 6.

e Note: [...] V. 35. Saw it] This speech of this Evangelist, and his so much care in the testifying of this fact from his own sight of it, is an argument that he looked on it as a very weighty and considerable passage. And so 1 Job. 5. [...] 6. he makes use of it as such; This is he that came with water and blood, not by water onely, but by water and blood, and v. 8. There be three that bear witnesse on earth, the Spirit, and the water, and the blood, and these three agree in one. What the particular is, wherein the weight of this passage lies, will be worth considering. And first it is ordinarily affirmed that there is a capsula. on the left side of the heart, called the pericardium, wch hath water in it, of continual use for the cooling of the heart, and that the coming out of water with the blood here, was a testimony of the wounding his very heart, the entring of that iron, the spear, into his soul. Against this others have framed an objection, that it was not the left, but the right side of Christ, which was at this time wounded by the souldier, and that the Arabick texts generally expresse it so (see Kirstenius Arab. Gram. p. 5.) and consequently that the [...], the wa­ters flowing out together with the blood, could not be any natural effect of that wound. But that objection is of little force; for 1. such is the posture of the heart in the body, rather in the middle then enclining to the left side; and 2dly. so great is that pericardium, as Anatomists find, especially after death when the water much encrea­seth, that if the right side were pierced so deep as to the heart, it would send out water. And therefore this may first be resolved, that this being an evidence of the woun­ding of the heart, and the Physicians Maxime being cer­tain, [...] he that is wounded in the heart must certainly die, and ‘Sanantur nullâ vulnera cordis ope,’ wounds in the heart are absolutely incurable, this flow­ing of water with the blood was an evidence and de­monstration of his being truely dead (this one wound being sufficient to secure that, if he had not been dead before, v. 33.) and so the confutation of most Hereticks of the first ages, which affirmed him to have suffered death onely in appearance. But beside this, another con­clusion S. John in his Epistle is willing to draw from it, viz. that believing Jesus to be the son of God, is an ef­fectual means of overcoming the world, 1 Joh. 5. 5. for to the proving of that it is, that this observation is [Page 324] made use of by him, [...] This is he that came with water and blood, v. 6. And that argument lies thus, The baits, or temptations, which the world useth, are of two sorts, allurements of carnall pleasures, and terrors from apprehension of persecutions; the Gnosticks at the time of his writing that Epistle made use of both these to seduce the Orthodox Christians, the all kind of carnall pleasures which they profess'd, was one bait, and the per­secutions from the Jewes upon the Orthodox Christi­ans, which the Gnosticks, by complying with them, a­voided, was the other temptation. Against these two S. John sets up purity, and patience, as the two prime doctrines, and commands of Christ (which every true beleever is strictly concerned in) exemplified by him­self, (who was 1. pure and sinlesse, and yet 2ly suffered death, [...] the death of the crosse) and most lively adum­brated by the water and blood, which he had observed to come from Christs side in this place. The water that was the embleme of all spotlesse purity, and the blood was the evidence of his fortitude and constant pa­tience, laying down his life for the truth of God, and these two [...] testifie, and declare the necessity of these two (and so of overcoming the world) in every one that believes aright in Christ. And whereas 'tis there added, that the Spirit testifies also, and that the Spirit (i. e. the Spirit, as a witnesse, i. e. the testimony of the Spirit) agrees in one with these two, i. e. with the testimonies of the water and blood, that is thus to be interpreted, not only that the Spirit coming down on Christ, who was after crucified by the Jewes, did testi­fie that he was the beloved son of God in whom he was well pleased, i. e. perfectly innocent, though he suffered for sinne, but also that the Spirit after the resurrection of Christ, coming on the Apostles, came as Christs ad­vocate to defend him, and convince the world, both in that action concerning righteousnesse, proving that Christ was a most innocent and righteous person, and that other concerning judgment, in punishing and re­taliating his crucifiers, the Jewes, and Satan himself, de­stroying their kingdome for their destroying of him, (see Note on c. 16. a) Beside this importance of the water and blood, the ancients have observed another al­so, that by a speciall act of Gods providence there flow­ed at this time from Christs side the two Sacraments of his Church, Baptism, and the Supper of the Lord.

f Note: [...] V. 37. They shall look on him whom—] This is one of the places in which (as also Rev. 1. 7.) the E­vangelist quotes the testimony of the Old Testament, not from the Septuagint, but from the Hebrew text. For in the place of Zach. 12. 10. the Septuagint or Greek translators read [...], reading, it seems, [...] for [...] by the mi­stake of the two letters which are so like, [...] and [...].

g Note: [...] V. 40. Linen cloths] [...] in Hesychi­us signifies [...], and [...] is by him rendred [...], a band or swath; so ch. 20. [...] 7. and so the [...] in the story of Lazarus, c. 11. 44. which word is by Grammarians derived from [...] mors, and so signifies peculiarly those swathes that be­long to dead men, wherein their whole body was wound, ‘— [...],’ saith Nonnus. In relation to which it is that Act. 5. 6. they are said to wind up Ananias, when he is dead.

CHAP. XX.

1. The first day of the week [cometh Mary Magdalene]In the morning [...] early when it was yet dark, unto the sepulchre, and seeth the stone taken away from the se­pulchre,

Paraphrase 1. Came Mary Magdalene (and divers other women, that had followed Jesus in his life­time Lu. 24. 10.)

2. Then she runneth away and cometh to Simon Peter, and to [the other di­sciple, whom Jesus loved, and saith unto them, They have taken away the Lord] out of the sepulchre, and we know not where they have laid him.

Paraphrase 2. John, the writer of this Gospel, and told them, The body of the Lord is taken

3. Peter therefore went forth, and that other disciple, and came to the se­pulchre.

4. So they ran both together, and that other disciple did outrun Peter, and came first to the sepulchre.

5.And [...] to look, sees the [...] And he stooping down and looking in, saw the linen clothes lying, yet went he not in.

6. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

7. And the napkin that was about his head not lying with the linen clothes, but [...] wrapped together in a place by it self.

8. [...] fore. [...] Then went in also that other disciple, which came first to the sepulchre, and he saw and believed.]

Paraphrase 8. And then upon his re­port John also, that other di­sciple which came before Peter (see ch. 1. c.) to the sepulchre, went in, and saw how the swathes and napkin were laid, and be­lieved what Mary and Peter had told him, and was thereby convinced that he was risen.

9. For as yet they knew not the scripture, that heOugh [...] rise, [...] must rise again from the dead.]

Paraphrase 9. For as yet they were not assured by the prophecies of scripture that it was to be so, neither did they believe the testimonies of those that saw him risen, Mar. 16. 11, 12, 13, 14.

10. Then the disciples went away againTo th [...] ­selves, [...], [...] note a. unto their own home.

11. But Mary stood without at the sepulchre weeping, and as she wept, she stooped down, and note a looked into the sepulchre,

12. And seeth two Angels in white, sitting, the one at the head, and the other at the feet▪ [where the body of Jesus had layen.]

Paraphrase 12. of the tomb.

13. And they say unto her, Woman, why weepest thou? She saith unto them, because they have taken away my Lord, and I know not where they have laid him.

14. And when she had thus said, she turned her self back and saw Jesus stand­ing, and knew not that it was Jesus.]

Paraphrase 14. And having said so, and received answer from the Angels that he was risen from the dead, and that she should go and tell his disciples &c. Mat. 28. 5, 6. Mar. 16 6, 7. Lu. 24. 6 she went from the sepulchre toward the place where the disciples were, Mat. 28. 8. and as she goes, (see note a.) she sees a person stand­ing, which indeed was Jesus, though she knew him not.

[Page] [Page] [Page 325] 15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She supposing him to be the Gardner, saith unto him, Sir, if thou have born him hence, tell me where thou hast laid him, [and I will take him away.]

Paraphrase 15. and I will carry him to his grave again, or pro­vide some other burying place for him.

16. Jesus saith unto her, Mary. She turned her self and saith unto him, Rab­boni, which is to say, Master.

17. Jesus saith unto her, [Touch me not, for I am not yet ascended to my Fa­ther; but goe to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God.]

Paraphrase 17. This is not a time for me to company with you, as I was wont, but I go to pre­pare a place for you in heaven, where you shall hereafter enjoy me.

18. Mary Magdalen came, and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

19. [...]nd when [...] that [...] being [...] first day [...] week, [...] the dores [...] shut, [...] Then the same day at evening, being the first day of the week, when the dores [were shut, where the disciples were assembled for fear of the Jews,] came Jesus and stood in the midst, and saith unto them, Peace be unto you.

Paraphrase 19. dores of the roome where they were together were shut, for the more secre­cy to avoid danger from the Jewes,

20. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

21. Then said Jesus to them again, [Peace be unto you. As my Father hath sent me, even note b so send I you.]

Paraphrase 21. I take my leave of you (see c. 14. 27.) And doe now give you the same commission to execute in the Church when I am gone, which my [...] gave me at my coming.

22. And when he had said this, he breathed on them, [and saith unto them, note c Receive ye the holy Ghost.]

Paraphrase 22. And by that embleme signified to them the holy Ghost which should shortly come down upon them, (and thereby all those gifts of the Spirit of God, which should be necessary to fit them for the discharge of their office) Act. 2. 1. till which time they were to wait at Jerusalem, Lu. 24. 49.

23. note d Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.

Paraphrase 23. See Mat. 16. note h. and Tract, Of the Power of the Keyes.

24. But Thomas one of the twelve, [called [...] Twin, [...] Didymus] was not with them, when Jesus came.

Paraphrase 24. otherwise called Didy­mus, which by interpretation signifies the Twin.

25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, [I will not believe.]

Paraphrase 25. I shall not be perswa­ded that it is he.

26. And [ note e after eight daies again his disciples were within, and Thomas with them; then came Jesus, the dores being shut,] and stood in the midst, and said, Peace be unto you.

Paraphrase 26. the week after, the next week, that day seven nights, the disciples were again met at the service of God, and Thomas was with them, and when the dores had been fast shut for the more secrecie and security, Jesus again as v. 19. came in upon them.

27. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithlesse, but believing.

28. And Thomas answered, and said unto him, [My Lord and my God.]

Paraphrase 28. I acknowledge that thou art my very Lord, and Master, and that is an evidence to me that thou art the omnipotent God of heaven.

29. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believ­ed, [blessed are they that have not seen, and yet have believed.]

Paraphrase 29. Thy faith would have been [...] more excellent, and more eminently rewardable, if without such demonstrative evidence, thou hadst believed, and so is their faith, who have believ­ed without it.

30. And many other signes truly did Jesus in the presence of his disciples, which are not written in this book.

31. But these are written that ye might believe that Jesus is the [Christ,] the son of God, and that believing, ye might have life through his name.

Paraphrase 31. Messias.

Annotations on Chap. XX.

a Note: [...] V. 11. Looked into the sepulchre] Some difference there seemeth to be betwixt these narrations in this and in S. Lukes Gospel, As 1. Maries going to Peter, and his coming to the sepulchre are here set down before the appearance of the Angels, but in Luke the vision of the Angels is first mentioned c. 24. 4. and her going v. 9. and Peters running to the sepulchre v. 12. And in the other Gospels there is no mention of her going, till she had seen the vision. This seeming difference will be reconciled only by observing this one thing (which hath been formerly observed Note b. on the Title of the Gospel, and Lu. 6 Note d.) that Luke writing from notes, which he had collected from eye-witnesses, and not from his own knowledge, obs [...]ves not so exactly the order of time, where things [...] done or spoken, but oft-times in another method, puts together things of affinity to one another, though not done or said at the same time, and so here sets down all that concerns the women together, and then after, that which concerns Peter, though part of that which concern'd the women were done after that which is mentioned of Peter. The punctuall observation of the order being not necessary, when the things themselves are truly recited. The true order of the story seems to stand thus, Mary and the women came to the sepulchre, Mat. 28. 1. Mar. 16. 2. Lu. [...] 24. 1. Job. 20. 1. and coming they find, that before they came, an Angel with an earthquake had rolled a­way the stone, Mat. 28. 2. where the [...], there was an earthquake, must be taken in the time per­fectly past, there had been an earthquake, and an Angel had rolled away the stone, for in all the other Gospels it is said at their coming, Mat. 16. 3. that it was rolled away, and they found, Mat. 28. 2. and here, she seeth the stone rolled away, and then, going in, they found not the body of Jesus, Lu. 24. 2. Upon this Mary runs to Peter & John, which passage is only mentioned here, Then Peter, Lu. 24. 12. and Peter and John here, run to the sepulchre and satisfie themselves of the truth of her report, & having done so, Peter in Luke, and both of them here, v. 10. re­turn to their own abodes. Where by the way the phrase [Page 326] here used for their returning home, [...] being [...], they went away again, or back to themselves, gives us reason to think that Lu. 24. 12. the words should not be read [...], and he departed, wondring in himself, &c. but he departed to himself, that is, to his place of abode, wondring, &c. While they returned, the women, it seems, stay at the sepulchre, Mary here v. 11. and the women Lu. 24. 4. doubting what it should be; and then follows the appearance of the Angels one or more, two here v. 12. and Lu. 24. 4. one in Matthew and Mark, sitting on the stone, Mat. 28. 2. on the right side of the monument, Mar. 16. 5. which being suppo­sed to be one and the same Angel, doth not yet exclude a second mentioned by these other two Evangelists. The Angels speake to the women, in all the Gospels, and as­sure them of the resurrection of Christ, and upon that the women depart to tell the news. This is here said in these words, [...] [...], having said this she turned backward, not that she did so, before she received any answer [...] her speech, but the answer being at large set down in all the Gospels, that Christ was risen, that he had before told them he should rise, Lu. 24. 7. that they should carry the disciples word of it, and that they should see him in Galilee, Mat. 28. 7. Mar. 16. 7. there was no need for John that wrote those things especially that were omitted by the other, to mention this. And therefore supposing that answer to intervene after her speech to the Angel, it follows agreeably to the other Gospels, that she departed from the sepulchre, now the second time, to report his resurrection to all his disciples, according to the An­gels appointment. And in that passage all the Evan­gelists concurre, Lu. 24. 9. the women returned, which is all one with, she turned backward here, And in Matthew, and Mark, they went out with hast to tell the disciples.

b Note: [...] V. 21. So send I you] The Jews have a saying that A mans Apostle is as himself, that is, is his vicarius or proxy. For the Jews had Apostles, whom they sent on their affairs into the countries, and are not to be looked on as bare messengers, but as their proxies or deputies to receive their dues, and to act for them. So Saul was an Apostle of the Consistory to Damascus Act. [...] 9. with letters of Commission from the Rulers. Thus the Twelve, after Christs departure, had others, whom they sent on some parts of their charge, and then they were called their Apostles; So Paul and Barnabas had John, Act. 13. 5. Paul had Timothy and Erastus, Acts 19. 22. and Marke, 2 Tim. 4. 11. These when they were employed in preaching the Gospel to them that had not yet received it, the Scripture calls Evan­gelists, that is, [...] disciples of the Apostles, sent with com­mission by them to publish the Gospel, where the Apo­stles could not go, and therefore are by S. Paul placed next the Apostles, 1 Cor. 12. 28. Ephes. 4. 11. Thus Philip the Deacon, being employed by the Twelve to Preach at Samaria, is called Philip the Evangelist, Act. 8. 5, 12. and c. 21. 8. so was Steven to the Jews, Act. 6. 9. and so Timothy 2 Tim. 4. 5. Phil. 2. 19. and so Luke and others are called Apostles of the Churches 2 Cor. [...] 8. 18, 19, 23. and, as such, [...], the glory of Christ, the word which is used to denote the presence of God in any place, and so there intimates the presence of Christ in them his substitutes or proxies. Thus S. Peter preached at Rome by himself, at Alexandria by S. Mark, his Apostle; S. Paul at Rome by his Apostles, of whom Andronicus and Ju­nias were the most eminent, Rom. 16. 7. which seems to be the reason of the difference among the Ecclesiasti­call writers about the next successors of the Apostles in some Sees. By all this appears the meaning of this speech of Christ, that as he was Gods Apostle or mes­senger, and so his proxy or vicarius on the earth, so the Disciples were now made his, [...] disciples, at­tendants of his, before, v. 20. but now by this sending, [...] Apostles for ever after; sent as Commissioners to supply his place, to performe those offices over the world (to plant a Church) which he being now about to return to his father, could not corporally do, and so to succeed him in his office, and they again to send or constitute others in the like manner; see Note on Lu. 6. d.

c Note: [...] V. 22. Receive ye the Holy Ghost] [...], receive the holy Ghost, signifies here not the actual giving of the holy Ghost (for that came not on them till Act. 2. and they are appointed to stay at Jerusalem Lu. 24. 49. till they were endued with power from a­bove, which therefore, now before his Ascension they had not received, and when the Spirit came it would lead them into all truth, and as yet it appears by their question Act. 1. 6. that they were not thus led into all truth) but only the confirming to them his former pro­mise, (and, by the ceremony of breathing on them, to expresse the [...], the eternall breath, and Spirit of God, sealing it, as it were solemnly unto them) and preparing and fitting them for the receiving of it. So saith Theophylact, [...] [ [...]] [...], The words [receive the holy Ghost] signifie, be ye ready to receive him. And a­gain, [...], &c. He breathed on them, not now distri­buting the perfect gift of the holy Ghost, for that was to be done at Pentecost, but fitting them for the receiving of it. For though in the next words, whose signes, &c. the power of the Keys, or stewardship in the Church were actually instated on them, yet was not this to be exercised by them, till the holy Ghost came down upon them, as Ephes. 4. 8. It is first, he gave gifts unto men, (at the descent of the Spirit) and then, gave some Apo­stles, &c. v. 11. This interpretation of this place, will direct to the full importance of those words Lu. 4. 49. [...] I send the promise of my father upon you so as to render them directly parallel to this. The promise of the Father was the holy Ghost Joh. 15. 26. and the I send upon you all one with [...] receive him, And then the power from on high in the end of the verse, clearly sig­nifies that visible mission of the holy Ghost. And all this most aptly delivered for the proof of the words here immediately precedent, As my father sent me, so send I you, intimating that as at his mission from his father to his office, he was anointed, or consecrated with, or by the holy Ghost Act. 10. 38. by descent of the holy Ghost on him at his Baptisme Lu. 3. 23. so the Apostles at their mission or entrance on their power should be consecrated also.

d Note: [...] V. 23. Whosoever sins ye remit] That the power of binding and loosing in Saint Matthew, first promised c. 16. then farther described for the manner of it c. 18. the power of the Keyes, of admitting and excluding out of the Church, and so the power of Excommunication put into the hands of the Apostles first, and from them com­municated to the succeeding Governours of the Church, is it which is here given by Christ, may appear by the words [...] remit, and [...] retain, which are per­fectly all one with [...] and [...] loosing and binding in S. Matthew. If there be any difference, it is only this, that [...] signifies to bind, [...] [...] signifies to keep bound as well as to bind, in which respect [...] is here more proper in this place, then the other, because the order is here inverted, and [...] retaining put after [...] re­mitting, and so the word which signifies to keep bound, is more critically adapted to this place, then [...] to bind would have [...], and yet when binding is menti­oned first, [...] ( [...] in the other places) is as exact as [...]. This slight difference being granted, the words are otherwise to all uses perfectly Synonymous, [...] [...] remit and [...] loose, especially as applyed to sin, both signifie forgiving of it, the first referring to sin in the [Page 327] notion of a debt or thraldome (to both which it is ap­plied in the New Testament, to [...] debts Mat. 6. 12. [...] captivity Lu. 4. 18.) the second to sin in the notion of a band, so Gen. 4. 12. [...], or [...], my sin is greater then can be forgiven. So Exod. 32. 21. [...], O that thou wouldest forgive them that sin. And so [...] Job. [...] 42. 9. [...], he forgave them their sin by Job, that is by, his mediation, where the Hebrew read [...] God accepted the person of Job. So also for [...] and [...], the same He­brew word [...] is by the Septuagint rendred by both of them, [...] Jer. 33. 1. [...] Dan. 10. 8. & 11. 6. and so Act. 2. 24. [...] being holden is set opposite to [...] loosing, and so must signifie being kept bound, and so almost in all other places it signifies to hold fast, or take hold of, and is sometimes joyned with [...] (as holding fast is preparative to binding) Mat. 14. 3. [...] laying hold on him bound him, and Rev. 20. 2. [...] he held fast and bound. So in S. Basil speaking of the freedome of Christians in their bands, he saith they are [...], bound but not capable of binding. And accordingly it is affirmed by Theophylact on Mat. 13. that Christs promise of the power of binding and loosing was fulfilled in these words, Whose sins you do remit they are remitted, &c. And therefore whatsoever is brought byM. Selden de Cal. Heb. & de Syned. some to avoid the force of those places in S. Matthew, and to cast off the censures of the Church, (by affirming that to bind there, is to declare forbidden, and to loose, to declare law­full) being utterly unappliable to this place, where it is not whatsoever, as there, (which is more lyable to that misinterpretation) but whose sinns, &c. (which is no way capable of it; for it cannot be imagined that Christ should mean whose sinnes ye shall declare lawfull, or unlawfull) by this one method of searching the meaning of these two words in this place, is proved utterly un­effectuall. Of this see more at large in the Tract of the power of binding and loosing.

e Note: [...] V. 26. After eight daies] The phrase [...] [...], signifies after another week (that is, as it seems, on the first day of the week, as before ver. 19. For so the Jews expresse a week by eight days; So Josephus Ant. lib. 7. cap. 9. having said [...], present­ly he explains it by [...] from week to week, Thus when S. Luke saith cap. 9. 28. [...], about eight days, S. Matthew c. 17. 1. hath [...], after six days, the truth being that it was that day seven-night, which including the first and the last day is called eight days, and exclu­ding them, and referring onely to the intervall be­twixt, is called six days. Thus do we in the distin­ction of Agues, which we call the quartan and the tertian, in each including the two days which are the extremes, and not onely the intervall between the fits.

CHAP. XXI.

1. AFter these things, Jesus shewed himself again to the disciples at the [sea of Tiberias,] and on this wise shewed he himself.

Paraphrase 1. lake of Gennesareth (see note on Lu. 8. c.)

2. There were together Simon Peter,the Twinne [...] and Thomas called * Didymus, and [Na­thaniel of Cana in Galilee, and the sons of Zebedee,] and two other of his dis­ciples.

Paraphrase 2. Bartholomew perhaps (see note on c. 1.) and James and John,

3. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee.] They went forth and entred into a ship immediately, and that night they caught nothing.

Paraphrase 3. And Simon returning to his trade again, called the rest to go to fishing, and they agreed to do so, And

4. But when the morning was now come, Jesus stood on the shore, but the dis­ciples knew not that it was Jesus.]

Paraphrase 4. But either he was so disguised, or their eyes so held by Gods power and pleasure, that though they saw a man, they knew not who it was.

5. Then Jesus saith unto them, Children,] have ye any meat? They answered him, No.

Paraphrase 5. Then Jesus calling to them in a familiar manner, asked them, saying,

6. He said unto them, Cast the net on the right side of the ship, and ye shall find: They cast therefore, and now they were not able to draw it for the multi­tude of fishes.

7. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his note a upper garment or apron about him, [...] fishers coat unto him (for he was naked,) and did cast himself into the sea.]

Paraphrase 7. Hereupon John told Peter, Assuredly it is Jesus: Now when Peter heard it was Jesus, he would not stay, but only put on his upper garment (having nothing before but his inner garment upon him,) and went into the lake to goe to him.

8. And the other disciples came in a little ship, (for they were not farre from land, but as it were two hundred cubits) dragging the net with fishes.]

Paraphrase 8. And the rest of them did not so, but being not farre from land, where Jesus was, went to him by boat, dragging the net, full of fishes, along with them.

9. As soon as they were come to land, [they saw a fire of coals there, and fish laid thereon and bread.]

Paraphrase 9. they discern a greater miracle then the former, a fire of coals, and a fish laid on it, and bread, all created or produced out of nothing, by the power of Christ.

10. Jesus saith unto them, Bring of the fish, which ye have now caught.

11. Simon Peter went up] and drew the net to land, full of great fishes, an hundred and fifty and three, and for all there were so many, yet was not their net broken.

Paraphrase 11. Simon went into the ship, or boat,

12. Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord.

13. Jesus then cometh and taketh bread and giveth them, and fish likewise.]

Paraphrase 13. took bread and fish, and eat himself, and gave them to eat, to signifie to them the reality of his resurrection, See note on Mat. 26. f.

14. This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead.]

Paraphrase 14. This was the third day of Christ's appearing to his disciples after his resurrection, though the sixth time of his appearance, and the fourth that he appeared to the disciples, yet the third time also that he appeared to all, or more of them together.

[Page 328] 15. So when they had dined, Jesus saith to Simon Peter, [Simon, son ofJohn, for the Greek and Latine copie reads [...], o­thers [...] and Non­nus [...] Jo­nas note b , lovest thou me more then these? He saith unto him, Yea Lord, thou knowest that I love thee. He saith unto him, Feed my lambs.]

Paraphrase 15. Peter, Is thy love to me so great as thou didst seem to affirm it, when Mat. 26. 23. thou saidst though all men should forsake me, thou wouldst not? Is thy love surpassing the love of all other my disciples? Or is thy love agreeable to this thy expression of it, in casting thy self into the sea to come to me? v. 7. And he answered, Lord, thou knowest that I love thee sincerely, though now being taught by my former fall, I shall not make comparison with all others. He saith unto him, Let thy love be express'd to me, in thy care of that flock committed to thee.

16. He saith unto him again the second time, Simon son of Jonas, lovest thou me? He saith unto him, Yea Lord, thou knowest that I love thee. He saith unto him, Feed my sheep.

17. He saith unto him the third time, Simon son of Jonas, lovest thou me?] Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

Paraphrase 17. Jesus to exemplifie to him, how he was to use the power of the keyes promised to him, Matth. 16. calls him here three times (proportio­nably to his threefold denial) to confesse Christ, and his love to him, and so to clear himself, 2 Cor. 1. 11.

18. Verily, verily, I say unto thee, [when thou wast young, thou girdedst thy self, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.]

Paraphrase 18. In the former part of thine age thou hast been free to doe what even now thou didst, ver. 7. to live at thine own pleasure, but age shall bring pressures and afflictions on thee, within 40 years thou shalt be taken, and doe as captives doe, when they yield to the greater force, and be bound (see Lu. 12. b.) and carried to the crosse, the place of execution.

19. This spake he signifying by what death he should glorifie God. And when he had spoken this, he saith unto him, Follow me.]

Paraphrase 19. This speech of Christ was a figutative expression that crucifixion was the kind of death, by which he should confesse Christ. And to this he added these words, Follow me, that is, thou shalt follow me in sufferings, as before thou didst in discipleship.

20. Then Peter turning about, seeth [the disciple, whom Jesus loved, fol­lowing, which also leaned on his breast at supper, and said,] Lord, wchih is he that betrayeth thee?

Paraphrase 20. John, Christ's be­loved disciple, who at his last supper was next unto him, c. 13. 13. and asked him that question,

21. Peter seeing him, saith to Jesus, Lord, [But what shall this man? [...] and what shall this man doe?]

Paraphrase 21. But what shall this mans fate be?

22. Jesus saith unto him, [If I will that he tarry note c till I come, what is that to thee, Follow thou me.]

Paraphrase 22. I told you of some that should escape the fury of the evil times approaching, and continue to the time, that I shall come in judgement against Jerusalem, and destroy it by the Romans: And what harm is it to thee? and how art thou concerned to know, if John be one of these? thou art likely to follow me to the crosse, and the cheerful doing of that, becomes thee better then this curiosity.

23.Hereupon or therefore▪ [...] Then went this saying abroad among the brethren, that that discipledyeth not [...] should not die: yet Jesus said not unto him, he shall not die, but if I will that he tarry till I come, what is that to thee?

24. This is the disciple which testifieth these things and wrote of these things, and we know that his testimony is true.]

Paraphrase 24. This is he that is the author of this Gospel, which he preach'd in Asia, and about two and thirty years after Christs ascension, by the entreaty of the Asian Bishops wrote and pub­lish'd it, And the Christians of Asia, especially of the Church of Ephesus know so much of his good life, miracles and vera­city, and withall of the agreeablenesse of his time of death with what is here affirmed to be foretold by Christ, that we cannot but approve his testimony, and affixe our seal to all that is in this Gospel affirmed by him.

25. And there are also many other things which Jesus did, the which if they should be written every one note d I suppose that even the world it self could not con­tain the books which should be written.] Amen.

Paraphrase 25. Thus much was writ­ten by S. John, but much more was done by Jesus, many miracles &c. all which if they were distinctly set down in writing, they would even fill the world, the volumes would be so many.

Annotations on Chap. XXI.

V. [...] 7. Fishers coate] What [...] signifies, may thus be collected. 1. Sam. 18. 4. Jonathan is said to put it off, and give it to David. Where, as the Hebrew hath [...], pallium (see Matt. 5. Note r.) the upper garment, so by Jonathans giving it to David, it appears it was of some value, and that agrees also to the upper garment, which was such. Now though Suidas in one place interprets it [...], the inner garment, or shirt, yet it is clear by him else where, that this was his notion not of [...], but [...], for so he sets down the difference between these two, making [...], to signifie [...], the inner garment, and [...], the outer. So the old Greek and Latine Lexi­con, [...] Instita superaria, garments that are put over. Nonnus expresses this here to be cast over them, to cover their thighs,

[...]
[...],

A covering to their nakedness, Theophylact gives a lar­ger description of it, [...]It is a linnen garment that the Phenician and Syrian fisher­men gird about them, either when they are naked, or when they have other garments on, such as the Pain­ters put on the Apostles, over their other cloths; and this was the reason why Peter being naked, toyling a­bout catching of fish, to cover his nakedness, girt this garment about him. This description of his inclines me to believe that it was simply an apron, which is worn over cloths sometimes to keep them clean, sometimes is cast over the naked body to hide the shame, as we read in the story of Adam.

V. [...] 15. Lovest thou me?] To love Christ is so to love, as to hold out in confessing of him in the time of the greatest danger; see Note on Rev. 2. 4. that love that casteth out fear, 1 Joh. 4. 18. So here it is opposed to renouncing, or denying of Christ in the time of triall. Pe­ter had resolved he would never thus renounce Christ, though all others should, which was in effect that he loved Christ more then any other disciple did, But having failed foully in that particular, at the time of Christs arraignment, and denied him three times, when no other disciple, save Judas did once, Christ now [Page 329] calls to his mind that former speech and contrary per­formance of his, and by thrice repeating this questi­on, Peter lovest thou me? in respect of his three de­nials, and the first time adding the words, more then these? in respect of his magnifying his love beyond all others, he now engageth him by the sense of his fall, to a better discharge, and more constant expression of his love in converting men to the faith of Christ, and la­bouring in the Gospel, and to raise him up with some comfort after so sharp an admonition, he foretells him, that now indeed he should suffer death for the testimo­nie of this truth.

V. [...] 22. Till I come] What is oft meant in the Go­spels by the coming of Christ (viz. that famous execu­tion upon the Jews,) hath been oft mention'd, (see Note on Matth. 16. 0. & 24. b.) This John did sur­vive; Peter, of whom Christ prophesies here ver. 18. being put to death in Neros time, but John conti­nuing not only till Titus's time, but through Domi­tians and Cocceius Nervas to Trajans reign, above an hundred years after Christs birth, and so thirty years after this coming of Christ was past. So saith Iren. l. 2. p. 192. A. and by what he adds of the Se­niores qui non solùm Joannem viderint, sed & alios Apostolos, the Elders which saw not John only, but the other Apostles also, 'tis probable, that some others of the Apostles lived to that time of Trajane also.

c Note: [...] V. 25. I suppose that—] That S. John wrote this Gospel at the entreaty of the Bishops of Asia, constitu­ted by him, is affirmed by Eusebius, To which it is a­greeable that they should set their signall, or Testimo­nie to it, to recommend it to other Churches reception, And accordingly, the attestation is given in the plurall number, ver. 24. [...], we know that his testimony is true. And then this last verse, though it may be a conclusion of S. Johns, (the former attestation being included as in a parenthesis,) yet may it also well be a part of that attestation, caused by the considera­tion of the fabrick of this Gospel, on purpose designed not to set down all the passages of Christs story, but some eminent ones, pass'd by the other Evangelists: The reason of which is here rendred, because it would be too long to set down all; One only objection there is against the Bishops of Asia being authors of this last verse, [...] because the word [...] I suppose is here in the Singular number; but that is answered by observing that that word is a form usual in hyperbole's, which as it keeps this, and the like speeches from being false, as they would be, were they by way of positive affirmati­on, so is it used indifferently, whether it be one, or more that speak it.

note a THE ACTS OF THE HOLY APOSTLES.

a Note: [...] THat which is usefull to be premised concerning this book of the Acts of the Apostles, may be reduced to these few heads:

1. That Saint Luke the Physitian, which wrote the Gospel from the advertisements, which he had received from the followers and disciples of Christ which were present and eye-witnesses of the relations, wrote this history partly from other mens, partly from his own knowledge, being a companion of S. Pauls travails, for some time.

2. That this story is confined to the passages of two (not enlarged to the travails of all the) Apostles, viz: of S. Peter and S. Paul, and so doth no way pretend to give us any full relation of the plantation of Christianity in all parts, (whither all the rest of the Apostles must be presumed to have gone out, as to their severall [...], or [...], or [...], c. 1. 25. their lots, or places, or provinces,) but only affords us an essay, or tast first of what was done in Judaea and Samaria among the Jewes remaining there, and in other cities of Syria, Asia, Macedonia, &c. even to Rome, among the Jewes in their dispersons; and secondly of the revea­ling the Gospel to the Gentiles, first to some single families, as that of Cornelius, and, after the Jewes had given evidences of their obstinate resolutions of opposing them (upon that account especially, that they preach'd to the Gentiles) then to whole cities and regions, profess'dly departing to the Gentiles, as those a­mong whom they were assured of better successes then they had found among the Jewes. According to which pattern it is reasonable to believe (what we learn not from holy Scriptures more particularly, but from other stories) that the rest of the Apostles proceeded and acted in their severall journyings, and so like­wise other Apostolical persons imployed by the Primary Apostles, whither they were not at leasure to go themselves. All which as it concludes the usefulnesse, and necessity of other histories to give us a perfect knowledge of those first Apostolical times, so it is farre from prejudging the authority and credit of those other Records and relations, which having no sacred character upon them, are yet written by those, whom we have no reason to suspect as deceivers, though we acknowledge them fallible.

3. That of S. Peters actions, or travails, the relations here given us are very few, not to be compared with the many other, which are not mention'd, And they proceed no farther then to his deliverance from Herods imprisonment, and the death of that persecutor, which happen'd in the year of Christ 44. After which he is known to have lived four and twenty years, and certainly was not an unprofitable steward of Gods talent entrusted to him all that time.

4. That the passages of S. Pauls travails are also but summarily and shortly set down, save only for some part of that small space, wherein S. Luke, the writer of this story, was present with him; and accordingly as from the conversion of S. Paul Anno Ch. 34. there is very little said of him, till his coming to Iconium, which was twelve years after, so the story proceeds no farther then his first coming to Rome An. Ch. 58. After which he lived ten years, and having preached the Gospel in Spain and other parts of the West, at last came to Rome again and suffered martyrdome there, after Cestius's siege of Jerusalem, and the Christians departure to Pella, which consequently both he and S. Peter lived to see, and died both of them (before the taking of it by Titus) An. Ch. 68.

CHAP. I.

1. THe former treatise have I made, O Theophilus, of all that Jesus be­gan both to doe and to teach,]

Paraphrase 1. The Gospel which I wrote was designed by me to set down for the use of all Christians (see Lu. 1. note c.) a relation of all things, which Jesus both did, and taught, see note on Mar. 2. a.

2. Untill the day in which he was taken up, after that he, through the Holy Ghost, had given commandments unto the Apostles whom he had chosen.]

Paraphrase 2. From the time of his birth to his assumption to heaven, before which, on that very day that he rose from the dead, Joh. 20. 19. he breathed on his chosen Apostles, and said, Receive the holy Ghost, v. 22. and so by virtue of the power com­mitted to him by his Father, who formerly had sent him, v. 21. he gave them commission in like manner, and delegated the go­vernment of his Church to them, and commanded them to preach, and by testifying his resurrection from the dead to confirm his doctrine to all the world.

3. To whom also he shewed himself aliva fter his passion by many infallible proofs, being seen of them fourty daies, andtelling them the things, [...] speaking of the things pertaining to the kingdome of God.]

Paraphrase 3. To which end he ap­peared to them after his resur­rection, and gave them many sure evidences that it was truly he, and talked with them of the Church which should be planted and ruled by them, and of many other things concerning the Gospel, (and his dealing with the enemies thereof. See v. 7. Mat. 3. note g.)

4. AndEating of familiarly conversing [...] being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

5.That [...] For John truly baptized with water, but ye shall be note a baptized with the holy Ghost, not many daies hence.]

Paraphrase 4, 5. And as he eate and drank, and was familiarly con­versant with them, thereby to give them all possible assu­rance of the truth of his re­surrection, and so of his power and Godhead, and that he was indeed the undoubted Messias, (see Note on Matt. 26. f.) he gave them order after this manner, Go not from Jerusalem suddenly, but there expect a while the completion of that promise, which I gave you from the Father, in these worde, when I told you, that as John baptized his disciples with water, so you should have to that an addition of the holy Ghost's coming down upon you within a while, till which time you were to stay here at Jerusalem, and not go about your businesse of preaching in other places.

[Page 331] 6. They ther­fore, when they met him, asked him [...] When they therefore were come together, they asked of him, saying, Lord wilt thou at this time restore again the kingdome to Israel?]

Paraphrase 6. And as the disciples met Jesus after his resurrection, they asked him, saying, Doe you mean now presently to repair, and settle that kingdome on your followers, which hath been pro­phesied of, Dan. 7. 18. (see note on Mar. 17. a.) and so doe what is expected from the Messias?

7. And he said unto them, It is not for you to know the times or note b themoments. seasons which the Father hath put in his own power.]

Paraphrase 7. To whom Christ re­plied, It is not for you to know the secrets which God will keep to himself, and such is the time & moment of Christ's entring on his kingdome, see Mat. 24. 36.

8. But ye shall receivepower of the Holy Ghost com­ing upon you, [...] power after that the holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.]

Paraphrase 8. Only this I shall tell you, that the holy Ghost shall shortly descend on you, and give you a formall commission for the execution of your office, and then you shall testifie the truth of what I have done and said, proclaim and divulge it first in Jerusalem, then all Judea and Samaria; and, after the Jewes shall have rejected the Gospel, depart to the heathen world, to the uttermost parts of the earth.

9. And when he had spoken these things, while they beheld, he was taken up, and note c a cloud received him out of their sight.]

Paraphrase 9. And after he had said thus much in their presence and sight, he was taken up by Angels from the earth, in a bright shining cloud, which inclosed him, so that they could see him no more.

10. And while they looked stedfastly toward heaven, as he went up, behold two men stood by them in white apparell.]

Paraphrase 10. And as they looked earnestly after him, Lo, two Angels appeared to them as in a shining gloriour manner of array.

11. Which also said, Ye men of Galilee why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, [shall so come in like manner as ye have seen him go into heaven.]

Paraphrase 11. shall come one day to judge the world in as glorious a manner, as now he is gone up to heaven, his going thither is not an absolute departing from you, but a seising or taking possession of that his kingdome, which he shall exercise till the end of the world.

12. Then returned they unto Jerusalem from the mount called Olivet, which isneer Ieru­salem, a sab­bath daies journey from it, [...] &c. from Jerusalem a sabbath daies journey.]

Paraphrase 12. This was done on the mount Olivet, which is seven furlongs (saith the Syriack interpreter) distant from Jerusalem, Thither therefore they immediately returned from thence.

13. And when they were come in they went up into note d an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bar­tholomew, and Matthew, James the son of Alphaeus, and Simonthe Ze­lote, note on Mat. 10. c. Zelotes, and Judas the brother of James.

14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.]

Paraphrase 13, 14. And when they were come to Jerusalem, they resorted to the Temple, and in one of the upper rooms of that structure, the eleven Apostles constantly perform­ed their devotions together with the women that were wont to attend Christ, and Mary the mother of Christ, and James and the rest of his kindred.

15. And in those daies Peter stood up in the midst of the disciples, and said, ((And there was a mul­titude of names to­gether, a­bout [...] &c. The number of th note e names note f together were about an hundred and twenty.)]

Paraphrase 15. Now at a time, when there was a good company of them (to the number of sixscore) gathered together to the publick service of God, Peter being a person of speciall account among the Apostles briefly address'd his speech unto the rest of the eleven, and said,

16. Men bre­thren, [...], Men and brethren, this scripture must needs have been fulfilled, which the holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.]

Paraphrase 16. Sirs ye know what the Psalmist prophecied Ps. 41. 9. which being from the Spirit of God, it was of necessity to have a completion, and accordingly 'tis now punctually accomplished in Judas, of whom the holy Ghost then foresaw and foretold it, viz.

17. That, [...], For he was numbred with us, and had obtained part of this ministery.]

Paraphrase 17. That he was of our society, a fellow disciple, one of the twelve sent out and impower'd by Christ, Mat. 10. 1, 5. and being one of those to whom the keyes Mat. 16. and the power of binding Mat. 18. and of judicature Mat. 19. 28. were promised by Christ, he was in de­signation an Apostle of Christ as truly as any of us.

18. Now this man purchased a field with the reward of iniquity, and note g falling on his face headlong, he note h burst asunder in the midst, and all his bowels gushed out.]

Paraphrase 18. But for a sum of money he delivered up his Master to his enemies, those of the Sanhedrim, and having done so, was troubled at that which he had done, and threw back the money in the Temple into the chief priests hands (who durst not keep it themselves, or put it into the Corban, but were willing to employ it on some charitable use, and so bought with it a field to bury strangers) and the sense of this black fact casting him into a deep melancholy, he fell forward on his face upon the ground, in a fit of suffocation, and his belly burst, and all his entrails came out, (see note on Mat. 27. a.)

19. And it was known to all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is to say, the field of blood.]

Paraphrase 19. And this act, & this fate of Judas, was notoriously known to all that dwelt at Jerusalem, and thereupon the field, which was bought with that money, was vulgarly known by the name of the Field of blood.

20. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: And his note i Bishoprick let another take.]

Paraphrase 20. To him therefore be­longeth that, which Psal. 69. 25. & Psal. 109. 8. was said, not by way of execration, but by way of prediction, that as he shall come to a desperate miserable end, so that office of power and authority, which Christ hath designed to be given him with the rest of the twelve (which was, first to plant, and then to oversee, and govern the Church, as a Bishop of it) shall be bestowed on another man.

21. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out among us,

22. Beginning from the baptisme of John, unto that same day that he was taken up from us, must one be ordained to be a witnesse with us of his resur­rection.]

Paraphrase 21, 22. It is therefore our duty according to this pro­phecie to make choice of some one of these persons that are now here with us v. 15. and who have continued with us ever since Jesus undertook to teach us, and to rule us, as a Master disciples, even from the time that John baptized him, (pre­sently after which Jesus began to call and gather disciples, Joh. 1. 43. & Mat. 4. 12. 17. 18. & Mar. 1. 17.) till his assum­ption to heaven: that so he may be taken into the Apostleship (see v. 8.) to perform that which Judas should have done, that is, [...]oe, and preach the Gospel (now much more confirmed by the miracle of Christ's rising from the dead) in those cities, and [...], which were (or had been, if he had not thus dealt) assigned Judas.

23. [...] they appointed two,] Joseph called Barsabas, who was surnamed Justus, and Matthias.

Paraphrase 23. And the eleven, to whom this speech was addrest v. 15, 16. pitch'd upon, and proposed two, leaving it to the lo [...]s to decide, which of them it should be.

[Page 332] 24. And they prayed and said, Thou Lord, which knowest the hearts of all men,point out of these two one whom, [...] &c. shew whether of these two thou hast chosen.]

Paraphrase 24. And the Apostles prayed and said, O Lord that knowest the secrets of all hearts, be thou pleased to direct the lot to him, whom of these two thou hast chosen.

25. That he may take part of this ministery and Apostleship, from which Ju­das by transgression fell,to goe [...] that he might goe to his note k own place.]

Paraphrase 25. That he may take that part of the charge (which did, or should have belonged to Judas, but was deserted and forsaken by him) and so betake himself to the discharge of it.

26. And they gave forth their lots, and the lot fell upon Matthias, and he was note l numbred with the eleven Apostles.]

Paraphrase 26. And they put in two lots, one for Joseph, another for Matthias, and Matthias being chosen by the lots, was received in to make up the number of the twelve Apostles, and to perform that office which belonged to him as such (see v. 22.) viz. to preach Christ, and testifie that he was risen from the dead, and was by that declared to be the Messias, or Son of God in power.

Annotations on Chap. I.

a Note: [...] V. 5. Baptized with the Holy Ghost] What is meant by this phrase [...], ye shall be baptized with the holy Ghost in this place, is determined by the circumstance of the time, then fu­ture, and yet not many daies after Christs speaking of it; And it is clearly meant of the holy Ghosts visible de­scending upon the disciples, c. 2. 2. by which he should doe two things especially, 1. He should give them te­stimony of the truth of all that Christ had said unto them, Joh. 15. 26. as by his descending on Christ at his Baptisme he testified (and thereby God the Father him­self) that Christ was the beloved son of God, in whom he was well pleased, i. e. who declared nothing, but the truth and good pleasure of God to them. 2ly. He should testifie to others, that whatsoever they should teach, was also the will of God, and so authorize them for the solemn testifying of Christs resurrection, &c. give them power, and commission, and graces to dis­charge their whole ministery, as witnesses now design­ed, and pointed out by him to declare and testifie to all Israel what Christ had done, and said in their presence, v. 8. and that he was risen from the dead, v. 22. This may the more appear by taking notice of the oppositi­on here set betwixt Johns baptizing with water, [...] and the baptizing of the Apostles with the Spirit, here spoken of. To baptize is to wash or purifie, belong­ing to all the kinds of purifications among the Jewes, (see Note on Mar. 7. c.) and from thence more espe­cially to the receiving of Proselytes, admitting Disci­ples: This John did, after the manner of the Jewes, by water onely, or by the ceremony of immersion in wa­ter, which among them was the way of sanctifying any thing (i. e. fitting or setting apart for holy uses) and therefore the Priests washings of himself, before his officiating, are called in the Talmud [...] (Joma c. 3. §. 3.) sanctifications. Beside this, John did nothing else to his disciples, or those that came in to him upon his preaching; But Christs disciples, that were to be consecrated to an office, in a more eminent manner then Johns, being to have the whole power of disseminating the Gospel, and governing the Church of Christ after him, were not only to be received in, as Proselytes, with that ceremony of washing, but God from heaven was visibly to instate this power upon them, and withall to testifie the truth of that doctrine, which they were to preach; And this was to be done by the holy Ghosts descending in a visible manner, i. e. revealing himself gloriously by the appearance of Angels (whose appea­rance signifies Gods peculiar presence.) And thus we see it fulfilled Act. 2. 2, &c. And what befell the Apo­stles there, as the first fruits of the Church of the Jewes, converted to Christianity, the same was, in the effects of it, vouchsafed by God to Cornelius, and his family, as the first fruits of the Gentile-converts, Act. 10. 44. which, saith S. Peter, put him in mind of this speech of Christs, that John baptized with water, but ye shall be baptized with the holy Ghost, c. 11. 16. i. e. was a demonstration to him, that God had accepted these Gentiles, and so that they were fit to be baptized, Act. 10. 47. By this will appear the meaning of those places in the Gospels, Mat. 3. 11. I baptize you, i. e. John baptizeth you, with, or by water (that was the ce­remony of his receiving men to repentance, or absolu­tion, and pardon of sin upon repentance, and that was all that John did, but he that comes after me, he shall baptize you with the holy Ghost, and with fire, i. e. Christ shall send the Holy Ghost, in a glorious appea­rance, in flames of fire, to come down visibly upon you, and so to assure you of the truth of the doctrine which I teach you, or else (as fire was used for consecra­tion, fire upon the altar, to devour the sacrifice, and that fire first coming down from God to doe it, Levit. 9. 24. and fire from the altar, a coal from thence, to touch Isaiahs lips, and set him apart for his Prophetick of­fice) to separate, and consecrate you for your Apostle­ship, and after that, upon all unreformed impenitents, he shall come with fearfull judgements; see Mat. 3. 11. Act. 2. 17, 19. &c. So 'tis also Luc. 3. 16. men­tioning both the holy Ghost, and the fire too, though Mark 1. 8. and John 1. 33. mention not the fire, but only the holy Ghost. Besides these two speciall uses of the holy Ghosts descending on them, one common con­stant use there was also, which belonged to all Chri­stians, not only Apostles (as appears by Joh. 7. 39. where Christ mentions the Spirit, which not only the Apostles, but believers in common, i. e. all Christians should receive after his Ascension) the giving them strength to perform what God now required of them, and therefore all that came into the Christian Church, as proselytes of Christ (not only those that were set a­part for the ministery) are said to be born a new, i. e. received as Christian proselytes, and baptized with water, and the holy Ghost, Joh. 3. 5. not only made partakers of the ceremony of Johns Baptisme, water, which signifies purging from sinne, but, over and above that, made parrakers of the holy Ghost, being received into the Christian Church by those, on whom the holy Ghost came down, Act. 2. (and that not onely for themselves, to confirm the truth of Christs preaching, and to give them their commission, but also) to rest upon them, as the founders of the Christian Church, so that they might communicate the benefit, and in­fluences of it to others, to the end of the world, so farre as was usefull to the condition of every one; And that is to fit every one, and enable him to discharge that cal­ling, whereunto he is admitted; As if he be admitted barely into the Church, to be a Christian, then beside water, wherein he is baptized, after the manner of all other Proselytes, he hath also from God, by the Apo­stles blessing of him, the holy Ghost bestowed on him, i. e. those benefits of it, which belong, and are necessary for every Christian, viz: pardon of sinne, and grace to lead a new life; and this styled being born a new of wa­ter, and of the holy Ghost, Joh. 3. 5. and is int [...]ted to be an effect, or consequent of Christs Ascen [...] v. 13, 14. (after which it was that the holy Ghost came down [Page 333] upon the Apostles here) and to be a superior thing (and that which more effectually tended to the salvation of believers, that is, Christians, Joh. 3. 15.) then either the Jewish or Johns Baptisme, which, being the Ba­ptisme of water alone, was not able to bestow this, and therefore it is, that they that had been baptized onely with Johns Baptisme, Act. 19. were by the Apostles, when they knew it, baptized farther in the name of the Lord Jesus, (see c. 2. Note d.) In like manner, they that were admitted into the Church, to any speciall function, as to that of Bishops, (which consisted in the exercise of Censures, and in the power of ordain­ing others) or c. 6. to that of Deacons, (and of Pres­byters afterwards) who had some parts of sacred fun­ctions communicated to them, that of preaching the Gospel Act. 8. 12. and of baptizing, were thus admit­ted also by the Apostles (and after them by the Bishops their successors) by laying their hands on them, and blessing, or consecrating them, that is, giving them the holy Ghost also, that is, that externall commission, which here they had, by the holy Ghosts descent upon them, and also (for some time) extraordinary gifts of tongues, and miracles, and prophecying, usefull for the dis­charge of those functions.

b V. 7. The seasons] The word [...], which some­times signifies an opportunity, or seasonable time, some­times also signifies a moment, or least particle, of time. Thus 'tis wont to be defined [...], it is that wherein there is no time; And so it seems to signifie here, where Gods reserving the [...] times and moments, in his own hands, so that they shall not be known by them, seems parallel to the day and hour knoweth no man, the day, and the times noting a larger proportion of time, and the hour, and the moment a lesser, and accordingly the Vulgar reads vel momenta, or moments.

c Note: [...] V. 9. A cloud] The appearance of Angels is or­dinarily described by a cloud, as hath been formerly said; and so here the clouds receiving him, signifies the Angels receiving him. Thus when Exod. 25. 22. it is said of the covering of the arke, There will I meet thee, and commune with thee from betwixt the two Cheru­bims, &c. It is Lev. 16. 2. I will appear in the cloud upon that propitiatory, or covering, of the ark.

d Note: [...] V. 13. An upper roome.] It is said by the writer of this book Lu. 24. 53. that the Apostles after Christs Assumption returned to Jerusalem, and were [...], continually in the temple, praising, and blessing God (which clearly signifies that the Temple at Jerusalem was the place (not of their continuall a­bode, but) of their constant daily performance of their devotions; see Lu. 2. 37.) and so he concludes that Gospel. And here where he begins another book, and, in that, the story after the Ascension of Christ, and so repeats that again v. 9. &c. he adds v. 12. as he had said in the Gospel, that they returned to Jerusalem, and when they came thither, [...], they went up into an upper room, and there, that is, in that upper room, saith he, (the same S. Luke, that before had said, they were continually, or at the times of devotion, con­stantly in the Temple) all the eleven disciples [...], conti­nued unanimously in prayer and supplication, that is▪ did there daily perform their devotions, and religious offices, manifestly referring to the [...], or upper room, where they daily did so; And so ch. 2. 1. where they are said to be all unanimously [...] to­gether (a phrase to denote their sacred assemblies, or [...]) this sure denotes the [...], the upper room, as the constant place of their daily devotions. From the comparing of these two places, and the phra­ses used in the severall places, [...], they were continually, and [...], they were continuing, being perfectly equivalent, some difficulty would arise, how the Temple should by the same historian be set down as the daily constant place of their devotions, in one place, and the upper room in the same manner and phrase, to be it, in the other, were not this way of reconciling that difficulty neer at hand, (taken notice of by some late Criticks, but not favoured by others) viz: that the Temple had many chambers, and upper rooms in its circuit, (which served not only for the uses of the Priests, and for the keeping of the holy things, but stood open some of them for religious meetings also.) So 1. Chron. 28. 1. in the pattern that David gave to Solomon, we have expresse mention of the Porch, and the houses thereof, and of the treasuries there­of, and of the upper chambers thereof, &c. So again in Solomon's building 1 Kin. 6. 5, 6. chambers round a­bout, of the first, 2d, and 3d story, and 2. Chron. 3. 9. he overlaid the upper chambers with gold, and so, I suppose, Jer. 26. 10. the chamber of Gemariah in the higher court, might be one of these. And so in the se­cond Temple there will be little reason to doubt, the structure being the same, though not so sumptuous, as the former, and the names of the severall parts conti­nuing in the New Testament, which had belonged to the first building, as Solomons Porch, &c. And so of­ten in the Talmud, Joma, c. 1. the chief priest seven daies before the day of expiation is fetch'd from his owne house, [...] to the chamber of the paredrin, and so in the Gemara, he that offered the red cow, was brought [...] to the chamber of the house of the stone, and many the like, as to the chamber of the house Abtines, and that peculiarly cal­led [...] the high, or upper room of the house Abtines, and so in like manner, the chamber where the Priest wash'd himself, is described to be over the [...] and so to be an upper room. And so these upper rooms being parts of the Temple, whosoever were assembled in any of them (as it is said the Apostles were) are truly said to be in the Temple. If this be granted, as it will be hard to give any other tolerable sense of it, then, in all probability, the [...] c. 2. 46. the house where they brake bread, or received the Sacrament, joyned with their continuing daily with one accord in the Temple, will be this place also, where they did that more privately, which could not, we may pre­sume, be done in the Temple in any more publick place. For that the phrase [...] signifies no more then [...] in the house may appear by comparing Rom. 16. 4. with 1 Cor. 16. 19 where the Church in their house in one place, is [...] in the other; see note on 1 Cor. [...] 16. c. And for the word House that that is used for the Temple, or any part of it, even for these upper rooms, which we now speak of, is clear both by comparing the Gospels, Mat. 23. 35. with Lu. 11. 51. (where that which is [...] house in one, is [...] tem­ple in the other) and also by the Talmud where the Temple, it self is frequently called [...] house, and so also the severall rooms or chambers in it, [...] before mentioned, the house of the stone, [...], the house of washing, Joma c. 3. §. 2. (and that called [...], an holy place in opposition to common or pro­fane) [...] over the house of Happarvah; Which house of Happarvah, being explained what it is, in Middoth c. 5. (to wit, the place where the skins of the sacrifices were salted) is there called [...] Conclave Happarvae, the chamber of Happar­vah, House, and Chamber, being there used in the same notion, and noting the severall chambers in the Tem­ple to be called [...] houses, and those, holy places, fit for sacred uses, and so here used by the Christians for their meetings, to eat the Lords supper together, which they could not hope to be permitted to doe more open­ly in the Temple, the Christian religion being not much favoured by the Jewes. Of these rooms or houses in the Temple we find mention in Epiphanius de ponder. [Page 334] ch. 14. where of Adrian he saith, that visiting Jerusa­lem, he found the Temple demolished [...], except a few houses, [...], &c. and the little Church of God, where the disciples returning from the mount Olivet went up to the upper room, [...], &c. for there it was built, that is, in part of mount Sion, which clearly affirms this upper room to have been a part of Sion, and so of the Temple, as was said, and afterwards to have been by the Christians built into a Church. And accordingly Theophylact and Oecumenius, [...], by the house he means the Temple, for in that they did eat.

e Note: [...] V. V. 15. Names] That the word [...] name is here ta­ken for a person, not literally a name, will easily appear by the like use of [...] in the Hebrew; for though that primarily signifie a name, yet 'tis ordinarily used in the Hebrew writers in this other sense for person, and with an Emphatical adjunct ( [...], the name) it is com­monly set to signifie God, who is [...] he that is; And from thence, in Ignatius's Epistle to the Ephesians, [...], to carry the name, is to carry God, that is, Christ about with him (the impor­tance of that Martyrs title [...]) and is therefore rendred by the vulgar translator, Nomen Christi cir­cumportare, to bear about the name of Christ. And so S. Cyprian uses the word nomen, name. So S. Chryso­stome Hom. 1. in Rom. p. 4. l. 1. [...], not sufficient for twenty names, that is, for an assem­bly of so many persons.

f Note: [...] Ib. Together] [...] is the Greek expression in the Old Testament to interpret the Hebrew word, [...] together, so Psal. 2. 2. [...], they assembled together, as in a councell, all about the same businesse, and designe, all as one man, and so here, and c. 2. 1. and 1 Cor. 11. 20. the phrase signifies, and note these assemblies for the service of God, to be designed for the uniting of the prayers and service of all into one, every action being to be ac­counted not the action of private men, but of the whole body, and therefore 1 Cor. 11. the eating there [...], [...] v. 21. a mans own meal, a mans eating that there which himself had brought, is set contrary to the [...], the Lords supper, or the Church meal, which is eaten [...], when they are come together to one, or the same, that is, all to be as one, not as severall.

g Note: [...] V. 18. Falling headlong] That Juda's death was caused by a suffocation of grief was shewed, Note on Mat. 27. a. The death is here described by [...], and that doth not necessarily import any more than falling forward on the face, (contrary to supinus, falling or lying on the back) as it is on the place in Matthew, expounded from the Grammarians; but it is possible also it may denote the throwing himself down a precipice, which among humane authors is frequently mention'd of those, who through excesse of melancholy, or oppression of conscience, especially up­on guilt of blood, are weary of their lives, and have this ready way to deliver themselves from that bur­then. 'Twere impertinent to multiply testimonies to that purpose; The authors of the [...] mention it of other creatures, that on occasion of great sadnesse have done the like. But whether this were the manner of his death or no, the Context gives us no means to define.

h Note: [...] Ib. Burst asunder] The word [...] is the Greek by which the old Glossary renders dissiluit, not as that signi­fies to leap down, but to break asunder, & [...] added to it signifies no more then in Latine, medius discerpitur or disrumpitur, or [...] Lu. 23. 45. that is, that he was broken in pieces, a naturall consequent of which it is, which here follows, that his bowels gushed out at the wound, or rupture.

i Note: [...] V. 20. Bishopricke] The word [...] and [...], is frequently used in the Old and New Testa­ment. In the Old Testament there be two Hebrew words rendred by the Greek [...], 1. [...], which as it is oft rendred [...], God, Lord, Angel, so once [...]. So among profane authors 'tis all one with [...] ruler, (as inOr. de con­cord ad Asi­at. Civ. Aristides, where after the mention of Kings are added [...], they that come annually as Epi­scopi, overseers, of which he had said before, [...], there come ru­lers by law every year, by which it appears that [...] and [...] rulers and Bishops are all one, and so Justinian calls those which Aristides speaks of, [...] and [...], the rulers of pro­vinces and Metropoles, and accordingly Hesychius ex­plains [...] by [...] king or governour.) The 2d Hebrew word which is rendred by it, is [...], and other the Derivatives of [...] visitavit, [...], all which note a prefect or governour, or any impowr'd by commission to exercise any authority entrusted to him. And as 'tis sometimes rendred so else­where [...], all words of government, or prefecture, and once [...], dore-keeper, to whom the keyes of the house of the Lord were committed, Ezech. 44. 2. when 'tis rendred [...], 'tis taken in five senses, 1. in an army [...], Num. 31. 14. Judg. 9. 28. 2 Kin. 11. 15. the captain of the host, 2dly, among workmen, the principal that were set over all others in the building of the Temple, 2 Chron. 34. 12, 17. 3dly, in the city, the ruler or prince, Neh. 11. 9, 14. and especially of the Priests, v. 10. and of the Levites, v. 15 4thly, in the ministery of the Temple, Eleazar the son of Aharon, (who Num. 3. 32. is [...], the ruler of the rulers of the Levites) Num. 4. 16. is called [...], bishop Eleazar. 5thly, in the house of the Lord, over which he that was set is [...], 2 Kin. 11. 18. the bishop over the house of the Lord. By all which it ap­pears that agreeable to the notion of the word in the Old Testament, [...] here (and [...] elswhere) in the New, denotes prefecture, or ruling power in the Church, viz: that Apostolick power, which at the coming of the Holy Ghost was to be instated upon him that should now be chosen into Judas's place, to be an Apostle. See Note on Phil. 1. b.

l Note: [...] V. 25. His own place] What is here meant by may be best collected from the [...], lot, or portion, of ministery and Apostle­ship, that is, of Apostolical ministery, in the beginning of the verse, the taking of which is preparative here, to his going to this. That certainly signifies [...], in Phavorinus, a part, or portion that falls to any, particularly a province that belongs to any Go­vernor, and (if that be a Bishop or Governor of the Church, then) such a Province, (styled, v. 20. out of the Psalmist, [...], Bishoprick) which he that suc­ceeds in, is said [...] to take there, as here [...] to take the portion of ministerie, &c. And then that which is thus become any mans assigned Province, can­not more fitly be express'd than by [...], the place, or Province, proper to that man, assigned to him. This therefore regularly belonging to Judas, if he had not, by his treason against his Master, forfeited it, (which is here said as in a parenthesis, being inclosed with two comma's, [...],) Matthias now succeds him in it, takes his [...] lot or portion, and so is now to go to this, as his own place or Province, which had else belonged to another. Many prejudices there are against understanding this phrase of Hell, as some have understood it; as the place whither Judas was to go. For 1. That was not his [...], the proper place or assignation, of Judas, but common to all other damn­ed [Page 335] spirits. 2. 'Twas not S. Luke's office to pass sentence on Judas, any farther, then by setting down the hain­ousness of his crime, which he had done v. 16, 17, 18, 19. and was not to proceed to judge, or affirme ought of Gods secrets, such is his going into hell. And 'tis S. Chrysostomes observation on v. 16. [...], behold the wisdome of S. Luke, how he doth not reproach or insult on Judas; but simply sets down the matter of fact, without any descant on it, and what he addes, [...] he discourses of the present vengeance, belongs evidently to what befell him in this present world, and so excludes all inlarging to his fu­ture damnation. 3. There is no propriety in saying of the one, that he sinned to go to hell, but of the other 'tis most proper so say, that he was elected to such a [...] or portion, to go, or that he might go▪ to it. To this accords Theophylact, [...]He calls that his own place which Matthias should obtain.—So O [...]cumenius, [...] It may be interpreted of Matthias, that Judas being fallen, he should have his place for his own, receiving his Bishoprick, making place and Bishoprick synonyma. So Didymus; the word [...] among many things signifies, saith he, an order, as the place of a Bishop or an Elder. So the Ordinary Gloss, ut abiret in locum suum, that is, sortem Aposto­licam, his own place, that is, the Apostolical lot, mak­ing [...] and [...] all one, just as I have interpreted it. 26. Was numbred] The word [...] is acknow­ledged to come from [...] calculus, [...] a stone, or the like, of which there were two uses, one in choises, or judg­ments, wherein they gave their votes by this means, [...]ev. 2. 17. the other in accounting or numbring. Hence [...] is express'd in Hesychius by [...], as that signi­fies counting, and by [...], judgment. Now for the use of i [...]n this place, first it is evident that Matthias, being here chosen by lot, was not chosen by the suffra­ges or votes of men; 2dly that [...] proportiona­bly to [...], signifying Originally two things, num­bring, as well as choosing, it may most probably in this place signifie being numbred, and so [...] he was numbred together with the eleven Apo­stles, will be all one with [...], he was numbred with us, v. 17. (or with [...] to be with us, v. 22.) and that is explained by [...], he obtained his portion of this ministery, that is, office Apostolical; Or if it should possibly referre to the notion of election, it must then denote Gods choice of him v. 24. by the disposing of the lot, and not any votes, or suffrages of others, which had nothing to doe in this matter: for though Joseph, and Matthias were by the Eleven nominated, or chosen, to prepare for the lot, yet that Matthias was pitch'd on and added to the Eleven, it was meerly the decision of the lot, and so the disposition of the Lord. So vain is the pretension of those, that will have this rendred, Communibus calculis annu­mer abatur, he was by common votes, or suffrages, added to that number, and then make their own deductions from thence.

CHAP. II.

1. AND when the day of Pentecostwas come was note a fully come, they were all with one accord in one place.]

Paraphrase 1. On the approach of the Lords day following the sab­bath, on which the Jewish Pentecost was celebrated, they were (all the Apostles together) assembled at the service of God, in their accustomed place. See c. 1. 13. & note c.

2. And suddainly there came a sound from heaven, as of aviolent winde brought or coming, [...] rushing mighty wind, and it filled all the house where they were sitting.]

Paraphrase 2. And whilst they were so imploy'd, suddenly they heard a great noise come down from heaven, like that of a mighty boisterous wind (to note the efficacy of this Spirit of God now descending) and it came into the upper room where they were assembled, and filled all the room.

3. And there appeared unto them cloven tongues like as of fire, and it sat up­on each of them.]

Paraphrase 3. And there was an ap­pearance of somewhat, like flaming fire, lighting on every one of them, which divided asunder, and so became the resemblance of tongues, with that part of them which was next their heads, divided, or cloven, (see note on Mat. 3. k.)

4. And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave themto speak [...] utterance.]

Paraphrase 4. And they were endued every one with gifts of the holy Ghost, That of speaking with tongues, which they never had learnt, and other miraculous powers, this coming of the holy Ghost bestowed on them.

5. And therewere abi­ding, [...] were [dwelling at Jerusalem, Jewes, devout men out of every nation under heaven.]

Paraphrase 5. abiding at Jerusalem many Jewes that came up to that feast of Pentecost, and likewise proselytes (see v. 10.) which had come from severall nations of all quarters of the world to worship the true God at Jerusalem. (See note on Mat. 23. e. and Joh. 12. a.)

6. Now when this was noised abroad, the multitude came together, [and were confounded, because that every man heard them speak in his own lan­guage.]

Paraphrase 6. and were astonished, because they being of severall nations, every of them heard the Apostles speak the language of his nation.

7. And they were all amazed, and marvailed, saying one to another, Behold, are not all these, which speak, [Galileans?]

Paraphrase 7. men born in Galilee, and that have lived there all their times?

8. And how hear we every man in our own tongue wherein we were born?]

Paraphrase 8. And how doth every of us hear them speak every of those languages which are native to us?

9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia.

10. Phrygia, and Pamphylia, in Egypt, and in the parts of Lybia about Cy­rene and strangers of Rome,both Jews and [...] Jewes, and Proselytes,

11. Cretes, and Arabians, we doe hear them [speak in our tongues the wonder­full works of God.]

Paraphrase 11. preaching the doctrine of Christ, and the great things which God hath wrought by him and on him, every of us in our own language.

12. And they were all amazed and were in doubt, saying one to another, [What will this be? [...] What meaneth this?]

Paraphrase 12. This certainly abodes some great matter.

[Page 336] 13. Others mocking said, These men are [full ofsweet wi [...] new wine.]

Paraphrase 13. drunk, and that infu­ses this faculty into them.

14. But Peter standing up with the eleven, lift up his voice, and said unto them, Ye men of Judea, and all [...] that abide [...] that dwell at Jerusalem, [be this known unto you, and hearken to my words,]

Paraphrase 14. I make it known, or proclaim it to you,

15. For these men are not drunken, as ye suppose, seeing it is but the third hour of the day.]

Paraphrase 15. That these, men are not drunk, as ye say, for it is but nine in the morning, the time of morning prayers, to which the Jews generally came fasting (see ntoe on Mat 12. a.)

16. But this is that which is spoken by the prophet Joel,]

Paraphrase 16. But the truth is, that which is now done is the completion of a famous prophecy, Joel. 2. 28.

17. And it shall come to passe in the note b last daies (saith God) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams:

18. And on my servants, and on my handmaidens, I will pour out in those daies of my Spirit, and they shall prophecy.]

Paraphrase 17, 18. In the daies of the Messias, saith God, there shall be a most remarkable ef­fusion of the Spirit of God upon men of all ranks, and qualities, enabling them which were never brought up in the schools of the prophets to goe and preach the Gospel of Christ in every city (and this was fulfilled in the descent of the holy Ghost upon the disciples, sending them to preach and fitting them with the gift of pro­phecy, and of tongues, both as a miracle to beget faith, and as a means to speak intelligibly to men of all languages.)

19. And I will shew wonders in heaven above, and signes in the earth beneath; blood, and fire, and vapour of smoke.

20. The sun shall be turned into darknesse, and the moon into blood, before that great and notable day of the Lord come.

21. And it shall come to passe that whosoever shall call upon the name of the Lordshall e­scape, [...] shall be saved.]

Paraphrase 19, 20, 21. And after that there shall be many fearfull stupendious sights and prodi­gies, and many great slaugh­ters in Judea, as foretunners and presignifications of the great famous destruction (see Mat. 3. 11, 12.) which shall befall this people (foretold by Christ, Mat. 24. see Heb. 10. a.) for their crucifying of Christ, and from which the only way to rescue any, is to repent and acknowledge Christ, which to gain men to, was the design of the coming of the holy Ghost, Joh. 10. 8.

22. Ye men of Israel hear these words, [Jesus of Nazareth, a manmarkt one by God, [...] approved of God among you by miracles, wonders and signes, which God did by him in the midst of you, as ye your selves also know,]

Paraphrase 22. This Jesus of Nazar­eth being demonstrated to be sent from God by the mighty works which by him God hath done among you, all which you know to be true, and of which ye your selves are witnesses.

23. Him being delivered by the determinate counsell and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.]

Paraphrase 23. Him, being permit­ted by God to fall into your hands, God withdrawing that protection, which was necessary to have preserved him from them, (and this by his decree, that he should lay down his life for his sheep, in order to that great designe of mans salvation, toward which he did by his foreknow­ledge discern this the fittest expedient) ye apprehended and crucified most wickedly.

24. Whom God raised up, having loosedthe [...]. the note c pains of death: because it was not possible that he should be holden of it.]

Paraphrase 24. But God hath raised him again, delivering him from the power of death, not suffering him to continue dead, the goodnesse of God being ingaged in this, not to suffer an in­nocent person (so unjustly and unthankfully handled by the Jewes) to lie under death, and, besides many other things, the pro­phecies of him necessarily requiring that he should not.

25. For David speaketh concerning him, I foresaw the Lord alwaies before my face, for he is on my right hand, that I should not be moved.]

Paraphrase 25. For of him saith Da­vid, Ps. 16. 8. I waited and looked with all affiance and confidence on God, for he is my defender, so as to keep me from miscarrying.

26. Therefore did my heart rejoice, and my tongue was glad: moreover also my flesh shall rest in hope.]

Paraphrase 26. For this, my glory, that is, my tongue (because that is the member, the instrument of glorifying God) shall rejoice, and my flesh shall rest confident.

27. Because thou wilt not leave my soul inhades, [...] hell, neither wilt thou suffer thine holy one to see corruption.]

Paraphrase 27. For though I die, yet shalt thou not leave me so long dead, as that my body should be putrefied, that is, thou shalt raise me from death before the third day be past.

28. Thou hast made known to me the waies of life, thou shalt make me full of joy with thy countenance.]

Paraphrase 28. Thou hast cheered me, & abundantly refreshed me with thy favour.

29. Men and brethren, let me freely speak unto you of the Patriarch David, that he is both dead and buried, and his sepulchre is with us untill this day.]

Paraphrase 29. Let me therefore speak to you freely and without any reservednesse (see note on Joh. 7. 13.) concerning that David that thus spake, that he died like other men, and had a solemn in­terment, and we still have his monument to shew, from whence he never rose.

30. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loynes according to the flesh, he would raise up Christ to sit on his throne,]

Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias, knowing that he should infallibly spring from his loynes, that was to be prince and ruler of his Church,

31. He seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.]

Paraphrase 31. This speech of his was prophetick, referring to this resurrection of Christ, whereupon 'tis said, that his foul should not continue in state of separation from the body, In which state though it were for a while, yet it continued not so long, till the body was corrupted, that is, not the space of 72 houres, or three daies.

32. This Jesus hath God raised up, whereof we all are witnesses.]

Paraphrase 32. And accordingly hath God raised up Christ within that space of time, within three daies, and all we Apostles are eye-witnesses of it.

33. Therefore beingexalted to the right, [...] by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which we now see and hear.]

Paraphrase 33. Being therefore as­sumed to his regall state, and office in heaven, and God having performed to him, (as all his other, so peculiarly) this promise made to him, of giving him power to send the holy Ghost, he hath accordingly now sent him, and this prodigie, which ye now see, and hear, is an effect of that, viz. the speaking with tongues, which the hour before they understood not.

[Page] [Page] [Page 337] 34. For Davidwent not [...] is not ascended into the heavens, but he saith himself, The Lord said unto my Lord, Sit thou on my right hand,

35. Untill I make thy foes thy footstool.]

Paraphrase 34, 35. For this cannot be interpreted of David him­self, though he spake it in his own person, for he never went to heaven bodily, and so cannot be said to be exalted to God's right hand, while his enemies are made his footstool: But he speaks of him, of whom this was to be verified, as of his Lord, The Lord, saith he, said to my Lord, Psal. 110. 1.

36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.]

Paraphrase 36. This great important truth therefore I now pro­claim unto you, that that Christ whom ye Jewes have crucified, God the Father hath raised up, and by assuming him to his right hand, setled him there, as a head of his Church, instated him in the true kingly office of the Messias.

37. Now when they heard this, they were pricked in their heart, and s [...] unto Peter, and to the rest of the Apostles, Men and brethren, what shall we doe?]

Paraphrase 37. Upon these words of Peter, they had great com­punction, and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne, as crucifying the Messias, they cried out most passionately to Peter, and the rest of the Apostles that were present, beseeching their directions what to doe in this case.

38. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sinnes, and ye shall receive the note d gift of the holy Ghost.]

Paraphrase 38. And Peter answered them, that there was now but one possible way left, and that was with true contrition, and acknowledgement of their sinne, to hasten out of this infidelity, and with a sincere and thorough change to come as proselytes to Christ, and enter upon Christian profession with a vow of never falling off from it, and so to receive baptisme from the Apostles, that sacrament, wherein Christ enabled them to bestow, or convey from him, remission of sinnes to all true penitents, farther promising them that they should be made partakers of the holy Ghost also, and of those gifts which by the descent of the Spirit were powr'd out on the Church, and some among them of those miraculous powers which they now saw and admired in the Apostles (see c. 4. 31. and note on c. 6. c.)

39. For the promise is unto you, and to your children, and to all that are afarre off, even as many as the Lord our God shall call.]

Paraphrase 39. For to you, saith he, the benefit of that promise appertains, if you will lay hold on it; and indeed primarily to you Jewes this promise of the holy Ghost was made, on pur­pose for this, that by our preaching to you, ye might be converted, and convinced of the vilenesse of what you have done, and upon repentance be received into mercy, and receive absolution from us, as the deputies and proxies of Christ, which is gone. And as the advantage hereof belongs primarily to you, to whom our first addresse was to be made; so in the next place, upon your rejecting it, it must be extended to the rest of the world, to all the Gentiles which shall obey and come in to Christ at his call, or upon our preaching to them.

40. And with many other words did he testifie and exhort, saying,Escape out [...] [...] Save your selves from this untoward generation.]

Paraphrase 40. And many other dis­courses he made to them, all to this effect, conjuring and hastening them with all speed to get (as the Angel did Lot out of Sodome, Gen. 19. 17.) out of this state of high provoking infidelity, wherein the multitude of Jewes were engaged.

41. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand soules.]

Paraphrase 41. And all that were real­ly affected by what he said came and renounced their former courses, and approved the sincerity of their change, and received baptisme: and that day about 3000 men were converted to Christianity.

42. And they continuedconstant [...] the tea­ [...]ing of the [...]postles, [...] and in [...]ommunica­ [...]g stedfastly in the Apostles doctrine, and note e fellowship, and in breaking of bread, and in prayers.]

Paraphrase 42. And all that were so, continued assiduous in hear­ing the Apostles teach, and in bringing their goods liberally for the use of them that wanted, v. 45. and in eating the Lords Supper, and praying together.

43. And fear came upon every soul: and many wonders and signes were done by the Apostles.]

Paraphrase 43. And a generall asto­nishment surprized men to see first those strange operations of the holy Ghost v. 4. (a consequent of which was this wonderfull accession of converts v. 41.) And withall the Apostles did many miracles of very different sorts, some of cures, and some of exemplary severities, and thereby came to have a very great authority among all that heard it, ch. 5. 5.

44. And all that believed were together, and had all things common,

45. And sold their possessions and goods, and parted them to all men, as every man had need.]

Paraphrase 44, 45. And all that re­ceived the faith assembled to­gether for the service of God, observed constant times of publick prayers, and receiving the sacrament of the Lords supper, (see note on ch. 1. e.) the richer communicated their goods to the poorer as freely, as if they had been theirs.

46. And they continued daily with one accord in the Temple, andbrake [...]ead in the [...]se, and simplici­ [...] liberali­ [...] [...], [...] note on [...]at, 6. l. charity to chose that [...] escape, [...] breaking bread from house to house, did eat their meat with gladnesse and † singlenesse of heart,]

Paraphrase 46. And they daily assem­bled in the Temple, and re­ceived the Lords supper in some of those upper rooms (see note on ch. 1. d.) and eat together in a most pious charitable manner, with great cheerfulnesse, and cordiall sincere bounty and liberality,

47. Praising God, and note f having * favour with all the people. And the Lord ad­ded to the Church daily † such as should be saved.]

Paraphrase 47. Blessing the name of God, and exercising works of mercy to all that wanted: and God daily moved the hearts of some or other to come in to this number, gave the Apostles a fruit­full harvest, every day brought them in some that obeyed the exhortation given them, ver. 40. repented and got out of the acti­ons and wicked lives of that crooked generation, and betook themselves to the obedience of Christ, see note on Lu. 13. 23. b.

Annotations on Chap. II.

a Note: [...] V. 1. Fully come] The word [...] here is all one with the simple [...] in other places. And that is taken in a peculiar notion, when 'tis applied to times, signifying that such a time is come. So Gen. 25. 24. when her daies to be delivered were fulfilled, that is, when her time of child-birth was come. For which the Evange­list reads [...], [...] The time of her bringing forth was filled, Lu. 1. 57. So Gen. 29. 21. My daies are fulfilled, that is, the time agreed upon for my taking her to marriage is now come. So Mar. 11. 15. [...], [...] the time is fulfilled, that is, now is that due season come, the criticall point, wherein, if they repent not, they shall perish. So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles, untill the times of the Gentiles [...] be fulfilled, [...] that is, till the pecu­liar season concerning the Gentiles (see the place) doe [Page 338] come. And this very [...] is so used Lu. 9. 51. [...], when the daies were fulfilled, that is, were come, of his being taken up. Accordingly [...] here, is no more then, when the day of Pente­cost was come, or upon that day.

b Note: [...] V. 17. Last daies] [...], the last daies, doe in that place of Joel literally signifie the last daies of the Jewes, immediately preceding their destruction, cal­led there, the great and te [...]ible day of the Lord: And accordingly the last daies have among the Jews pro­verbially signified the daies of the Messias, which they call [...] the last daies; and both these notions are very reconcilable. For as the coming of the Messias signifies, beside the coming of him in the flesh, his entring on his kingdome, and as a branch of that, his coming to be avenged on his crucifiers, Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection, and Ascen­sion of Christ, as here appears by the powring of the Spirit, and the prodigies, ver. 19. before the great and terrible day of the Lord, ver. 26, that is, this de­struction of Jerusalem. So 2 Tim. 3. 1. [...], in the last daies, that is, not long after the Re­surrection of Christ, should come those hard times, to wit, before the destruction of the Jewes, and so in the latter times, 1 Tim. 4. 1. So Hebr. 1. 2. [...], the daies of the Messias, and 1 Cor. 10. 11. we, that is, [...] Christians, on whom [...], the end of the ages are come. So Jam. 5. 3. speak­ing of the wealthy Jewes, he saith, that they have treasured up their wealth as fire, [...], in, or against, the last daies, that is, against those times of destruction, when their wealth should but doe them mischief, mark them out for prizes and preyes before other men. [...] So 1 Pet. 1. 5. [...], in the last time, noting, no question, that time then at hand, wherein the incredulous Jewes should be destroyed, and the believers rescued out of their persecutions and dangers, [...] which is there denoted by [...], deliverance ready to be revealed, accord­ing to the notion of [...] formerly mentioned Lu. 13. [...] 23. a. and again by [...] ( [...]) v. 6. after a little time yet of temptations or sufferings. So again for the time of Christ in generall 1 Pet. 1. 20. [...], and 2 Pet. 3. 3. and Jude 18. [...], [...] in the more speciall sense, that there should be Atheisticall scoffers, that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers, and to rescue the Christians from their persecutors. [...] So 1 Joh. 2. 18. [...], It is the last hour, to the same sense of that ap­proaching judgment, which was then yet neerer at hand. And all this taken from that prophecy of Mo­ses, Deut. 31. 29. Evil will befall you in the latter daies. In reciting this parcell of Joels prophecy, it may not be unworthy our notice, [...] that where the Prophet mentions the great [...] and terrible day of the Lord, the Hebrew word being regularly derived from [...] to feare (and accordingly 'tis ren­dred by the Chaldee [...] fearfull, and so by the Syriack also) yet the LXXII there render it [...], conspicuous, or notable, as if it had been [...] from [...] to see, to behold, to observe; (so Deut. 1. 19. where the Hebrew hath, that great [...] and terrible wildernesse, the LXXII read [...], illu­strious, or notable; so 2 Sam. 14. 15. for [...] made me afraid, they read [...], shall see me, as if it were [...] from [...]) and yet from them Saint Luke here reteines it, [...], great and conspicuous, or notable. The account of this is cleer, 1. because those, for whose use he wrote this book, made use of the LXXII, for whom therefore he was to recite it, as there he found it; 2. because this Greek did very fully expresse what was designed in the He­brew, the word [...], observable, notable, illustrious, being perfectly applicable to fearfull, as well as grate­full appearances, and when it is so, expressing the great terriblenesse and dreadfulnesse of them.

c Note: [...] V. Paines of death] The Hebrew [...] signi­fies two things, a cord or band, and a pang, especi­ally of women in travail. Hence the Septuagint meet­ing with the word Psal. 18. 2. (where it certainly sig­nifies [...] cords or bands) have yet rendred it [...] pangs, and so again 1 Kin. 20. 31. and in other places; and from their example here S. Luke hath used [...], the pains, or pangs of death, when both the addition of the word [...] loosing, and [...] being holden fast, doe shew that the sense is bands or cords.

d Note: [...] V. 38. Gift of the Holy Ghost] What [...], the gift of the holy Ghost, signifies, in re­lation to the persons that here are spoken to, as many as should now repent, and believe on Christ, is appa­rent by the processe of the story. There were that day three thousand which received the faith of Christ, ver. 41. and these associated, and joyned themselves with the Apostles, ver. 42. and that in a wonderfull, charitable manner, had all things common, &c. ver. 44. In the third chapter, the Apostles work that cure on the impotent man, and on that occasion preach Christ to the Jewes again, and chap. 4. the Sanhedrim, &c. apprehend them, and upon consultation dismisse them again, and they return to their auditors, the believers foremention'd, ver. 23, 24. And they blessing and praising God, and applying the Psalmists predictions to their present condition, and praying to God for his powerfull assistance to propagate the Gospel, it fol­lows ver. 31. that as they prayed, the place was shaken, (in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles,) and they were all filled with the holy Ghost, that is, certainly all the believers foremention'd, (not the Apostles, who were thus fil­led before.) And so this promise of S. Peters was punctually fulfill'd upon them. What the effect of this gift was among them is no farther there set down, then that they spake the word of God with boldnesse; that is, they were wonderfully confirmed by this means in their assurance of the truth of the Gospel, and so making no question of the truth of what they had learn't from the Apostles, they spake of it among themselves, and to others with all cheerfulnesse and confidence, despising the terrors of the Jewes, as they did their worldly possessions, ver. 32. and continuing that high pitch of charity, which had before been ob­served to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers (for­merly Baptized) in the faith, and Christian practi­ses, which they had received; but this no doubt then attended with other extraordinary gifts of the holy Ghost, in respect of which they are there said to be fill'd ( [...]) with the holy Ghost. And then the onely difficulty will be, what kind of gifts these were, whether inward or outward. For both these are promised indefinitely to believers. To the inward that speech of Christ John 7. 38. seems to pertain, He that believeth on me, [...] out of his belly shall flow rivers of living waters; where the belly denoting the heart, or inward part of the man, the flowing of the living water from thence, denotes some ef­fects of the holy Spirits descent upon, and in the hearts of believers, the Evangelist there distinctly referring those words to the then-future descent of the holy Ghost, ver. 39. This he spake of the Spi­rit which they which believe on him should receive, [...], for as yet the holy Ghost was not (among, or upon them) because Jesus was not yet [Page 339] glorified. Where it is evident that that speech of Christ belonged to some inward gifts in the hearts of men, which upon the descent of the holy Ghost upon the Apo­stles, should be powred upon the Christian world, con­vey'd by the preaching, baptizing, confirming and other ministery of the Apostles, their farther instructing them in the Gospel, which is therefore elsewhere call'd [...], the ministration of the Spirit, or means of communicating it to believers. What this in­ward gift is appears in severall places; wisdome, ch. 6. 3. knowledge, 1 Cor. 12. 8. and so likewise the assistances of Gods Spirit, joyned with his word, ena [...]ling hum­ble, sincere Christians for the duties of Christian life, which are required of them, called the renewing of the holy Spirit, and joyned, as here, to the Laver of rege­neration, Tit. 3. 5. and so the earnest of the Spirit in our hearts, 2 Cor. 1. 22. See Note on Act. 1. a. The outward gifts are those [...], gifts of tongues, of healing, &c. And those are evidently called the [...], the gift of the holy Ghost, Acts 10. 45. and that was there powred upon the Gen­tiles of Cornelius's family, immediately on their re­ceiving the faith, even before Baptisme. And to these belongs another promise of Christ, Mar. 16. 17. These signes shall follow those that believe, They shall take up serpents, &c. Now for the resolving of the Quaere, what sort of gift it is which is here meant, the surest way will be, not so to define of either, as to exclude the other, but to comprehend both under this phrase; not that both, and every branch of each should be powred on each believer, but that they all should be scatter'd among them, the inward by Baptisme or Confirmation signed on all, and the outward bestow'd on some of them, to testifie to all the truth and excellency of the Go­spel, and to fit and prepare some persons for sacred imployments; not all the outward again, upon each, on whom the outward were bestow'd, but some on one, some on another, the gift of tongues to one, of healing to a second, of prophesying to a third: and they that had most, or the highest degrees of these, [...] are call'd [...], full of the Spirit, see chap. 6. Note b. and note on Eph. 1. c.

e Note: [...] V. 42. Fellowship] The word [...] is to be ren­dred (as from the verb [...]) not communion, but communication, by that, meaning distribution, liberali­ty, effusion, or participation, by which any are made partakers of some gift, spirituall or temporall, such as here beneficence to the poor, &c. Thus in Simplicius on Aristot. Phys. l. 1. describing magnanimous men, [...], they are, saith he, content with a little, and distribute, or communicate, readily of that which they have. And in Lucian, p. 974. [...], communicating to the poorer sort of what they have and again, [...]; will he envy him that communicates and gives? Where it signifies liberality, or giving to the poor. Thus is almes­giving defined by the Arabians, communicatio in mi­seriis, Abul Faraii de Mor. Arab. p. 29. And thus Cassander out of Chrysostome renders [...], Mysteriorum communicationem, Liturg. p. 14. As Excommunication is defined by Tertullian exclusion from communication (not from Communion as that is now used for the Sacrament) à communicatione o­rationis, & conventus, & omnis sancti commercii re­legatio, a banishing from participation of all prayer, assembly, and sacred commerce (and not onely of the Sacrament) so as the word be compounded, like ex­lex, without any change of the termination. In this notion is the word generally used in Scripture for li­berality, or some kind of distributing, or dispensing to others. So here [...], continuing in liberality and breaking of bread, [...] and prayers; where, as [...] signifies publick prayers, and [...] the breaking of bread in the administration of the Sacra­ment, so [...] is the peoples bringing and present­ing of the bread and wine, and the fruits of the earth, for the acknowledging God the Creator of all, part of it to be eaten in commemoration of Christs sacri­fice, and the rest to be distributed among the poor; ver. 44. Whereupon [...] in Hesychius and Pha­vorinus (for which the copies read corruptly [...]) is [...], to offer, or present. From which Glos­saries these explications also of the word are to be had, [...], to distribute, or dispense, [...], participation of the holy mysteries, [...], to partake, [...], &c. They are said to communicate who distribute to one another, and they that partake and receive from one another, whether friendship or knowledge. Whence it appears 1. that the word signifies both to distribute, and to receive, to make others partake, and to be partaker; 2ly, that it is appliable to friendship or societie, no otherwise then to knowledge or any thing else. Thus Rom. 15. 26. [...], is to make a contri­bution. So 2 Corinth. 8. 4. [...], charity and communi­cation of administration, that is, liberality, toward the saints. So [...], 2 Corinth. 9. 13. li­berality of distribution: so [...], Phil. 1. 5. liberality toward the preaching, or propagating, the Gospel. So Hebr. 13. 16. where 'tis joyned with [...], beneficence, as 1 Tim. 1. 18. [...] and [...], distributive, and communicative, are all one: so Philem. 6. [...], is his libe­rality to the poor, (by which the bowels of the saints are refresh'd, ver. 7.) flowing from his faith. From this notion of the word [...], as it strictly signi­fies liberality toward the poor, may be fetch'd the sense of that Article in the Creed, [...], the communication, or liberality, of the saints, to note this great liberality here mentioned of the first converts to Christianity in the Apostles time, (see Philo of the [...] in Aegypt, in Euseb. Hist. l. 2. c. [...].) especially in their meetings for the commemo­rating of Christ in the Sacrament, as appears in this chapter, v. 44, 45, 47. where, saith the Text, They had all things common, sold their possessions and parted them to all, as every man had need, &c. living all as it were out of one common stock, as those that are joynt­sharers, and partners in all. To which purpose it is observable from Levit. 6. 2. that the common or joynt-interest, that Merchants or Tradesmen ofttimes have in Traffick, called there by the Hebrew [...], the putting to of the hand, is by the Septuagint rendred [...], communication, or communion, or (which is used also in this sense of joynt-interest) fel­lowship, and in the Chaldee, [...], a society of hand, from [...] sociavit, participem fecit, a trading of partners; and so in the Syriack also, in the same word, which they use in the New Testament to ren­der [...], and particularly here in this 42. verse. And this is thought fit to be recorded by the Apo­stles among the very few things, fit to be preach'd and proclaim'd by those that declared the Gospel to all the world, that, when the height of the Pythago­rean philosophy was to have all things common, and Epicurus went yet higher (not by bringing all toge­ther into some common magazine, (which, said he, was an argument of diffidence, and so unreconcilea­ble with friendship) but) by cheerfull communicating to every one that had need, out of that which every man hath, the Christian religion might appear to have arrived to the highest pitch; Every man selling that [Page 340] which he had immoveable, that so he might have rea­dy to distribute to any, nay, that he might not trust himself in the distribution, bringing and laying it at the Apostles feet, that they might distribute it most im­partially, and so approving themselves to be [...] a people of free-will-offerings in the day of Christs power, Psal. 110. now when he was install'd in his kingdome. So in a spirituall sense, [...] 1 Cor. 1. 9. is the participation of the Son, or commu­nication, liberality, all one with his [...] Ephes. 3. 8. his unsearchable riches, as they are powred out on us. So Ephes. 3. 9. [...] the communication of the mysterie, or that mysterie kept hid so long, is now communicated or made known; so Phil. 3. 10. [...], is the communicating his sufferings to us, that is, our partaking and so suf­fering with or after him, in a spirituall sense, dying to sinne, as he dyed to the world, which is there called being conformed to his death. So 1 Corinth. 10. 16. [...] and [...], the participating of the body and blood of Christ. So [...], communication of the Spirit, Phil. 2. 1. that liberall ef­fusion of graces from the Spirit of God. And so when in the solemn close of the Epistles, [...], the communication of the holy Spirit, is joyned with [...], the grace of Christ, and love of God, 2 Cor. 13. 14. it must signifie proportionably to these many other places, the liberall effusion of that holy Spirit: and so 1 John 1. 3. [...], that you may have partner­ship with us, [...], and our partnership is indeed with the Father, &c. the gifts and life that God and Christ hath, are communicated to us, and ver. 6. [...], if we say that we are partakers with him of that grace and life, &c. By this might be explained the use of the [...] in the ancient Church, but that the words are not found in Scripture, and will be mention'd more seasonably on occasion of the [...] 2 Cor. 3. Note a.

f Note: [...] V. 47. Having favour] [...] signifies to use, or to exercise, as when Christ saith, to him that hath shall be given, and let us have grace, Hebr. 12. 28. And as for [...], [...] that is the very word Charity, and is by Cicero so rendred, and frequently signifies liberality (as in Epicurus's book entitled [...], of gifts and charity or liberality, mention'd by Sextus Empir. l. cont. Gramm.) and so is used 2. Cor. 8. 4. and so Act. 4. 33. where [...] is by the Syriack rendred [...] that is, great good­nesse, or benignity, (though Guido Fabritius render it gratia magna, following the notion which, it seems, he had of the Greek, without considering the Syri­ack) and so the consequents demonstrate it to signi­fie: and therefore the phrase [...] is by the Syriack rendred [...] that is, they gave almes before all the people, not, as Guido Fabritius again renders the Greek, rather then that, cùm iniis­sent gratiam, when they got favour; for [...] signifies dedit gave, and [...] misericordia, gratia, eleemosy­na, [...], bowels of mercy, abundant liberality; see 2 Cor. 8. 1. and Note on 1 Pet. 3. d.

CHAP. III.

1. NOw Peter and John went up together into the Temple [at the hour of prayer, being the ninth houre.]

Paraphrase 1. At three in the afer­noon, which was one of the times of day generally set apart for prayer.

2. And a certain man, lame from his mothers womb, was carried, whom they laid daily at the gate of the Temple, which is called Beautifull, to ask almes of them that entred into the Temple.]

Paraphrase 2. And there was an im­potent man, who was so from his birth, who was therefore daily carried by others, and laid at the gate of the Temple toward the East, in Solomon's porch, ver. 11. which was called the beautifull gate, that there he might beg and receive the almes of those that went up daily to pray there, by which means this man was known to all the pious men of the city that used to go that way, v. 10.

3. Who seeing Peter and John about to go into the Temple, askedto receive an almes, [...] an almes.

4. And Peter fastning his eyes on him, with John, said, Look on us.

5. And helooked o [...] them, [...] gave heed unto them, expecting to receive something of them.

6. Then Peter said, [Silver and Gold have I none, but such as I have give I thee.] In the name of Jesus Christ of Nazareth, rise up and walk.

Paraphrase 6. I cannot give thee that almes thou lookest for, that of money to relieve thy wants; but that which will eminently supply all thy wants, and make it unnecessary for thee to ask any more, I am able and willing to bestow upon thee.

7. And he took him by the right hand, and lift him up; and immediately [his feet and ancle-bonesbecame firm, [...] received strength.]

Paraphrase 7. He was able to stand and goe, was perfectly cured of his lamenesse.

8. And he leaping up stood, and walked, and] entred with them into the Tem­ple, walking, and leaping, and praising God.

Paraphrase 8. And he demonstrated the perfectnesse of the cure by using his legs to all services, leaping, standing, walking, and as a testimony of his thankfulnesse to God the author, he

9. And all the people saw him walking, and praising God,

10. And they knew that it was he which sate for almes at the beautifull gate of the Temple: and they were filled with wonder and amazement at that which had hapned unto him.

11. And as the lame man which was healed held Peter and John,] all the peo­ple ran together unto them in the porch that is called Solomon's, greatly won­dring.

Paraphrase 11. And as this person which was thus healed kept close to Peter and John, and was unwilling to depart from them, from whom he had received so great a mercy,

12. And when Peter saw it, he answered unto the people, Ye men of Israel, [why marvell ye at this, or why look ye so earnestly on us, as though by our own power or holinesse we had made this man to walk?]

Paraphrase 12. Why doe you look upon this cure as a strange thing to be wrought? (the mi­racles of Jesus are farre greater then this,) or, why doe ye attribute any thing to us in this matter, as if 'twere any thing of our own, either strength to doe such a work, or excellency (for which we might be thought worthy to be used in these works, rather then other men) to which this were to be imputed?

13. The God of Abraham, and of Isaac. and of Jacob, the God of our fathers [hath glorified his son Jesus, whom ye delivered up, and denied himagainst the face of Pilate, [...] in the pre­sence of Pilate, when he was determinedto release, [...] to let him goe.]

Paraphrase 13. hath given this power of working miracles to that Jesus whom ye delivered up to Pilate to be crucified, and when he would fain have released him, ye refused to have him released, and absolutely against Pilate's will, required him to be put to death.

[Page 341] 14. But ye denied the Holy one and the Just, [and desired a murtherer to be granted unto you,]

Paraphrase 14. And when ye had your choice, which should be released, Christ or Barabbas, ye chose the murtherer before him,

15. And killed thecaptain [...] see Heb. 2. 10. prince of life, whom God hath raised from the dead, whereof we are witnesses.]

Paraphrase 15. And murthered the Messias, put him to death; who came to bring life into the world. And when you had done so; God was then pleased to raise him from the dead, and to make us witnesses thereof.

16. And his name, through faith in his name, hath made this man strong, whom ye see andhave known, [...] know, yea, the faith which is by him hath given him this per­fect soundnesse in the presence of you all.]

Paraphrase 16. And now 'tis by be­leif in him, that he (or his power) hath recovered this man from his lamenesse, whom you now see to be cured, and know before, for many years, to have been unable to goe. And this faith, or believing on him, working not by its self, but by his power on whom we believe, is it that hath wrought this so remarkeable cure on him, which you all so wonder at.

17. And now, brethren, I wote that through ignorance ye did it, as did also your rulers.]

Paraphrase 17. Now this, I suppose, brethren, that you of the multitude, which did thus reject Christ, did not know him to be the Messias, and the same I suppose of your rulers, those of the Sanhedrim.

18. But those things which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.]

Paraphrase 18. And so the many pro­phecies of scripture that the Messias should be put to death, have by this means had their completion.

19. Repent ye therefore and be converted,to the blotting out of your sins, that the sea­sons—may come, [...] that your sins may be blotted out, when the note a times of refreshing shall come from the presence of the Lord,

20.And that [...] may, [...] And he shall send Jesus Christ, which before wasOr desi­gnes, for the Kings MS. and many writ­ten and printed co­pies read [...], and [...] preached unto you,]

Paraphrase 19, 20. Doe you therefore amend your lives that this may be pardoned, that so the second coming of Christ so often spoken of Mat. 24. for the delivery and rescue of all the faithfull (giving them rest from their troubles and persecutions, and a quiet profession of the Gospel) but withall for the destruction of all the obdurate (which is therefore foreslowed that all may repent) may by your repentance become matter of advantage, and comfort to you, to which end it was that he was at first sent to you Jewes peculiarly, or that he is now preached unto you, before that time, that if ye re­pent, ye may have the benefit of it, but if not, be destroyed with the obdurate.

21. Who [...] receive hea­ven, [...] the times of [...] completion Whom note b the heaven must receive, till the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began:

22. For Moses truly said to the Fathers, A prophet shall the Lord your God raise up unto you of your brethrenas me [...] like unto me; him shall ye hear in all things, whatsoever he shall say unto you.

23. And it shall come to passe, that every soul which shall not hear that pro­phet shall be destroyed from among the people.]

Paraphrase 21, 22, 23. This Christ being now entred on his re­gall power in heaven, thereby to fulfill all the prophecies concerning him (see note on Mat. 17. b.) particularly that of Moses, of destroying and cutting off from the earth all those Jewes that shall reject the Messias, when he cometh; Who being also the persecutors of Christians as they had been before of Christ, their destru­ction shall consequently bring that refreshment, v. 19. along with it, (as indeed it hapned in Vespasian's time, after the de­struction of the impenitent Jewes, the believers, which were remarkably preserved in that destruction, had Halcyonian daies attending. See 2 Thess. 2. 1. and note on Rev. 1. d.)

24. Yea and all the prophets from note c Samuel, and those that follow after, as many as have spoken, have likewise foretold of [these daies.]

Paraphrase 24. the coming of the Messias, the destruction of those that reject, and the speciall mercies to them that believe on him.

25. Ye are the children of the prophets and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.]

Paraphrase 25. Ye are the peculiar persons, of whom the pro­phets foretold, and to whom, the covenant belongs, which was made to Abraham, in which was promised, that the posterity of him, that is, the Jews should be so blessed by God, in having Christ given to them, (beside many other speciall prerogatives bestowed on them) that all the families and people of the world also, that would blesse themselves or others, should use this form, God blesse them, as he blessed Abrahams seed, (see note on Gal. 3. c.)

26. or in every one of you [...] note d Unto you first God having raised up his son Jesus, sent him to blesse you, in turning away every one of you from his iniquities.]

Paraphrase 26. Which is now ac­cordingly performed. For God having raised this Christ again, hath by our preaching his resurrection first to you over all your cities, sent him again in a most gracious manner to blesse his enemies, to doe all the good to them imaginable, to work upon the most obdurate cru­cifyers, and turn every one of you from your unbelief and impenitence, and so to make you capable of his pardon and mercy if you shall bee thus wrought on, and converted by so efficacious meanes.

Annotations on Chap. III.

a Note: [...] 19. Times of refreshing] [...] daies of refreshment, or comfort, are proverbially taken a­mong the Hebrewes, for the time of any speciall de­liverance, whether temporall here, or eternall in the Resurrection; so Gen. 21. Jonathans Chaldee Para­ph [...]ase saith, that Leviathan is prepared [...] for the day of consolation, that is, the day of delive­rance, and [...] in commemoration thereof, where­in, said the Jewes, God was wont to make merry, and to [...] with Leviathan. So the name of Noach, [...] Hebrew word, which is rendred con­solation, signifies deliverance, and was imposed as a [...] mankind▪ which otherwise had been [...] destroyed, should in him be rescued from [...]. To this belongs the reviving, Ezr. 9. 9. which signifies their restoring from captivity. So for the other deliverance, when Hos. 6. 3. wee read, after three daies he shall quicken, Jonathan reads a­gain [...] in the daies of consolation, which shall come [...] in the day of the resur­rection of the dead. And so when Job. 11. 24. we read he shall rise in the resurrection, the Syriack reads [...] in the consolation. Now the connexion of this with the exhortation to repentance lies thus, Should Christ come again in judgment upon the Jewes, fore­told Mat. 24. while you lie impenitent in your sins, his coming must be the greatest judgment in the world (and so it will be to the impenitent Jews, utter destruction and vastation,) That therefore that coming of his (which as it is a terrible time to the impenitent, [Page 342] so is a time of deliverance to all penitent believers) may in that notion of consolation and deliverance befall you, that God may thus send his son to you, Doe you now timely repent, so as to have your sins blotted out, see 2 Pet. [...] 3. 6. The same thing is called [...] deliverance, Lu. 21. 28. and [...] salvation, or de­liverance again, Rom. 13. 11. see Note c.

b Note: [...] V. 21. The heaven must receive] Beside the ordina­ry rendring of [...] whom heaven must receive, another there is, of which the words are capa­ble literally, and to which the Context more enclines them, that Christ must, or that God hath decreed he should receive heaven, in the sense that Camillus is said [...] to receive the city, that is to undertake the government of the city, parallel to that of Psal. 75. 2. speaking of Christs exaltation, when I shall re­ceive the congregation, and so this place will be all one with 1 Cor. 15. 25. he must reign, &c. and that pe­culiarly in the subduing and conquering all his enemies, converting some, and rooting out (v. 23.) all o­thers, who stand out in hostility against him.

c Note: [...] V. 24. Samuel] The acount of the prophets is here begun from Samuel, because the schools of the prophets were first instituted, and erected by him, and not that there was no Prophet before him. Thus we read 1 Sam. 19. 20. the college, or company, of the prophets at Ramah, and Samuel standing as appointed over them, making him the President of that College, as after Elias was, and therefore before his ascension he goes about from one college to another 2 Kin. 2. 3, &c. and after him, Elisha, to whom therefore the sons of the prophets say, The place in which we dwell before thee, (that is, under thee, under thy government) is too narrow for us, and so they build a larger. These sons of the pro­phets spent their time in studying the Law, and praising, and serving of God (see Note on Lu. 1. m.) and of them, because (though some were, yet) all were not call'd by God to the prophetick office, sent of messa­ges to the people, therefore 'tis here added, [...], as many as spake, that is, as many as out of the schools of the prophets were by God call'd to that publick of­fice, [...], foretold what was now to come to passe.

d 26. In turning away] It is matter of some question whether the [...] turning refer to Christ, or the Jewes. It may fitly refer to Christ, turning them by his grace, and so blessing them. But Oecumenius refers it to the Jewes, [...], if ye will turn every one from his iniquities. And so it may be also as an effect of Christs grace in us, and as a condition to qualifie us to receive benefit by his Resurrection and blessing of us.

CHAP. IV.

1. AND as they spake unto the people, the Priests, and [the Captain of the Temple, and the Sadducees came upon them]

Paraphrase 1. the captain of the band of Roman souldiers, set at the porches of the Temple to guard and keep peace (see note on Lu. 22. f.) and the Sadducees come violently upon them,

2. Beingmuch troubled, [...] grieved that they taught the people, and preached through Jesus the resurrection from the dead.]

Paraphrase 2. The Priests or those of the Sanhedrim opposing the doctrine preach'd by them, of Christs being the Messias, the Captain suspecting it would tend to an uproar or commotion in the city, and the Sadducees disliking the doctrine of the resurrection proclaimed by them, and so all much concern'd in their preaching to the people at that time.

3. And they laid hands on them, and put them [in hold] unto the next day: for it was now eventide.

Paraphrase 3. into prison

4. Howbeit many of them which heard the word believed, and the number of [the men] was about five thousand.

Paraphrase 4. their auditors, the peo­ple, v. 1.

5. And it came to passe on the morrow, that [their Rulers, and Elders, and Scribes,

6. And Annas the high priest, and Calaphas, and John, and Alexander, and as many as were of the note a kindred of the high priest, were gathered together at Jerusalem,]

Paraphrase 5, 6. they of whom the Sanhedrim consisted, the chief priests, Elders and Scribes, and particularly Annas and Caiaphas (see note on Lu. 3. c.) met at the court where the Sanhedrim used to sit in counsell.

7. And when they had set them in the midst, they asked, By what power of by what name have ye done this?]

Paraphrase 7. And causing the disci­ples to be brought before them, they examined them on these interrogatories, 1. how they came to be able to doe that miracle, ch. 3. 7. and whose name they called upon that infirm man (see ver. 10.) in the working of the cure, (see ch. 3. 6.) and consequently from whom they pre­tended to have commission to doe what they did, thus to preach unto the people?

8. Then Peter filled with the holy Ghost, said unto them,] Ye rulers of the people, and Elders of Israel,

Paraphrase 8. Then Peter being by the Spirit of God (such as was promised Mat. 10. 19, 20.) endued with a great extraordinary presentnesse of speech, and elocution, v. 13.) and taking great boldnesse and confidence upon him, began thus,

9. If we this day be examined [of the good deed] done to the impotent man, by whom▪ [...] by what means he is made whole,

Paraphrase 9. of an action, which is so farre from being a crime, that 'tis an act of speciall mercy,

10. Be it known unto you all, and to all the people of Israel, that [by the name of Jesus Christ of Nazareth, whom ye crucified, whom God hath raised from the dead, even by him doth this man stand here before you whole.]

Paraphrase 10. by no other means, but by calling upon him the name of Jesus of Nazareth; (whom ye put to a shamefull death, but God most miraculously raised again) this miracle on the lame man was wrought.

11. This is the stone which was set at nought of you builders, whichis or was made for the head, [...] is be­come the head of the corner.]

Paraphrase 11. This is he that was prophesied of under the title of a refuse stone rejected by you, the chief men among the Jewes, and looked upon with despight and contempt, but is now by his resurrection install'd in all power and dignity (an effect of which is this miracle wrought in his name) and is indeed be­come the ruler and king of the whole Church, the prime foundation stone of the whole fabrick.

12. Neither is there salvation in any other: for there is none other name un­der heaven given among men, whereby we must be saved.]

Paraphrase 12. And by him, and him only, by receiving and em­bracing of his doctrine, salvation must now be hoped for by all, For there is no other religion in the world, whether that which was delivered by Moses, or by any other, by which salvation can be had for those, which doe not now come in to this, at the preaching of it.

[Page 343] 13. Now when theybeheld the confidence, [...] saw the boldnesse of Peter and John, and perceived that they were unlearned andordinary vulgar per­sons, [...], see note on 1 Cor. 14. a. ignorant men, they marvailed, and theyreceived knowledge, [...] took know­ledge of them, that they had been with Jesus.]

Paraphrase 13. And when they ob­served the clocution v. 8. and freenesse of speech, with which they taught (see note on Joh. 7. a.) and withall considering that their education had not thus elevated them above other men, being neither skilled in the learning of the Jewes, nor, as men of place, or magistracy among them, instructed in their lawes, they were amazed at it, but withall they either remembred or were told that they were those that had been attending on Jesus, in his life time.

14. And beholding the man which was healed standing with them, [theyhad no­thing to say against it, [...] could say nothing against it.]

Paraphrase 14. though they were as malitiously and petulantly af­fected toward them, ver. 16. as was possible, yet they had nothing to object, or except against the whole action, either as it respected the man that was cured, or the Apostles that wrought it.

15. But when they had commanded them to goe aside out of the councell, they conferred among themselves,

16. Saying, What shall we doe to these men? for that indeed a notable mi­racle bath been done by them is manifest to all them that dwell in Jerusalem, and we cannot deny it.

17. But that it spread no farther among the people, let us straightly threaten them that they speak henceforth to no man in this name.]

Paraphrase 17. And being not able to conceal what was already known, they had nothing to doe but to keep others from knowing it, and thereupon their decree in councel was to send for them, and to forbid them upon severe penalties to preach Christ and his resurrection and Gospel any more.

18. And they called them, and commanded them not to [speak at all, nor teach in the name of Jesus.]

Paraphrase 18. talk privately, or teach publickly any thing concern­ing the faith of Christ.

19. But Peter and John answered, and said unto them, Whether it be right in the sight of God, to hearken unto you, more then unto God, judge ye.

Paraphrase 19 But Peter and John made light of this interdict, or terrors, and told them plainly they were commanded by God to preach, and that in all reason God must be obeyed before them, or the greatest magistrate on earth, and that they themselves could not but confesse so much.

20. For we cannot [but speak the things which we have seen and heard.]

Paraphrase 20. choose but testifie of Christ those truths of so high importance, made known to us peculiarly to that end, that we should proclaim them to others from our certain knowledge, being our selves the eye, and ear-witnesses of them.

21. So when they had farther threatned them, they let them goe, finding no­thing how they might punish them, because of the people: for all men glorified God for that which was done.]

Paraphrase 21. And so not knowing what else to say to them, be­ing not able to deny the force of their argument, they added more threatnings, if possibly that might terrifie them, and so dismiss'd them, having nothing to lay to their charge, but the curing of the lame man in the name of Jesus, and for this all the people looked on them with ad­miration, and counted it an act of Gods immediate infinite mercy, for which they, that were instruments of it, ought to be blessed, not punished by them, and therefore they durst not punish or censure them for this.

22. For the man was about forty years old, on whom this miracle of healing was shewed.]

Paraphrase 22. For it was an invete­rate lamenesse, from his very birth, ch. 3. 2. and had been now above forty years upon him, when this cure was wrought by Peter.

23. And being let goe, they went to their own company, and reported all that the chief priests and Elders had said unto them.

24. And when they heard that, [they] lift up their voice to God with one ac­cord, and said, Lord thou art God which hast made heaven and earth, and the sea, and all that in them is,

Paraphrase 14. the rest of the Apo­stles that were then at Jeru­salem, and the believers that consorted with them, v. 23.

25. Who by the mouth of thy servant David hast said, Why did thenations [...], see note on Mat. 24. c. & 28. b. & Rev. 11. g. heathen rage, and the people imagine vain things?]

Paraphrase 25. Who foretold by his prophet David, Psal. 2. 1. what was now come to passe, viz. that the Jewes should oppose Christ, and say false things of him, deny and crucifie him first, and then when God raised him from the dead, oppose the preaching of him.

26. The Kings of theland, [...], see note on Mat. 24. c. & Rev. 11. g. earth stood up, and the rulers were gathered together against the Lord and against his Christ.]

Paraphrase 26. That the Roman go­vernours in Judea, Herod and Pilate, v. 27. should combine against him, and the rulers of the Jewes should meet in councel in their Sanhedrim (as v. 15. they here did) purposely to oppose the Messias, and in him God that sent him.

27. For of a truthhere is ad­ded in the Kings MS. and other printed co­pies [...], in this thy city [against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with theNations, [...], see v. 25. Gentiles and the people of Israel were gathered together.]

Paraphrase 27. both the Roman go­vernours, Pilate, and Herod, and the Jewish Sanhedrim have conspired, and joyned their malitious counsels against thy holy Son and servant Jesus, whom thou hast sent to be the Messias of the world; (see note on ch. 10. e.)

28. For to doe whatsoever note b thy hand and thy counsell determined before to be done.]

Paraphrase 28. To act in the crucify­ing of Christ, and so (though little meaning it) to be the instruments of God's gracious providence, and disposall, who determined to give his only Son to die for us.

29. And now, Lord, behold their threatnings: and [grant unto thy servants, that with all boldnesse they may speak thy word,

30. By stretching forth thine hand to heal: and that signes and wonders may be done by the name of thy holy child Jesus.]

Paraphrase 29, 30. and enable us to preach the Gospel powerfully, fearlesly and with authority (see note on Joh. 7. a.) and give power also to us thy servants, the disciples of Christ, to work miraculous cures on all those, on whom we shall call the name of Jesus.

31. And when they had prayed, the place was shaken, where they were assem­bled together, and they were all filled with the Holy Ghost, and they spake the word of God with boldnesse.]

Paraphrase 31. And upon this prayer of theirs, there came the like wind, as is mentioned, c. 2. 2. and shook the place where they were, and speciall eminent gifts of God's Spirit fell upon those that were there present, (see ch. 2. note d.) and this was such a confirmation to them all, that without all doubt, or fear, they published the Gospel of Christ, see v. 29.

32. And the multitude of them that believed were of one heart and of one soulafter this the antient Gr. & Lat [...] MS. addes, [...], and there was no difference among them. :] neither said any of them that ought of the things which he possessed was hispeculiar, [...], own, but they had all things common.

Paraphrase 32. And the believers, al­though there were many of them, agreed all in the same Christian designes,

[Page 344] 33. And with great powerrendred note c gave the Apostles witnesse of the resurrection of the Lord Jesus: and greatcharity was among, (see note on ch. 2. f.) grace was upon them all.]

Paraphrase 33. And the Apostles con­firmed with many miracles their preaching of Christs resurrection, and accounted it as a debt which they ought Christ for his great dignations among them, and there was great instances of liberality and franknesse among them that received the faith, all the believers bringing in plentifull contributions to the Apostles hands, who received it of them for the publick use of the believers.

34. Neither was there any among them that lacked: for] as many as had posses­sions of lands or houses, sold them, and brought theprices, [...] price of the things that were sold,

Paraphrase 34. So that there was a competent provision for all, And this was thus raised and managed,

35. And laid them down at the Apostles feet: [and distribution was made] un­to every man, according as he had need.

Paraphrase 35. And the Apostles distributed

36. And Joses who by the Apostles was surnamed Barnabas (which is, being in­terpreted, The son of consolation) a Levite, and a Cypriot by birth, o [...], born in Cy­prus, [...], of the countrey of Cyprus,

37. Having land sold it, and brought the money, and laid it at the Apostles feet.]

Paraphrase 37. Having a piece of land of his own (not part of the Levites portion, which he might not alienate, but probably somewhat which belonged to him in Cyprus, where he was born v. 36.) made sale of it, and brought the full price of it, and put it wholly in the Apostles power to dispose of, or distribute it.

Annotations on Chap. IV.

a Note: [...] V. 6. Kindred of the high Priest] What is meant by [...] as many as were of the kindred of the high priest, will be resolved by the Con­text, where an assembling or meeting of the Sanhedrim is described, v. 5. which consisting of three sorts of men, Priests, Elders and Doctors of the Law (see Note on Mar. 5. c.) is ofttimes express'd by the enumeration of those parts, [...], High priests, Scribes, and Elders, Mat 26. 3. and very often in the Gospels. In this place there is another way of enumeration then is usuall, The Rulers and El­ders and Scribes, and Annas the chief priest and Caia­phas and John and Alexander, and as many as were of the kindred of the high priest. [...] Where yet [...] Rulers seems to be a generall word, [...] denoting, as els­where, men in authority. Then Annas was the Nasi or chief person among them, (see Lu. 3. Note b.) and Caiaphas the person, [...] that by the Procurator was put into the Pontificate in stead of the Aaronicall line. And so there remains onely the Elders and Scribes, and [...], [...] not Indefinitely, as many as were, but, in a more limited notion of [...], those that were, in the San­hedrim of this sort, of the kindred of the high priest, (and of that number John and Alexander by name) which therefore appear to be the same with [...] high priests joyned with the Elders and Scribes in o­ther places, that is, that third sort of the Sanhedrim, consisting of Priests. Now the reason of this titles be­ing applied to them is evident. For as of Aarons poste­rity the lineal descendent onely succeeded him in the high priests office, so of his two sons, Eleazar and Ithamar, sprang 24 families (betwixt whom the Priests office was divided by David, 1 Chron. 24.) which should by weekly turns perform the service of the Sanctuary (see Lu. 1. 5.) sixteen of the sons of Elea­zar, and eight of Ithamar. Of every one of these fa­milies and courses there was a chief, the head of the family, and these are consequently called [...] chief priests, and [...] of the kindred of the High-priest, viz. as springing from Aaron, and still al­lied to the one high-priests family, as inferiour branches of it; And many, if not all these, were members of the Sanhedrim (for here they sit in Judicature with Annas and Caiaphas, as with Moses and Aaron, and the El­ders, and the Scribes, ver. 7.) and being four and twen­ty in number, would make up a third part of the whole number of 72, leaving the other two portions to be di­vided between the Elders and the Scribes, if there were, as it is not certain there was, this equall division.

b Note: [...] V. 28. Thy hand and thy counsel] What is meant by the latter part of this speech, whatsoever thy counsell hath determined before to be done, hath little difficulty in it. The truth is clear, that God decreed that those things should [...], be done, although he decreed not that the Jewes should doe them, but only permitted them to doe what he foresaw they would doe, if they were thus permitted. The only difficulty is, what is meant by [...], [...] thy hand, and that will best be ex­plained by looking on the Law of Moses, Levit. 16. 8. where Aaron casts lots on the goats, One lot, on which was written [...] for the Lord, another on which [...] for the Azazel, or scape-goate; For the manner was thus, The two goates were set one at his right hand, t'other at his left, and two lots were cast into the Kalphi or vessel (that is the word used by the Rabbines from the Greek [...] urna or pitcher, of which saith Lucian in Hermot. [...], [...] [...], [...], [...], little lots are thrown into the silver pitcher about the bignesse of a bean, with inscri­ptions on them) and the Priest drawes out one in one hand, and the other in the other, Then by the com­mand of the [...] (that is, vicarius sacerdos, the first of the ordinary priests, that ministred to the High­priest) he lifts up the hand in which was the lot for the Lord, and if it were the right hand, he puts it upon the head of the goat at his right hand (if the left, on that at the left) and that goat was holy to the Lord, and was presently slain before him (the other being [...] sent into the wildernes [...]) see Cod. Joma c. 4. §. 1. And certainly this distribution of the lots was from the Lord, according to that of Solomon, Prov. 16. 23. Now by this ceremony of the goat, is Christs passion typified, and so that phrase here, [...] [...], thy hand, referres to that elevation of the hand, wherein was the lot for the Lord, and so notes this whole action thus to have been disposed of by God, who decreed that Christ should suffer, and that just as the goat did under the Law, which was offered up to God for the sinnes of the people.

c Note: [...] V. 33. Gave the Apostles witnesse] [...] is by Theophylact observed to have some energie in it, [...] [...], [...] he signifies somewhat to be intrusted with them, as a depositum, which they were to restore, and so speaks as of a debt. Accordingly the Vulgar La­tine duely reads reddebant testimonium, they rendred testiony.

CHAP. V.

1. BUT a certain man named Ananias, with Sapphira his wife, sold a posses­sion,]

Paraphrase 1. And one of those that came in to the faith of Christ, named Ananias, and Sapphira his wife, with joynt consent devoted their estate, all that they had, to the use of the Church, and to that purpose made sale of it;

2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the Apostles feet.]

Paraphrase 2. And when they had done so, consented also, or combined together to keep some part of the money, for which 'twas sold, for themselves: and accordingly they did, and came with the other part only, and presented it to the Apostles.

3. But Peter said, Ananias, [why hath Satan note a filled thine heartthat thou shouldst de­ceive the holy Ghost note b to lie to the holy Ghost, and to keep back part of the price of the land?]

Paraphrase 3. How hath Satan em­boldened thee, that thou shouldst dare thus to deceive, and rob the holy Ghost, as thou hast clearly done, in keeping back and purloining part, when thou hadst consecrated all to Gods service, for the use of the Church?

4. Was not the possessi­on or de­mean thine own? and being sold note c Whiles it remained, was it not thine own? and when it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lyed unto men, but unto God.]

Paraphrase 4. Before it was sold, was it not wholly thine, no other man having right to any part of it? (so the Syriack reads it) and when it was sold, didst not thou receive the whole summe or price for which 'twas sold? was it not all in thine hand and power, so as thou might'st have fully performed thy vow? what motive hadst thou to doe such a thing as this? The falsity which was committed, in telling us that thou hadst sold thy possessions, and brought the whole price of it for the use of the Church, (when thou didst keep a part of it for thy self) was an injury not only to the Church, nor so much to us the Apostles, as to God himself, to the holy Ghost, who came lately down to plant this Church, and hath such a peculiar relation to it, that what is done to that, is by interpretation done to the holy Ghost, who had the privity of the vow, and knew that 'twas the consecrating of all, and not of this part onely which thou hast brought to us.

5. And Ananias hearing these words, fell down, and gave up the ghost, and great fear came on all them that heard these things.]

Paraphrase 5. And as Peter spake these words, Ananias fell down dead in the place immediately, to the great astonishment and terrifying of all those that were there present.

6. And the young men arose, wound him up, and] carried him out and buried him.

Paraphrase 6. And the men of infe­rior rank, the officers, to whom it belonged to bury the dead, (see note on Phil. 1. c.) took him, and stript and swath'd him, as they used to doe the dead (see note on Joh. 19. g.) and taking him up

7. And it was about the space of three houres after, when] his wife, not know­ing what was done, came in.

Paraphrase 7. And about three houres after this judgement fell on Ananias, Sapphira,

8. And Peter answered unto her, Tell me whether you sold the land for so much. And she said, Yea, for so much.]

Paraphrase 8. And Peter examined, and asked her, saying, Was that summe which ye brought, the full summe for which the field was sold? And she answered, It was.

9. Then Peter said unto her, How is it that ye have agreed together [to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the dore, and shall carry thee out.]

Paraphrase 9. to provoke and dare God, (see note on Mat. 4. c.) to try whether he will punish your fraud or no. Behold (that thou mayst see, what a provocation this hath been to God) the men are coming in which have buried thy dead husband, and now they shall doe as much for thee.

10. Then fell she down straightway at his feet, and yielded up the ghost, and the young men came in, & found her dead, and carrying her forth, buried her by her husband.

11. And great fear came upon all the Church, and upon as many as heard these things.]

Paraphrase 11. And all the believers were stricken with a great re­verence, and so were all others to whom it was related.

12. And by the hands of the Apostles were many signes and wonders wrought among the people. [(And they were all with one accord in Solomons porch.]

Paraphrase 12. (And they solemnly met together to preach and doe miracles in the entrance to the Temple, called Solomon's porch.

13. And of the rest durst no man joyne himself to them, but the people ma­gnified them.]

Paraphrase 13. And no other of the believers, or Christians (cal­led the Church v. 11.) durst consort with the twelve Apostles, through the reverence v. 11. which these late acts had wrought in them; but the people that saw and heard what was done, magnified them.

14. And believers were the more added to the Lord, multitudes both of men and women.)]

Paraphrase 14. And these miracles that wrought such a reverence in the believers, were a means also to work faith in all the common sort of the people.)

15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might over­shadow some of them.]

Paraphrase 15. And the people v. 12. had such confidence in their power of working miraculous cures, that they believed that the very shadow of Peter, walking by a diseased man, would work a cure on him, and thereupon they brought forth their sick and impotent friends, those that were not able to goe or stand, and laid them upon beds, &c. in the passage, that as Peter came by, his shadow might come over some of them.

16. There came also a multitude out of the cities about unto Jerusalem, bring­ing] sick folks, and them which were vexed with unclean spirits, and they were heal­ed every one.

Paraphrase 16. And the fame of their miracles spread into the coun­trey, and region, and other cities about Jerusalem, and from thence they brought

17. Then the high priest rose up, and all they that were with him (being the sect, [...] which is the sect of the Sadducees) and were filled withanger, zeal, [...] indignation,]

Paraphrase 17. And the Sanhedrim (most of them being of the sect of the Sadducees) set themselves very zealously against them,

18. And laid their hands on the Apostles, and put them in the common prison.]

Paraphrase 18. And apprehended the Apostles, and imprisoned them in the common gaole.

19. But the Angel of the Lord by night opened the prison dores, and brought them forth, and said,

[Page 346] 20. Goe, note d stand, and speak in the Temple to the people [all the words of this life.]

Paraphrase 20. all the doctrine of Christianity.

21. And when they heard that, they entred into the Temple early in the morning, and taught: but the high priest came, and they that were with him, and called the councell together, and all the senate of the children of Israel, and sent to the prison to have them brought.]

Paraphrase 21. And in obedience to that direction, they betook themselves early in the morn­ing to the Temple, and there expounded the scripture and taught the doctrine of Christ out of it. But they of the Sanhedrim thinking they had still been in hold, went into the court, and sent serjeants to the prison to have them beought before them.

22. But when the officers came, and found them not in the prison, they re­turned, and told,

23. Saying, The prison truly found we shut with all safety, [and the keepers standing without before the dores: but when we had opened, we found no man within.]

Paraphrase 23. and a guard of soul­diers with out, watching the dores of the prison; but when we entred, none of these prisoners were within.

24. Now when the high priest, and the captain of the Temple, and the chief priests heard these things, they doubtedconcerning them, what this was, or, would be. [...] of them, whereunto this would grow.]

Paraphrase 24. And when the San­hedrim of the Jewes, as also the captain of that band of souldiers, who had set the guard upon the prison, v. 23. (see ch. 4. 1. and Lu. 22. f.) had this word brought to them, they were much perplext, and wondred, how it could come to passe, that the prison being shut, and the watch at the dores, yet none of the prisoners should be within, and conceived that this did abode some strange matter.

25. Then came one, and told them, saying, Behold the men whom ye put in prison [are standing in the Temple, and teaching the people.]

Paraphrase 25. are in the Temple, instructing all that come thither.

26. Then went the captain with the officers and brought them] without vio­lence: (For they feared the people, lest they should have been stoned.)

Paraphrase 26. And the captain that guarded the Temple (see note on Lu. 22. f.) together with his souldiers went to the Temple, and apprehended them.

27. And when they had brought them, they [set them before the councell: and the high priest asked them,]

Paraphrase 27. brought them before the court, and the high priest examined them.

28. Saying, Did not we straightly command you, [that you should not teach in this name? And behold, ye have filled Jerusalem with your doctrine, andyou would bring, [...]: in­tend to bring that mans blood upon us.]

Paraphrase 28. not to publish this do­ctrine of Christ, and ye con­trariwise have published it in the Temple to all the city, and done your best, by laying his blood to our charge, to raise up to the people against us, as against murtherers.

29. Then Peter and the other Apostles answered and said, We ought to obey God, rather then men.]

Paraphrase 29. And the Apostles an­swered, as before they had done, ch. 4. 19. We were commanded by God to publish it, and then your interdict was not to have any force. Though ma­gistrates are to be obeyed in all their lawfull commands, and their punishments to be endured without resistance (as they were by us, v. 18, & 26.) yet when God fetches us out of prison, and commands us to goe into the Temple and preach the faith of Christ (as he did by his Angel v. 20.) we are to render obedience to him, and not to your contrary interdicts.

30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree:

31. Him hath God exaltedto his right hand, [...] with his righ hand to be note e a prince and a Saviour, for to give repentance to Israel, and forgivenesse of sinnes.]

Paraphrase 30, 31. The God of Is­rael, acknowledged by us all, hath sent the Messias into the world furnished with his spe­ciall Commission, and when ye crucified him as a malefactor, raised him from death, took him into heaven, and instated him in his regall power, (that he might be a spirituall prince, reigning in mens hearts) at his father's right hand, from thence to send the Spirit of his Father (who was not to descend, till he was ascended) and by that means to give you Jewes place of repentance, that if ye yet come in and repent, and believe on him, ye may have pardon of sinne.

32. And we are his winesses of these things, and so is also the holy Ghost, whom God hath given to them that obey him.]

Paraphrase 32. The truth of this we testifie, and so doth the holy Ghost, that came down upon us, and upon the rest, that have come in, and consorted with us, ch. 4. 31. and by us is commu­nicated to all that come in, and believe, and yeild obedience to him.

33. When they heard that, theywere m [...] against them were note f cut to the heart, and took counsell to slay them.]

Paraphrase 33. And upon this answer of theirs, they fell into great fiercenesse against them, and entred into consultation of putting them to death.

34. Then stood there up one in the councell, a Pharisee, named Gamali [...]l, a doctor of the law, had in great reputation among all the people, and commanded to put the Apostles forth a little space,

35. And said unto them, Ye men of Israel, take heed to your selvestouching these men, what you go about to do, [...] what ye intend to doe as touching these men.

36. For before these daies rose up note g Theudas, boasting himself to be some­body, to whom a number of men, about four hundred, joyned themselves; who was slain, and all, as many as obeyed him, were scattered, and brought to nought.]

Paraphrase 36. For we have examples of men that have gathered followers, and raised seditions among the people, and come to nothing; as for instance, Theudas, that undertook to be a Generall, boasting that he was sent by God to that purpose, and so got 400 men to follow him, but soon miscarried, and was himself killed, and all put to flight that adhered to him, and so his designe was utterly frustrated.

37. After this man, rose up note h Judas of Galilee in the daies of theenrolling, [...], see Lu. 2. note b. taxing, and drew away much people after him: he also perished, and all, even as many as o­beyed him, were dispersed.

38. Andfor the present, [...] now I say unto you,depart [...] [refrain from these men, and let them alone: for if this counsel, or this work be of men, it will [...]e over­thrown, [...] come to nought.]

Paraphrase 38. dismisse these men, and make not such hast to proceed against them; (For the doctrine which they preach is either from God, or no, If it be not from God, then our expe­rience tells us, that false prophets, though they thrive a while, yet without our opposition they generally come to nought.

39. But if it be of God, ye cannot overthrow it, note i lest haply ye be found even to fight against God.]

Paraphrase 39. But if it be from God, then ye may be sure you shall not prevail against it) lest ye be found to be a kind of Babel-builders (like those giants there, that went about to fortifie them­selves against heaven) and to fight against God himself; and ye will never prosper in that enterprize.

[Page 347] 40. And to him they agreed: And when they had called the Apostles and bea­ten them, they commanded them that they should not speak in the name of Jesus, and let them goe.]

Paraphrase 40. And they took his ad­vice, and sending for the Apo­stles in again into the court, they appointed them to be scourg'd (a punishment of a reproachfull contumelious nature v. 41.) and giving them charge not to preach the faith of Christ any more, they released them.

41. And they departed from the presence of the councell, rejoicing that they werevouchsa­fed to be dishonoura­bly used, [...]: counted worthy to suffer note k shame for his name.]

Paraphrase 41. And this was matter of comfort & rejoicing to the Apostles, (according to that of Mat. 5. 12.) that they were advanced to that degree of honour and blessednesse, as to be scourged for preaching of Christ.

42. And daily in the Temple, andin some house, [...], see note on ch. 1. c. in every house, they ceased not to teach, and preach Jesus Christ.]

Paraphrase 42. And they divided their time betwixt the Temple more openly, and the upper room more privately, and continued constantly in one of those places, either instructing those that had already received the faith, or preaching it new to those that had not received it.

Annotations on Chap. V.

a Note: [...] V. 3. Filled thine heart] The phrase [...], to fill the heart, is used by the Hebrews in the Old Te­stament for to make one bold, so Host. 7. 5. Who hath filled his heart to doe this? the Greek, [...]; who is it that hath dared, &c. So Eccl. 8. 11. The heart of the sons of men is filled to doe evil, that is, is emboldened, where the Greek read, [...], is filled.

b Note: [...] Ib. Toly] The Verb [...] hath among authors these three distinct uses, and agreeably three notions and interpretations proportioned to them. 1. 'tis used with a Genitive case, and then it signifies Passively, to be deceived, frustrated, cheated of any thing, [...], to be frustrated, defeated of his hope, and in Plato Apol. [...], In this I was not decei­ved or mistaken. But this clearly belongs not to this place. 2dly, 'tis used with a Dative case of the person, or (which is all one) with a praeposition [...] or [...] joyned to the person, and then 'tis absolutely to lie. So 'tis here v. 4. [...], Thou hast not lied to men, but to God, the lie which thou hast told, was not told to men only, or was not injurious to men only, [...] but to God also. So Jam. 3. 14. [...], ye lie against the truth, your lying is con­trary to the Gospel-doctrine and temper, and destru­ctive to it. So Col. 3. 9. [...], lie not against one another. 3dly, 'tis used with an Accusative case of the person again, and then it signifies Actively, to deceive, rob, deprive; [...], in Herodian, l. 2. having deceived and cheated the souldiers, and in Aristoph. [...], certainly thou shalt not deceive, or cheat, me: and that is the very notion of it here in this place, [...], to deceive the holy Ghost, Deum in pollicitatione fallere, to deceive God in that which was promised to him, saith S. Augustine; and again, detrahere de pecunia quam Deo voverat, to keep back some of the money which he had devoted to God; and accordingly by Asterius, Ananias and his wife are called [...], guilty of sacriledge in their own offerings. And although if the matter spoken of extended no farther then speak­ing a false thing (without any reall purloining, or steal­ing, or withholding what was consecrated to the Church or to God) it would then proportionably signi­fie no more then to deceive, or tell a lie to the Holy Ghost; yet when the matter extends it thus much far­ther, not to bare words, but to the [...], v. 2. purloyning part of that price, which was all given to the Church, and by their own act put out of their own power v. 5. (according to that rule of the Law, data, eo ipso quòd dantur, fiunt accipientis, what­soever is given, by that very act becomes the proper goods of the receiver) this [...], de­ceiving the holy Ghost, must needs referre to the not­keeping, not-observing, not-doing what was by them vowed, or to those contrary actions, the purloyning or withholding part of that price, which was wholly given to the Church, and being not actually brought in and bestowed on it, is said to be the deceiving of the Holy Ghost, that is, robbing, depriving him of that which was bestowed on him. This very same being expres't also by [...], that followes, that is, [...] purloyning, as 'tis rendred Tit. 2. 20. and as the word is used of Sacriledge by the Septuagint, Josh. 7. 1. [...], he purloined of the accursed thing, or that, [which was consecrated, c. 6. 19. So 2 Mac. 4. v. 32. Menelaus [...], stole, purloined some golden vessels of the Temple. And so both phrases joyne to make up the very thing which is called [...] or sacriledge ordinarily in sacred or heathen writers; which therefore by this place appears to be a sinne against God, not against men, v. 4. (and so Mal. 3. 8.) and particularly the robbing of the Holy Ghost, which came down on purpose to per­fect what Christ had begun, to formalize the society of believers into that which we now call a Church, and so to fit it for continuance and perpetuity. And by what we see done in these first chapters of the Acts, immediately after the descent of the Holy Ghost, we have great reason to believe these two things: 1. that it was an effect of his inclining the hearts of the believers, that wealth was so liberally brought in unto the Apo­stles, & layd at their feet: and 2dly, that what was thus given, was really accepted of by the Holy Ghost, as given to him, and not to men only. For as among the Jewes, what was given to God, was brought unto the Temple, and presented to the Priest [...], he commanded that the first fruits should be carried to the Temple, and received there by the Priests, saith Philo, De sacerdot. honorib.) so here 'tis brought to the Apostles as Christ's receivers, for the use of all the poor Christians, that should want, to be by the di­rection of the Apostles dispensed to them; and that what is thus by the liberality of Christians ( [...] [...] in the Creed) instated on the Church, cannot afterwards by the very doners (much lesse by any else) be purloined or taken back again, without the guilt of that great sinne of deceiving and robbing God him­self.

c Note: [...] V. 4. Whiles it remained] There is some difficulty in this verse: and the best way of clearing it, is, by set­ting the first word right, [...], (which is commonly rendred, whilst it remained) That sure signifies a pos­session immoveable, an estate in land, which is called a demeane in this very notion of [...] remaining, be­cause when the fruit is taken off, the land remains, and so is applied here to [...] a possession v. [...] 1. Upon the same account again 'tis called an estate, as being a stan­ding, remaining, continuing possession. Proportiona­ble to this, [...] [...] is wealth in money, or land sold, or put into money. And then the meaning of the whole is clear, [...]; was not the land, estate, demeanes, [...] thy own land, estate, demeanes? [...]; and was not the price, for which [Page 348] it was sold, wholly in thy power? that is, in thy hand, as [...] in the hand, signifies in the power, not as of an owner, but as a receiver; as Gen. 24. 10. 'tis said of Abrahams servant, that all the goods of his master were in his hand, as in the stewards hand, to receive and look to. So that in both respects, the possession being wholly thine, and the money coming wholly to thy hands, paid wholly to thee, (the contrary of either of which would have allowed him some pretence and ex­cuse) there was no excuse for thy not bringing, accord­ing to thy vow, the whole value of it.

d Note: [...] V. 20. This life] What [...] the words of this life here signifies, will soon be discerned by the use of [...] life in the Gospel, for that doctrine which is the setting down of the way, which will bring him that walks in it to eternall life. Thus Joh. 12. 50. I know (saith Christ of the message which he brought from his Father) that his commandment is eter­nal life, where eternal life must signifie that way which leads to it; so Joh. 17. 3. This is eternal life, that they may know thee the only true God, that is, their knowing (and performing faithfull, sincere obedience to) the only true God, is the sure way to eternall life. And accordingly the words of this life are the summe of this Christian doctrine, which being obeyed will bring any man to life eternal, and so 'tis all one with S. Peters expression to Christ, Lord to whom shall we goe? thou hast the words of eternal life, [...] the word [ [...] this] being here Emphatical, and denoting that more valuable, spiritual, and eternal life.

e Note: [...] V. 31. A Prince and a Saviour] These two words [...] captain, and [...] Saviour, in the style of the Old Testament signifie such an one as Joshua and the Judges were (see Note on Rom. 13. c.) express'd here c. 7. 27. by [...] a Ruler and a Judge, by [...] v. 25. giving deliverance, bringing them out of their slavery in Aegypt; and therefore ver. 35. (in setting down the Israelites mistake, when they ask'd Moses, who appointed him [...], a Ruler and a Judge?) S. Stephen tells them, God had by the hand of an Angel sent Moses [...], a captain & deliverer, by [...] deliverer meaning the same that by [...] deliverance. v. 25. and by [...] Saviour here, one that leads, and rules them, manages their military affaires, to the avenging them of their enemies, and preserving them safe and quiet. Such an one was Christ to be unto the people of God, and was sent to be such particularly to the Jewes; but this not in that manner that they expected, but (as his kingdome was not of this world) in a spiri­tual manner, to goe in and out before them against their spiritual enemies, Satan and sinne: To which end it was, that after his exaltation and instalment to his Re­gal office, the first thing was his sending of his Spirit, thereby giving them (as here it follows) place of re­pentance, if upon the preaching of the Apostles, they will come in, and believe on him. In this sense is it that Heb. [...] 2. 10. Christ is called [...], the captain of salvation or deliverance, that is, a captain designed on purpose to save or deliver them, to lead them, as 'tis there, through sufferings to bliss, through the wilderness, and the land of the Anakims, to Ca­naan, as Moses and Joshua the captains and saviours of the Jewes did; [...] and [...], captain and saviour, being an [...], two words together to expresse one thing, and so directly the same with this other expres­sion of [...], captain of salvation.

f Note: [...] V. 33. Cut to the heart] What [...] here si­gnifies will be best resol [...] from Hesychius's rendring of the word, The ordinary copie hath it [...]. But that is a mistake, It should certainly be read [...], or [...], grow wild, or angry, for that is all one with [...] is mad which fol­lowes, but [...] is quite another matter, and would rather belong to [...] (which might be the cause of this mistake by the neernesse of the words) as [...] and [...] are all one. By this then the word appears to signifie rage or vehement displeasure (as [...] is [...]) such as is in Bears and other wild beasts, when it makes them tear in pieces those that are next to them, or against whom it is conceived; As here it follows, they consulted to put them to death.

g Note: [...] V. 36. Theudas] A story there is of one Theudas which Josephus mentions Ant. l. 20. c. 5. and Euse­bius Hist. l. 2. c. [...]. who undertook to be a Prophet, and promised that he would divide Jordan, &c. But that was in Claudius's time, in the time of Fadus's praefecture, who destroyed him and his followers. And so that cannot be the person here mention'd, for this here was before Judas Galilaeus v. 37. and he was in the time of Cyrenius's being Governour of Syria (see Note h.) This Theudas here then must needs be some other person, whom they had recorded in their writings, and from thence Gamaliel here recites the story, though we have not other record of it.

h Note: [...] V. 37. Judas of Galilee] Of this Judas of Galilee, and of this enrolling, Josephus's testimony is most clear, See [...] Hist. [...] l. 1. [...]. Antiq. l. 18. c. 1. Cyrenius, saith he, came to Syria, sent from Caesar, (or under him) [...], as judge of the nation, and to take the valuation of their estates. Upon this, Judas Gaulonita [...], rebell'd, or made defection, and Saddochus with him, [...], saying that this valuation of their estates (the enrolling here) brought in direct servitude upon them, [...], and therefore cal­led the whole nation to follow them, and vindicate their liberties. So again de Bell. Jud. l. 2. c. 12. [...], Judas led them to make a defection, reproaching, them, or making it a great crime in them, if they should endure to pay tribute to the Ro­mans, and acknowledg mortal rulers, after God had been their King. This doctrine of the unlawfulnesse to pay tribute to men, upon pretense that they must ac­knowledge no other power but that of God over them, was it for which this Judas is by Josephus set down as the leader or head of a fourth Heresie among the Jewes ( [...]) And the texts of Scripture on which he grounded it may be thought by the words of Josephus even now cited [...], to pay tribute, and [...], mortal Lords after God, to be that of Deut. 23. 18. in the Septuagints reading of it, [...] (whichde c. [...]. Tertullian renders, non erit vectigal pendens ex filiis Israel, none of the children of Israel shall pay tribute,) [...], and that of Deut. 6. 13. thou shalt fear the Lord thy God and serve him, (by way of exclusion of all others.) The fals­nesse of which conclusion from these premises will ap­pear not only from the Hebrew text, Deut. 23. (where the matter is very distant from that of paying tribute, There shall be no whore of the daughters of Israel, nor a Sodomite of the sons of Israel) but the right under­standing of the Greek it self, [...] qu. 12. in Deut. where, say the Fathers, the words and [...] referre to the mysteries of the Heathens, the unclean rites in their dia­bolical worships; and the first signifies [...], him that thus initiates, or enters, any in those debau­cheries, the latter [...], him that is thus initiated.

i Note: [...] V. 39. Lest haply ye] These words [...], &c. lest ye be found fighters against God, are in the sense to be connected with [...], Let them alone, v. 37. So that all that is betwixt, must be read as in parenthesis.

k Note: [...] [Page] [Page] [Page 349] 41. Suffer shame] [...], saith Ammonius: it signifies reproachfull, contumelious usage; such was this of scourging, that was a servile, and dishonourable, infamous punishment.

CHAP. VI.

1. AND in those daies [when the number of disciples was multiplied, there arose a murmuring of [...]e Helle­ [...] the note a Grecians against the Hebrews, because their widows were neglected in the daily ministration.]

Paraphrase 1. the number of Christi­ans increasing, the Jewes that understood Greek, and used the Greek bible in their congregations, complained of unequall dealing, viz. that there was little care of their widowes (see note on 1 Tim. 5. a.) in proportion or comparison with the Hebrewes, in the daily distribution or provision that was made for the poor, (see note on Lu. 8. a.)

2. Then the twelve called note b the multitude of the disciples unto them, and said, It is not [...]ought [...] reason that we should leave the word of God, and serve tables.]

Paraphrase 2. And the twelve Apo­stles calling the Church to­gether, said unto them, We have resolved or decreed (see note on Joh. 8. c.) that it is no way fit or reasonable, that we should neglect the preaching of the Gospel, and undertake the care of looking to the poor.

3. Wherefore, brethren, Look you out [...]ven men [...] that [...] [...] among you seven men of honest re­port, note c full of the holy Ghost and wisdome, whom we may appoint [...] for this [...] see Tit. over this businesse.]

Paraphrase 3. Therefore doe you no­minate to us seven men, who have approved themselves to be faithfull trusty persons, the most eminent of the believers among you, that we may consecrate or ordain them to this office of Deacons in the Church, and intrust them with the task of distributing to them that want, out of the stock of the Church: And in the choise of them let it also be observed, that they be persons of eminent gifts, and knowledge in divine matters, see v. 10. (who consequently may be fit to be employed by us in preaching the Word, and receiving proselytes to the faith by baptisme, ch. 8. 5, 12.)

4. But we will [...]ote f. [...]tinue in, [...] give our selves continually to prayer, and to the ministery of the word.]

Paraphrase 4. And by that means we shall be lesse disturbed or in­terrupted in our daily employment of praying and preaching the Gospel.

5. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith, and of the holy Ghost,] and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas a proselyte of Antioch.

Paraphrase 5. And the thing was thus agreed on by those other that associated with the Apostles. And they pitched upon Stephen first, a very worthy person, that was richly instructed in the doctrine of Christ, and was by the holy Ghosts coming upon him fitted with elocution and all other abilities to preach the Gospel.

6. Whom they set before the Apostles: and [...]ey pray­ [...]and-laid [...] when they had prayed they laid their hands on them.]

Paraphrase 6. These seven the whole number of disciples that asso­ciated with them presented to the twelve Apostles, and they, that is, the Apostles, by prayer and imposition of hands (see note on 1 Tim. 5. f.) consecrated or ordained them to this office of Deacons.

7. And the word of God increased, and the number of the Disciples multi­plied in Jerusalem greatly, and a great company of the Priests were obedient to the faith.]

Paraphrase 7. And the faith of Christ was propagated, and a very great number of men in Je­rusalem associated with the Apostles, every day more and more; and many of the Jewish priests received the Gospel thus preached by the Apostles.

8. And Stephen full of faith and power] did great wonders and miracles a­mong the people.

Paraphrase 8. And Stephen the dea­con, being endued with great abundance of Christian knowledge, and also with the power of working miracles

9. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen.]

Paraphrase 9. And as he preached the faith of Christ, some men of that synagogue which was called by the name (because perhaps built at the charges) of the Libertines (that is, those which were the sons of them which being Jewes had been made free denisons by the Romans, or were born of Jewish parents in cities which had those privileges under the Romans, such as Tarsus, (see note on c. 22. e.) where Paul was born, who was an active person in this businesse ch. 7. 58. some, I say, of those Jewes) and of those that dwelt in Cyrene, and Alexandria, and in Cilicia, and Asia, opposed Stephen, and contradicted him.

10. And they were not able to resist the wisdome, and the Spirit by which he spake.]

Paraphrase 10. And he spake with so much knowledge and conviction of argument, and with so great excellent of elocution, that they were no way able to deal with him.

11. Then they suborned men, which said, We have heard him speak blaspe­mous words against Moses, and against God.]

Paraphrase 11. And being overcome by his reasons and power of speaking, they betook themselves to other viler arts, and hired some men to accuse him falsly, and to make complaint to the Sanhedrim, that they had heard him speak dishonorably of the Jewish religion.

12. And they stirred up the people, and the Elders, and the Scribes, and came upon him, and caught him, and brought him to the councell,]

Paraphrase 12. And having incensed the Sanhedrim against him, and also the people at Jerusalem, they apprehended and carried him before the Sanhedrim.

13. And set up false witnesses, which said, This man ceaseth not to speak blas­phemous words against this holy place and the Law.]

Paraphrase 13. And brought those witnesses which they had hired or suborned, v. 11. to give in their testimony, which was thus, This Stephen is continually a foretelling destruction to the Temple, and threatning the change of all the Mosaicall rites.

14. For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the [customes] which Moses delivered us.

Paraphrase 14. rites, ceremonies.

15. And all that sat in the councell looking stedfastly on him, saw his face, as it had been the face of an Angel.]

Paraphrase 15. And all the Judges that were present in the San­hedrim, as they looked on him, saw a great splendour about him, just as it is when an Angel appeareth.

Annotations on The Acts of the holy Apostles.

a Note: [...] V. 1. Graecians] The word [...] is by the Sy­riack rendred Jewes that understand Greek; and by S. Chrysostome, [...] those that speak Greek, in opposition to the [...], the profound, or deep, Hebrews: so saith Phavorinus, [...] [...], [...], to Hellenize is to speak Greek and to have skill in the Greek learning. So saith Scaliger, [...] non est habitare in Grae­cia, sed linguâ Graecâ uti, It is not to dwell in Greece, but to use the Greek language. And so those here that used the Septuagints translation of the Bible, are called [...] Hellenists. And so are differenced here from the [...] Hebrews, which used the Jerusalem-para­phrase. Thus are [...] Act. 11. 20. differenced from the Jewes in generall v. 19. not that those Hel­lenists were not Jewes (for there v. 20. 'tis said that they preached to them, whereas v. 19. 'tis clear that they preached to none but Jewes) but that these Jewes understood Greek, and used the Greek Bible, and there­fore are called Hellenists. And thus ch. 9. 28. when the other Jewes, those of the profounder sort, had such an aversion to S. Paul the Apostle of the Gentiles, that they would not see him, saith S. Chrysostome, he was yet admitted to speak and discourse with the Hel­lenists. See Note on Joh. 7. d.

b Note: [...] V. 2. The multitude of the disciples] [...] [...], multitude of disciples here are the commu­nity or society of Christians, called sometimes [...] the All, 1 Tim. 5. 20. [...] the many, 2 Cor. 2. 6. answerable to the multitude here, and sometimes [...] Christians, or followers of Christ, in respect of whom as their Doctor, or Master, they are here called [...] disciples; [...] and both ordinarily united together in the word [...] Church, [...] and [...] the brethren: see c. 15. 3, & 4, & 23. & Mat. 18. 17. Now what power the Church, or brethren, considered in this no­tion, the society of Christians doe here appear to have, may be considerable. The choice of the persons of the Deacons is here committed to them: But that first by the appointment of the Apostles declared to them. The twelve called to them the multitude, and said, Look out, &c. v. 2, 3. Secondly, they had by the A­postles these bounds set them, 1. to take seven, the number specified by the Apostles, not left arbitrary to them; 2ly, to pitch on [...], men gene­rally known and well reputed of; 3dly, with these qua­lifications, 1. faith, supposed in the [...] some of you, that is, believers, Christians; 2dly, fulnesse of the holy Ghost, extraordinary gifts; 3dly, fulnesse of wisdome, fitted by all these for this employment. And when by the Apostles appointment, together with the observa­tion of these prescribed rules, the multitude have sought out the persons, [...] then still the Apostles reserve the [...], the Ordination, or Constitution of them to them­selves, v. 3. In the nomination of Bishops and Dea­cons in other Churches, the like may be concluded from the Epistles to Timothy and Titus, viz. that somewhat was referred to the Church, particularly their testimo­ny concerning the qualifications of the Persons. For the Bishop that was to ordain is by S. Pauls direction first to enquire, as it were upon Articles, ( [...], if, or whether, he be blamelesse, &c.) which concerning a Bishop are fifteen, Tit. 1. 6. seventeen, 1 Tim. 3. 1. fewer concerning a Deacon: And all of them being matters of fact and manners, Timothy, which was newly entred upon his province, and Titus lately left in Crete, could not possibly be instructed sufficiently from their own experience, and therefore must be supposed to have it by enquiry of the Church. So in the Censures of the Church, the offender must be rebuked before the many. [...] 2 Cor. 2. 6. [...], before the Ch [...]rch Mat. 18. 17. [...] [...], before all, 1 Tim. 5. 20. Where yet it is Timo­thy the Bishop, that must [...] rebuke the offenders, onely in the presence, and with the notice of the Church, to make the rebuke more considerable, to produce shame and reformation. Lastly, in the the Councel at Je­rusalem, with the Apostles and Elders, or Bishops of Judaea, [...] is joyned [...] the whole Church, ch. 15. 22. in the choosing, and sending messengers to Antioch; but that with a most discernible distinction, The Apostles and Elders, as they, whole decree or ap­pointment it was, [...], [...] it pleased or seemed good to the Apostles and Elders to send chosen men, the choice and mission belonging to them, [...] and the persons sent [...], men of them, Bishops of the Councel, but this with the knowledge and approbation of the whole Church ( [...]) joyned wth them, as of those that were acces­sories, not principalls in the sending. So in the Inscri­ption of the Epistle of the Councel v. 23. The Apo­stles and Elders and brethren send greeting: Not that any but the Apostles and Elders, that is, Bishops of Judaea, were members of the Councel, or had voices in it, (for that is cleared v. 6. at the first mention of their conventing, The Apostles and Elders came together to consider of this matter, the debate of the question, and the decision, belonging only to them) but that the whole Church joyned with the Apostles and Bishops, shew­ing their consent and approbation, and submission to the decree of the Councel. And thus in following times have Lay-men subscribed the Acts of Councels in this form, Consentiens subscripsi, I have subscribed consent­ing, or testified my consent under my hand. As for the decree of the Councel, though that be in the style of [...], us, v. 28. which may be conceived to referre to all those that are named in the front, and so to the [...], [...] Brethren, yet 'tis apparent by v. 25. [...], it seemed good to us being assembled together, that that belongs onely to those that were assembled or sat in the Councel, that is, the Apostles and Elders, v. 6. and so it is expresly set, c. 16. 4. [...], the decrees ordained by the Apostles and Elders.

c Note: [...] V. 3. Full of the holy Ghost] What is meant by [...], full of the holy Ghost in this place, may perhaps be best collected by a farther con­sideration of the words of Christ, Mar. 16. 17, 18. But signes shall attend them which believe these things (so [...] may be rendred) or these signes shall attend, [...] or follow, them that believe. These words seem to contain a pro­mise of extraordinary gifts (of casting out Devils, speaking strange languages, healing, &c. v. 17, 18.) to others (beside the Apostles) under the name of be­lievers. [...] For the believers there [...] are all one with the he that believeth [...], and is baptized v. 16. and that is those that upon the Apostles preach­ing shall believe, and enter into the Church, or be added to it. But this not so unlimitedly on one side, as that all that did believe should have those gifts bestow'd upon them, (see Note on ch. 2. d.) for then here would have been no choice; all being full of the holy Ghost, they could not look out men that were full; nor yet with such restrictions on the other side, as that none had these gifts, but those that were ordained to sacred functions, for then these, who were not yet so ordain­ed, could not thus be full. But I suppose the truth is in the middle. At the Apostles preaching and mens receiving the Gospel, many of them that believed had extraordinary gifts, miraculous powers bestowed upon them, for the testifying to themselves and others the truth of the Gospel in those first times, and to qualifie them for the services of the Church, when they should be called to it. And agreeably those that were [Page 351] thus endowed, were generally chosen to such imploy­ments, (before others who had them not,) as there was need of them; And such I suppose are here meant un­der the phrase of Full of the holy Ghost, and that phrase mention'd by the Apostles, as a qualification required in those whom they would appoint Deacons here, and, beside the care of the poor, communicate the power of preaching and baptizing to them, which 'tis evident Philip had. This may most probably be it, which is affirmed of Cornelius's family Act. 10. 44. The holy Ghost fell on all them which heard the word, and the gift of the holy Ghost was powr'd upon them, 45. for they spake with tongues, &c. 46. So again ch. 19. 6. the Ephesian disciples being newly baptized in the name of Jesus, v. 5. by the Apostles benediction, and impo­sition of hands, the holy Ghost came upon them, and they spake with tongues, and prophefied. And so ch. 2. 38. when Peter tells them, that upon their Repentance and Baptisme, they should receive [...] the gift of the holy Ghost, [...] (the very phrase which is used of Cornelius's family) it follows accordingly ch. 4. 31. the place was shaken, and they were filled with the holy Ghost, and so, beside the inward gifts and graces of the Spirit, they were, many of them, endowed with those extraordi­nary gifts, which c. 2. 1. had fall'n upon the Apostles and were usefull for the confirming them in the faith, and to testifie to them and others the truth of what was preach'd to them. And of them that were at that time converted, they are now to choose some here, for the office of Deacons, men full of the Spirit, &c.

CHAP. VII.

1. THen said the high Priest, Are these things so?]

Paraphrase 1. And the chief priest asked him, Whether this, whereof he was accused, ch. 6. 14. of foretelling the destruction of this people, and religion of the Jewes, were true or no.

2. And he said, Men, brethren, and fathers, hearken, The God of glory ap­peared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,]

Paraphrase 2. And fitting his speech to the point in hand (that is, to prove the approaching de­struction of the Temple, by shewing the little merit, and great provocations of that people, and the no reason why they should be preferred before other nations, the free choice, and thereupon free promise of God, being the only ground of all the mercy that befell them) he said, I beseech you to give audience; The one eternall God of heaven and earth appeared, and spake to our father Abraham, whilst he was in Mesopotamia (as that (see Judith 5. 3.) in a wider notion contains that whole region on the other side of Euphrates from Canaan, v. 2. Syria,V [...] in Me­sopotamia [...] in via è Tigri Nisibem. Ammian. Chaldea, Mesopotamia, and Babylonia) that is, whilst he was in the place of his birth, Ur of the Chaldees, Gen. 15. 7. & 11. 31. before the time that his father Terah and he dwelt in Haran, Gen. 11. 31. (where in the way from Ur to Canaan, they stayed some yeares, till Terah's death, v. 32.)

3. And said unto him, Get thee out of thy countrey and from thy kindred, and come into the land which I shall shew thee.]

Paraphrase 3. And when he appeared, he commanded him, saying, The countrey where thou art is overrun with all villany, and therefore that thou mayst keep thy self free from their idolatries, and other vices accompanying them, I command thee to forsake that place, and thy fathers house, Gen. 12. 1. and remove into another land which I shall appoint, and direct thee to, viz. the land of Canaan, which though now possess'd by others, yet I will give unto thee, and to thy seed entirely, Gen. 13. 14. and by thy readinesse to take this journey on this command I shall discern thy obedience to me.

4. Then came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land where­in ye now dwell.]

Paraphrase 4. Then in obedience to that command, he went out of that countrey of his, (and his father Terah with him, as farre as Haran, Gen. 11. 31.) and after he had dwelt in Haran some years, according to God's command, he removed into Canaan, Gen. 12. 5.

5. And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.]

Paraphrase 5. And there he pitched his tent, and built an altar v. 7, 8. (but was soon fain to re­move into Aegypt ver. 10. and there to so journ) having received a promise of God, that he would give him this whole land of Canaan, ch. 12. 7. for him and his seed to possesse, when as ye he had no child, nor likelyhood to have any, nor any kind of estate in the land, but was a stranger, or sojourner there, Gen. 17. 18. & 20. 1. & 21. 34. & 23. 4.

6. And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and intreat them evil note a four hun­dred years.]

Paraphrase 6. And Gen. 15. 13. God spake to him again concern­ing this matter, that before this promise should be performed to him, his posterity should first sojourn in Canaan, and then go down to sojourn in Aegypt, and there should suffer, and be for some time oppressed, like slaves, till the end of 400 years from the time of the birth of Isaac (not from the time of the going into Aegypt) untill the time that the iniquity of the seven nations, all concluded there (as Amos 2. 9, 10.) under the generall name of the Amorites, which inhabited this promised land, should be filled up, and so they fit for God in justice to destroy them, and give away their land them, Gen. 15. 16.

7. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place.]

Paraphrase 7. And then in the 4th generation (Gen. 15. 16.) after Jacob, (Moses and Aaron, which brought them out, being the sons of Amram, the son of Cohath, the son of Levi, one of Jacob's sons that went down with him into Aegypt) when the time comes of bringing them out of their Aegyptian slavery, and giving them this land, I will, saith God, Gen. 15. 14. lay heavy punishments on the Aegyptians, and by that means make them release thy posterity, and so they shall come and possesse this land, and serve me in it.

8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob, and Jacob begat the twelve Patriarchs.]

Paraphrase 8. And God made a cove­nant with him, and appointed circumcision as a seal of it; and accordingly Abraham, when Isaac was born, circumcised him the eighth day; and Isaac begat and circumcised Jacob, and Jacob his twelve sons, the heads of the twelve tribes, of which this people consisted.

9. And the Patriarchsbeing in­ [...]aged, [...] moved with envy, sold Joseph into Aegypt: but God was with him,]

Paraphrase 9. And those sons of Ja­cob were much displeased with one of their brethren, viz. Joseph, and sold him into Aegypt; but when he was there, God protected, and provided for, and advanced him miraculously.

10. And delivered him out of all hisafflictions, [...] affliction, and gave him favour, and wis­dome in the sight of Pharaoh king of Aegypt; and he made him governour over Aegypt, and all his house.]

Paraphrase 10. And when he was cast into prison there, God brought him out, and at the same time brought him into favour and estimation for deep wisdome with Pharaoh the king of Aegypt: and he entrusted the affairs of his whole houshold, yea and the whole kingdome to his managery.

[Page 352] 11. Now there came a dearth over all the land of Aegypt and Canaan, and great affliction, and our fathers found no sustenance.]

Paraphrase 11. At this time of Jo­seph's power with Pharaoh there came a terrible famine upon Aegypt, and Canaan, for seven years space, and our father Jacob and his children being then in Canaan, were like to have perished for want of food.

12. But when Jacob heard that there was corn in Aegypt, he sent out our fa­thers first.

13. And at the second time Joseph was made known to his brethren, and Jo­seph's kindred was made known unto Pharaoh.]

Paraphrase 12, 13. And Jacob un­derstanding, that, though the famine was as great at present in Aegypt as in Canaan, yet there was a magazine of corn reserved from the former years plenty, and so there was now sufficient for themselves and to sell to others, sent his sons twice into Aegypt to buy corn: And though the first time Joseph dealt a little harshly with them, yet the second time he made him­self known to be their brother, and made it known also to Pharaoh.

14. Then sent Joseph and called his father Jacob to him, and all his kindred, note b threescore and fifteen souls.]

Paraphrase 14. And by Pharaoh's ap­pointment, Joseph sent for his father and brethren, and their wives and children, which, reckoning in some of their children born in Aegypt, together with Jo­seph and his sons, and sons sons, made up seventy five persons.

15. So Jacob went down into Aegypt, and died, he and our fathers,]

Paraphrase 15. And accordingly Ja­cob went down to him with his whole family; and he and all his sons died there.

16. And were note c carried over into Sichem, and laid in the sepulchre that Abra­ham bought for a summe of money of the sons of Emmor the father of Sichem.]

Paraphrase 16. And Joseph and some (say the ancients) of his bre­thren, being first buried in Aegypt, were after, at the Israelites going out, removed to Sichem, Jos. 24. 32. and buried in the field bought by Jacob of the children of Hamor; and Jacob himself never buried in Aegypt, but by his sons carried, and buried, Gen. 50. 13. in the field of Machpelah, bought by Abraham of Ephron son of Zoar, Gen. 23. 8. or of the sons of Heth, Gen. 49. 32. And so, saith Josephus, some of his sons also.

17. But when the time of the promise drew nigh, which God had sworn to A­braham, the people grew and multiplied in Aegypt,

18. Till another King arose, which knew not Joseph.]

Paraphrase 17, 18. And when the four hundred years began to be expired, after which the performance of the promise to Abraham's seed, of giving them the land of Canaan, was to commence, the people growing into a great number, and another King coming to reigne in Aegypt, that forgat the merits of Joseph.

19. The samecircum­veated, [...] dealt subtilly with our kindred, and evil intreated our fathers, so that note d theyby calling out their children, o [...] causing them to be call o [...]t. cast out their young children, to the end they might not live.]

Paraphrase 19. (Who therefore did all that he could to keep the Israelites from flourishing or increasing, and among other things, commanded all their male children to be put to death, Exod. 1.)

20. In which time Moses was born, and was note e exceeding fair; and nourished up in his fathers house three moneths.

21. And when he was cast out, Pharaoh's daughter took him up, andbrought him up for her self [...], or for a [...], [...] nou­rished him for her own son.]

Paraphrase 20, 21. At this point of time Moses was born, and be­ing a very beautifull child, he was first kept close in his fa­thers house three moneths, Exod. 2. But when that could no longer be done, he was put in a cradle of b [...]lrushes by a rivers brink; and being there lest and exposed, the providence of God preserved him. For it happened that Pharaoh's daughter found him there, and took him, and put him to nurse to his own mother, Exod. 2. 9. and so afterwards educated and brought him up as her own son.

22. And Moses was learned in all the wisdome of the Aegyptians; and was mighty in words and in deeds.]

Paraphrase 22. By which meanes he was instructed in all the learning of the Aegyptians, in Mathematicks, and Physick, &c. (see Note on 2 Tim. 3. a.) and was thereby a person of great abilities above other men, both for speaking (viz. in respect of eloquence and power of speech, though for the manner of utterance he had some stammering in his speech) and also for managery of businesse. Very able both to give counsel, and to act any great affairs.

23. And when he was full fourty years old, it came into his heart to visit his brethren the children of Israel.]

Paraphrase 23. And when he was four­ty years old, God having some way revealed unto him (see Note on 2 Tim. 3. a.) his purpose of delivering the Israelites out of their slavery by his hands, and making him their Leader, and instrument of his vengeance on their oppressors the Aegyptians, (see v. 25.) there­upon he resolved to visit them, and see how it was with them.

24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Aegyptian.]

Paraphrase 24. And seeing an Aegypti­an doe injury to an Israelite, he took the Israelites part against him, and in defence of the Israelite, kill'd the Aegyptian.

25. But, o [...], And he thought that his bre­thren did understand, [...] For he supposed his brethren would have understood how that God by his hand would deliver them; but they understood not.]

Paraphrase 25. This he did as an act of that office, to which God had designed him, that of a Saviour or deliverer of his countrey-men: and although he had not yet received his commission to that office, but only some notice of Gods designation, yet thinking that the Israelites did also know that he was thus designed, he thought fit to doe this (which lawfully he might, in the defence of an innocent persons life against an unjust assault or vio­lence, which could not be averted but by this means) viz. in defence of the one to kill the other, as a first assay, or exercise of that office. But in this he was mistaken, for the Israelites knew nothing of this purpose of God to imploy him, and from this act of his had not that sagacity to discern it.

26. And the next day he shewed himself unto them as they strove, andperswaded them to peace, [...] would have set them at one again,] saying Sirs, ye are brethren, why doe ye wrong one to another?

Paraphrase 26. The next day he in­terposed himself again as a pacifier or composer of con­troversies among them, to see how that would be accepted by them, whether they would be likely to receive him as a Judge, to goe in and out before them, which was another part of the office to which he was designed.

27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler, and a judge over us?

28. Wilt thou kill me, as thou didst the Aegyptian yesterday?

29. Then fled Moses at this saying, and was a stranger in the land of Madian­where he begat two sons.]

Paraphrase 29. And Moses seeing himself thus repulsed, and on the other side fearing that what he had done already, might, by being known, bring hazard on him (as it did Exod. 2. 15. when Pharaoh heard of it, he sought to kill him) he fled from thence to Midian, and there sojourned with Revel, Exod. 2. 18. or, which is all one, with Jethro, ch. 3. 1. the priest or prince of Midian, Exod. 2. 16. and he kept his sheep, and married his daughter Zipporah, by whom he had two children, Gershom, so named for his being a stranger or sojourner there, and Elie­zer, from God's helping him or delivering him from the hand of Pharaoh, that sought his life, Exod. 18. 2, 3, 4.

30. And when fourty years were expired, there appeared unto him in the wildernesse of mount Sinai an Angel of the Lord in a flame of fire in a bush.]

Paraphrase 30. And at the end of a se­cond part of three of his life, i. e. of a second 40 years, which was also the period of the 400 years prefix'd, v. 6. as Moses was feeding his sheep about Horeb or Sinai, that mount after so famous for Gods delivering the Law out of it, and therefore called the flaming mountain of God, Exod. 3. 2. he saw a flame of fire in a bush, but the bush was not hurt nor consumed by it, which was the appearing of an Angel, according as 'twas usuall for Angels to appear (see note on Mat. 3. k.)

[Page 353] 31. When Moses saw it, he wondred at the sight: and as he drew neer to be­hold it, the voice of the Lord came unto him,

32. Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. [Then Moses trembled and durst not behold.]

Paraphrase 32. And this voice of God by an Angel speaking (and perhaps, as it was usuall, thunder joyned with it) was so terrible to him, and the flame that appeared in the bush so glorious and illustrious, that he durst not look upon it, but hid his face, Exod. 3. 6.

33. Then said the Lord to him, [Put off thy shooes from thy feet: for the place where thou standest is holy ground.]

Paraphrase 33. This appearance of an Angel is an argument and evidence of my peculiar presence, from which any place is called holy, and therefore, in reverence due to such a presence, put off thy shooes, &c.

34. I have seen, I have seen theoppression, ill usage, [...] afflictions of my people which is in Aegypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Aegypt.]

Paraphrase 34. Now is the time come wherein I will certainly visit & relieve that people of mine, the children of Abraham, which, according to what I foretold him (see v. 6.) have been used like slaves in Aegypt a long time; and to this purpose now I have sent down my Angel, the only way of my peculiar presence in any one place, that I may commune with thee, and send thee on this message, as my Commissioner to bring them out thence.

35. This Moses whom they refused, saying, Who made thee a Ruler and a Judge? the same did God send to be a Ruler and Deliverer, by the hands of the Angel, which appeared to him in the bush.]

Paraphrase 35. And so that Moses that they would not receive to avenge their injuries, or compose their quarrels, ver. 27, 28. was now sent by God to lead them and bring them out of Aegypt, and to this end an Angel sent to talk with him, and give him his commission, which was done in a glorious manner by a flame in (but not consuming) the bush.

36. He brought them out, after that he had shewed wonders and signes in the land of Aegypt, and in the Red-sea, and in the wildernesse fourty years.]

Paraphrase 36. And at last, after the working of many terrible prodigies, first in Aegypt, then at their departure in the Red-sea, he rescued them out of Pharaoh's hands, and after fourty years spent in the wildernesse, to punish their murmuring, and to shew forth more of God's power and miracles in sustaining them there, they were at last brought by Joshua into Canaan.

37. This is that Moses which said unto the children of Israel, A Prophet shall the Lord your God raise up unto you of your brethren like unto me; him shall ye hear.]

Paraphrase 37. Now what was this Moses all this while, but a Prophet foretelling the pur­pose of God to send another great prophet to you in these later daies, the Messias, which (though he were God from heaven, yet) should here be born in an ordinary condition of a daughter of Abraham, and warning you to be sure to receive and enter­tain him, when he should come, assuring you that if you hear not (receive not) him, you shall (which was the point in hand, which Stephen was all this while a demonstrating, in answer to what was laid to his charge ch. 6. 14.) be utterly destroyed? Act. 3. 32.

38. This is he that was in thecongrega­tion, [...] Church in the wildernesse with the Angel, which spake to him in the mount Sinai, and with our fathers, who receivedliving [...] the lively oracles to give unto us.]

Paraphrase 38. This Moses afterward, when the people were encam­ped in the wildernesse, was cal­led up to mount Sinai, where an Angel spake to him and the Israelites, and delivered the Law to them: see note on Rom. 3. a.

39. To whom our fathers would notbecome o­bedient, [...] obey, but thrust him from them, and in their hearts turned back again into Aegypt,

40. Saying unto Aaron, Make us Gods to go before us: For as for this Mo­ses which brought us out of the land of Aegypt, we wot not what is become of him.]

Paraphrase 39, 40. And after all these prodigies and miracles used by God to give him authority among them, the Israelites murmured, & rebelled against him still, and had more mind to be in Aegypt again, then under his government, and to that purpose made them pictures of the Aegyptians Gods to goe be­fore, and lead them, as Moses did, viz. a calf v. 41. only upon pretense that Moses had forsaken them, was gone they knew not whither, when indeed he was only called by God unto the mount, to receive commandements to give unto them.

41. And they made a calf in those daies, and offered sacrifice unto the Idol, and rejoiced in the works of their own hands.]

Paraphrase 41. And when they had made this calf they very so­lemnly worshipt it, and by sacrifice and festivities celebrated that idol (which they themselves made) in the same manner, as God himself is wont to be worshipped.

42. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts, and sacrifices by the space of fourty years in the wildernesse?]

Paraphrase 42. This provoked God to forsake them, to leave them to themselves, to permit them to follow their own hearts desires into all the madnesse they led them to, and so by not restraining, to deliver them up to worship the starres of heaven, in stead of God, upon which it is that God expostulates with them, Am. 5. 25. Were the sa­crifices which you offered up in the wildernesse all those fourty years, offered to me, O ye house of Israel?

43. Yea, yehave set up, [...] took up the note f tabernacle of Moloch, and the starre of your god note g Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.]

Paraphrase 43. Nay, as the grossest idolatry, ye set up a chapplet or shrine with an image in it (see note on c. 19. e) and that image the image of one of the Aegytian Kings, under the title of Mars; and again the picture of Saturn, another planet denoting another Aegyptian god: and these images of these false gods have been made by you on purpose to be worshipt by you: which idolatry together with your consequent sinnes, hath brought that captivity upon you, Am. 5. 26.

44. The taber­nacle of the testimony was among our fathers, [...] Our fathers had the note h tabernacle of witnesse in the wildernesse, as he ap­pointed, speaking unto Moses, that he should make it according to the fashion that he had seen.]

Paraphrase 44. These fathers of ours in the wildernesse had the ta­bernacle of the testimony, that is, the tabernacle with the ark in it, called the ark of the testimony, (because of the tables of the law put there, which were the testimonies and evidences of Gods will, how he would be served) or else the tabernacle, where God promised to meet them, the place where he would record his name, Exod. 20. 24. where they were to commemorate his mercies to them, and where he would answer their prayers, bestow blessings on them, and this built exactly according to the pattern shewed Moses by God.

45. Which also our fathers that came after brought in with Jesus into the pos­session of thenations, [...] Gentiles, whom God drave outfrom [...] before the face of our fathers, unto the daies of David.]

Paraphrase 45. This their successors under Joshua brought into Canaan with them, and so it continued till David's time.

46. Who found favour before God, and desired to find a tabernacle for the God of Jacob.]

Paraphrase 46. Who having received speciall favour from God, desired earnestly to build a standing Temple for his service.

[Page 354] 47. But Solomon built him an house.]

Paraphrase 47. But this Temple was not thought fit to be built by him, because, though he were a very excellent person, yet he had had great warres and shed▪ much blood, 1 Chron. 22. 8. & 28. 3. in which respect God would not permit him to have this honour of building the Temple, a place destined to all peaceablenesse, purity and holinesse, this therefore was reserved for Solomon, who accordingly built it in a most sumptuous manner.

48. Howbeit the most high dwelleth not in Temples made with hands, as saith the prophet,

49. Heaven is my throne, and earth is my footstool: What house will ye build me, saith the Lord? or what is the place of my rest?

50. Hath not my hand made all these things?

51. Ye note i stiffenecked and uncircumcised in heart and eares, ye doe alwaies resist the holy Ghost: as your fathers did, so doe ye.]

Paraphrase 48, 49, 50, 51. But sure God doth not so dwell in this Temple (who hath the whole world for his palace) as that he should be bound to pre­serve this for ever from being destroyed, when you have by crucifying his Son thus pro­voked his vengeance against you, (and this brings home Stephen's discourse in this chapter to the point which he had in hand ch. 6. 14.) and continue in the rebellions of your fathers: for sure if David's bloodguiltinesse made him uncapable of building it, yours will render you un­capable of having it continued to you.

52. Which of the prophets have not your fathers persecuted? And they have slain them which shewed before of the coming of the just one, of whom ye have been now the betrayers and murtherers.

53. Who have received the lawor, among host, or troops, [...], see note on ch. 13. f. by the disposition of Angels, and have not kept it.]

Paraphrase 52, 53. For as your fa­thers persecuted & slew all the old prophets, which fore­told the coming of the Mes­sias, so ye, now he is actual­ly come, have betrayed and murthered him. A sinne set out and heightned with the greatest aggravations imaginable, whether we consider the person thus used by you, or you that thus used him: He the holiest person in the world, that came to be your Saviour; and you the peo­ple of God, the very men for whose sakes the Law was delivered by God to hosts of Angels, and by them delivered to you, and yet you have not obeyed it, nor embraced him which came to perfect that Law, but absolutely rebelled against all.

54. When they heard these things they weremad in their heart, or inraged, see ch. 5. note [...]. cut to the heart, and they gnash­ed on him with their teeth.]

Paraphrase 54. This whole sermon, but especially the close of it, foretelling their destruction for their bloody sinnes, wounded them deep, but in stead of producing contrition, exasperated them the more, and put them into an horrible rage against Stephen, and that enflamed their zeal to set upon the stoning of him.

55. But he being full of the holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,]

Paraphrase 55. But he full of courage, looked up farre above all fears of their fury, and doing so, he saw an appearance of Angels about God, and Jesus God-man standing (as in a posture of readinesse to assist and help) close by, or at the right hand of God.

56. And said,] Behold, I see the the heavens opened, and the son of man stan­ding on the right hand of God.

Paraphrase 56. And he proclaimed his vision, saying,

57. Then they cried out with a loud voice, and stopped their ears, and ran up­on him with one accord,

58. And cast him out of the city and stoned him: and the witnesses laid down their clothes at a young mans feet, whose name was Saul.]

Paraphrase 57, 58. And they dealt with him by the judgment of zeal, used among the Jewes against those that departed from the Jewish (and set up any new) worship; and first cast him out of the gates of the city, then stoned him: and they that brought evidence against him, ch. 6. 13. and were therefore by law to throw the first stone at him, and are therefore called executioners, ch. 22. 2. put off their clothes to fit themselves for their work; and a yong man called Saul, undertook to look to their clothes, who conse­quently had a hand in the stoning of him, ch. 8. 1.

59. And they stoned Stephen, calling upon God, and saying,] Lord Jesus receive my spirit.

Paraphrase 59. And all the time that they cast stones, he continued in prayer to God, and at the last concluded in these words,

6. And he kneeled down and cried with a loud voice, Lord, note k lay not this sinne to their charge. And when he had said this, he [fell asleep.]

Paraphrase 60. gave up the ghost.

Annotations on Chap. VII.

a Note: [...] V. 6. Foure hundred years] That the four hun­dred years here mention'd, as also Gen. 15. 13. or the four hundred & thirty, Exod. 12. 40. are not to be inter­preted of the space wherein the Israelites continued in Aegypt, so as to begin at Jacobs and his sons coming thither, and to end at Moses's carrying them out, is suffi­ciently manifest by all story of those times. The Chaldee paraphrast, and the generality of the Jews determining that space to be but two hundred and ten, only Josephus defining it two hundred and fifteen years. First then it must be observed, that the words here, and in those other places, being not strictly restrained to their dwelling in Aegypt, but so as to contain also their so­journing in Canaan, [...] the [...], strange land, here may fitly comprehend both of them, and the [...], shall sojourn, may doe so too; for Abra­ham sojourned in Canaan, before his posterity were so­journers in Aegypt, yea and himself first sojourned in Aegypt Gen. 12. 10. And so the words in Gen. 15. 13. are in the same latitude, thy seed shall be a stranger in a land which is not theirs, and shall serve them; Where the land which is not theirs, distinctly the [...], a strange land here, is common to both those lands, where they sojourned, and where they were servants. And in the place Exod. 12. 40. the words in our English, the sojourning of the children of Israel who dwelt in Aegypt, are reconcileable with this also, their so­journing being defined to be so many years, part of which they dwelt in Aegypt, but not their sojourning in Aegypt so many years. And therefore when the Septuagint read it [...], [...], the sojourning of the children of Israel which they sojourned in Aegypt, they adde by way of necessary paraphrase, [...], and in the land of Canaan, and so the Samaritan Pentateuch read; and Solomon Jarch [...] & in terris aliis, and in other lands, in stead of it. Secondly, it must be observed what latitude belongs in that place of Exodus 12. 40. to that phrase children of Israel, not so as to denote the posterity of Jacob only, but inclusively them and their fathers, Jacob, and Isaac, the posterity of Abra­ham: This is done by a figure Synecdoche, ordinary in all languages; and therefore the Septuagint, to expresse it more plainly, thought fit to enlarge their para­phrase, and having added Canaan to Aegypt, they adde also to the children of Israel, [...], [...], both they, and their fathers, and so read that whole verse thus, [...], [...], The sojourning of the children of Israel, which they and their fathers sojourned in the land of Aegypt and Canaan was four hundred and [Page 355] thirty years. And though some copies of the Septua­gint have not that latter addition of, they and their fathers, yet S. Augustine in Exod. qu. 47. acknowledg­eth both additions. Mean while the words both here, and Gen. 15. 13. have no need of such a paraphrase, as­signing it to Abrahams, not to Jacobs seed. And so saith Josephus Antiq. l. 2. [...], they left Aegypt in the month Xanthi­cus on the fifteenth day, four hundred and thirty years after our father Abraham came into Canaan. So that now the only difficulty behind is to accord the four hundred years here, and in Genesis, with the four hun­dred and thirty in Exodus: And that must be by distin­guishing of the beginning of the account, which may be either from Abrahams leaving of Chaldaea, and re­ceiving the first promise of Canaan, or else from the birth of Isaac, Abrahams seed. If the account be be­gun from the leaving Chaldaea, Abrahams own coun­trey, when his sojourning did begin, then it falls right to be four hundred and thirty years, as it is in Exodus; for Abraham being born in the year of the world 2007, and the warning of God to him to goe out of his countrey, being in the seventieth year of his age, that is, in the 2077th of the world, four hundred and thirty years added to that number make up 2507, and in the next year after that, is the departure out of Aegypt placed by the best Chronologers. But if the account begin from Abrahams seed, that is, from the birth of Isaac, which we know was in the hundredth year of Abrahams age, and so thirty years after his departure from Chaldaea, then it must consequently be thirty years lesse from thence to the departure out of Aegypt; and so that will accord exactly with the four hundred years here, and in Genesis, which are assigned to his seeds sojourning in a strange land. Thus the Jewes in Seder Olam collect from that place in Genesis, thy seed shall be a stranger four hundred years, that is, Isaac, from his birth, and his posterity, till the delive­ry cut of Aegypt by Moses. Of which space, the ser­vitude and oppression of the Israelites in Aegypt came not, say they, to much above an hundred and thirty years, but their stay after Jacobs descent, to two hun­dred and ten; to which adding one hundred and ninety years from Isaacs birth to Jacobs going down into Aegypt, (which is accordingly placed by Chronolo­gers, An. M. 2298.) the whole four hundred years are made up exactly.

b Note: [...] V. 14. Threescore and fifteen] The difference of the number of those which are here said to have gone down into Aegypt, from that computation which we find Gen. 46. 27. & Deut. 10. 22. where they are but threescore and ten, hath made some writers think fit to change the reading. Th. Beza, from Cor. Bertram is willing to believe [...] five mistaken for [...] all. Others rather phar [...]sie [...] all together, but without any pretense of antient or later copie for either: nay on the contrary, the Syriack and Arabick and Latine translations are all for that which we now have, and so make those conjectures unseasonable. The matter sure is to be imputed to another Original. S. Luke, we know, was one of those which made use of the Greek translation of the Old Testament, and accordingly ci­teth his testimonies constantly out of the Septuagints reading. Now in the Septuagint, Gen. 46. where this account is made, it is clear that the summe set down ver. 27. is not seventy, as we now read out of the He­brew, but seventy five: and that that is no mistake of the transcriber by confounding of numeral letters, as some are willing to suppose, appears by the view of the retail, there being five names more set down in their translation, then we find now in the Hebrew, viz. the sons of Manasses Machir, and Machir begat Galaad: and the sons of Ephraim, Sutalaam, and Taam; and the sons of Sutalaam, Edem. Against this it is of no force that is objected, that these five came not down with Jacob into Aegypt, for by that reason the number of seventy could not be made up; for of them Joseph and Manasseh and Ephraim are three; and 'tis certain, Joseph came not into Aegypt with Jacob, and Manasseh and Ephraim were born in Aegypt and never were out of it. Nay among them we find the sons of Pharez, Hezrom and Hamul, v. 12. and ten sons of Benjamin, v. 21. who certainly were not born at the time of Jacobs going into Aegypt. The number whether of seventy, or se­venty five, belongs not precisely to those that came in­to Aegypt, but to the progeny of Jacob there, of which because a greater part came down with him thither, therefore the greater part giving the denomination to the whole, it is said that so many went down with him, though some of that number were born there, who con­sequently were then in the loins of their parents (ac­cording to the sacred style, and by a figure frequent there) as Levi is said by the Author to the Hebrews, to have paid tithes to Melchisedek, though he were not born till many years after that Abraham did so; or as in the enumeration of Leahs progeny in this very chapter of Gen. v. 15. where having reckoned both her children and childrens children to three generations, of which only six sons and a daughter were born in Pa­dan-Aram, or Mesopotamia, and all the rest in Ca­naan, he yet addes, These be the sons of Leah which she bare unto Jacob in Padan-Aram, with his daugh­ter Dinah, all the souls of his sons and his daughters were thirty and three.

c Note: [...] V. 16. Carried over into Sichem] Some difficulty there is in reconciling this passage of the burying place of the Patriarchs, with that which is said in Genesis. There 'tis clear there were two burying places, one bought by Abraham of Ephron the Hittite, Gen. [...]3. in Machpelah, before Mamre, that is, in Hebron, which is in the land of Canaan v. 19. and this cost four hundred shekels of silver ver. 15. the other bought by Jacob of the children of Emor in Salem, a city of She­chem, in Canaan also, Gen. 33. 19 and that cost an hundred lambs, or pieces of money with that signature. If we referre to that which Abraham bought, then that was not bought of the children of Emor or Hamor; if to that which was bought of the children of Hamor, then the name of Abraham cannot be retained. Hence it is that Andr. Masius (a learned man) on Joshua 24. 32. hath thought necessary to put in into the text here the name of Jacob in stead of that of Abraham. And another expedient there is, that the word Abraham may be retained, but must signifie Jacob, as sometimes the children are express'd by the name of their father: so David is set to signifie the Messias that should come from him, Ezech. 34. 23. Jer. 30. 9. and Joseph for his sons, Gen. 48. 15. and David for Rehoboam his grandchild, 1 Kin. 12. 16. and elswhere Rehoboam for his son Abia. But if we look into the story, Gen. 49. 30. we shall find that the burying place here re­ferred to (as farre as concerns the [...] he, that is, Ja­cob v. 15.) was that in Machpelah bought of Ephron by Abraham, and therefore this way of reconciling will not be so commodious. The emendation possibly will be more proper, by setting the name of Heth in stead of Emmor (For the [...] which is added, is wanting in the Syriack and Arabick interpreter, and the Kings MS. [...] reads [...]. not, the son of Sichem, but, that dwelt in Sichem) or else for [...], the sons of Emmor, [...] the son of Zoar, (for so is Ephron, Gen. 23. 8.) If this may be accepted, then the sense of the whole verse may be this, The Patriarchs, Jacob and our fathers v. 15. were buried, the latter, viz. Joseph, Josh. 24. 32. in Sichem in the field bought of the children of Hamor by Jacob (and so some others [Page 356] of his brethren too, saith S. Jerome in Paula's Epitaph) the former in Machpelah (bought by Abraham of Ephron son of Zoar, Gen. 23. 8. or of the children of Heth, Gen. 49. 32. compared with ch. 23. 20.) viz. Jacob Gen. 50. 13. and so (saith Josephus, Ant. l. 2. c. 4.) some others of Josephs brethren also. And so both places of buriall may be here referred to in this verse, and that after the usuall Scripture-manner by way of [...] or regresse, thus, Jacob died and our fathers, v. 15. (then v. 16. beginning with the latter first) [...], and they, that is, our fathers, Jo­seph, &c. were removed to Sichem) (removed, because they had been before buried in Aegypt, Josh. 24. 32.) [...] and they were put, that is, Jacob (and after him some others) was buried (without removing) in the tomb that Abraham bought of the sons of Heth, Gen. 49. 32. or of Ephron, son of Zohar, Gen. 23. 8. which word [...] might easily be turned into [...]. As for the [...], [...] price of money, that here the field is said to be bought for, when the Chaldee, the Septua­gint, and vulgar Latine, in Genesis read lambs in stead of it, this falls out by the double signification of the word [...], which signifies both [...] a lamb, (which in English we call cosit, and Castellio Job 22. 11. renders Quaesitam, from the Hebrew word) and a piece of money, that had that signature upon it, as the shekel had the Arke and the Rod of Aaron; and so saith Cod. Talm. de No [...]i An­ni initio c. 3. fol. 26. Buxtorfe out of Rabbi Aquila, that in Africk mo­ney was called Chesitah. And to this double accepti­on of this word, S. Peter seems to referre 1 Pet. 1. 18. Ye are redeemed not [...] with silver, [...] but [...], with the precious blood as of a lamb.

d Note: [...] V. 19. They cast out] What [...] signifies, there can be small doubt. 'Tis after the Hebrew idiome no more than [...] to expose, or cast out helplesse, to certain ruine, in the same manner as [...] to do mercy, Luc. 1. 72. is [...] to pity, or com­miserate. All that is here to be taken care of is, that [...] be so rendred, as that it may with truth belong to Pharaoh the agent in this verse, and not to [...] the Israelites, who were so ill handled by him. As it lyes in our ordinary English, and the Vulgar Latine, it seems to refer to the Israelites exposing their own children, Pharaoh dealt subtilly with our Fathers, so that they cast out, that must be, our Fathers cast out, and so the Latine, ut exponerent infantes suos, which perhaps was thought to have truth in Moses's mother, Exod. 2. 3. But it must be remembred, that what she did▪ was by her designed (as the hiding, v. 2.) to the preserving of the childe, whereas here the exposing the children is said to be [...], to the end they might not be preserved, or kept alive. It must therefore be resolved that [...] belongs to Pharaoh; he that evill intreated the Israelites did it in, or by, ex­posing, or casting out, their children; for so the Infini­tive mood with, or without the Article, but especially with it, is to be rendred, after the manner of a Gerund, faciendo, in, or by exposing: without the article 'tis Act. 15. 10. why tempt ye God, [...] in, or by, imposing a yoke; with it, so Ruth 1. 6. where the He­brew read, the Lord had visited his people [...] (which we rightly render) in, or by, giving them bread; the Greek hath [...], and in Asula­nus's copy, [...], as here [...]. And Ps. 78. 18. they tempted God in their hearts [...] (we rightly render) by asking meat for their lusts; the Greek in all copies hath, [...] they tempted God by, or in, asking. Now what Pharaoh did by his bloody Officers, or by his people, that is, the Aegyptians to whom the charge is given Exod. 1. 22. himself is fitly said to do.

e Note: [...] V. 20. Exceeding faire] [...] faire to God, may be an Hebrew phrase for exceeding fair; for so the word God may sometime import an [...] or increase. But it is possible that the [...] here may be a mistake of the Scribe for [...] to see or look on, for so Exod. 2. 2. where this is related, it is said, when she saw him, that he was a goodly child, and Heb. 11. 23. [...], they saw him a fair, or comely child.

f Note: [...] V. 43. Tabernacle of Moloch] That the word [...] Moloch, is originally the Hebrew [...] a King, there is no doubt. And so here it notes some deified King of the Aegyptians, that is, an Idol, false god, worship'd and placed among th [...] starres; and accordingly, an old Aegyptian Alphabet, that sets down the names of the Planets, hath for Mars, [...]. See Kercher. Prodrom. [...] Copt. c. 5. Now for the [...] here, the ta­bernacle of Moloch, that is sure some little cabinet, wherein the image of this false god was kept, such as the [...], the silver chappels of Diana, (see Note on ch. 19. e.) This is in Amos ch. 5. 26. [...] the tabernacle, or S [...]ccoth, of your King or Moloch, that is, the chapplet, where that i­mage of your false god call'd here [...], [...] a figure made to be worship'd, was enshrined, or dwelt; (so [...] signifies) and the like seems to be understood by Suc­coth Benoth, the tabernacle of Venus, some little Chap­pel or shrine, where her image was kept and worship'd.

g Note: [...] I [...]. Remphan] Diodorus Siculus l. 1. mentions Remphis son of Cephna as King of Aegypt, about the time that Jacob went down thither, and saith of him that he gathered an infinite masse of wealth, and left behind him at his death 4000000 talents; which makes it probable that he was that Prince, which in the fa­mine, by Josephs advice, got all the wealth of Aegypt and the neighbour-countreys. This person was after­wards worshipped as a God for having preserved Aegypt, and accordingly placed among the starres, and so the image of one of the planets, here called [...], a starre, set to signifie him. This starre, it seems, was Saturne, for so that Aegyptian Alphabet (men­tion'd Note f.) which sets down the names of the planets, for Saturne hath [...]. Of this person that tradition in Suidas is very intelligible, where of Apis the Aegyptian god it is said, that he was [...] a certain rich man, to whom at his death they erected a Temple, [...], in which an Ox was fed, as being the Hieroglyphick of an husband-man. By which also it appears that this was that calf or bullock worship'd by the Israelites: Saturne being among the Gentiles president of husbandry, and therefore some­times worship'd in the shape of that beast, (under the name of Apis,) as being the chief instrument in plough­ing of the ground; but withall fastened among the starres in heaven, and the image of him here called [...] a starre, or as it seems to be best rendred, Am. 5. 26. the starre-images of your God &c. referring to both the Images precedent, (to which also the [...] figures in the plural, that follow, doe belong.) For that Chiun, which is there in Amos put in stead of Remphis, or Cevan, or Caivan, was among the Persians and Ara­bians another name of their Saturne, hath been ob­served by others. So in Plautus's second Punick scene, Molechianna is by learned enquirers discovered to be no more then [...] the image of Chiun, all one with temunah sel ucoch in the former scene, that is, [...] an image which is El God, and scul­pture, that is, God engraven; the word [...] God among the Phoenicians signifying peculiarly [...] Saturne. And this is the reason why Bacchus Pericionius is said to be placed in the eighth spheare, because that spheare encompasseth the planet Saturne. So in the Arabick Lexicon (called Camus Caiwano Zohalo mamnuon, Caiwano is Zohalo (or Saturne,) which is nomen in­variabile. Which Lud, de Dieu mistaking for Raialon mamnuon, he renders it vir rigidus, &c. See Mr Pocock on Abul Faraii p. 394. Now that they are here said for this sinne to be carried into Babylon is agreeable [Page 357] with that notion which the Jewes generally had, who were wont to say, that in every plague and captivity that fell upon them, there was an ounce of the calf, God continuing to punish this sinne in all their posterities, that continued to provoke him with the like.

h Note: [...] V. 44. Tabernacle of witnesse] That which is ren­dred by the Septuagint [...] the tabernacle of the testimony (and so made use of here by S. Luke) is generally in the Hebrew [...] Exod. 27. 2. c. 30. 26. c. 31. 7. & 38. 21. the tabernacle of meeting, viz. of meeting with God, whither every one that sought the Lord was to goe, Exod. 33. 7. This we render, the tabernacle of the congregation, (as if it referred to our meeting with one another) but certainly it must be taken in that other sense of meeting with God, as ap­pears Exod. 29. 42. at the dore of the tabernacle [...] of meeting before the Lord, where I will meet you to speak there unto you. So c. 30. 36. the tabernacle of meeting where I will meet with thee, and so Numb. 17. 4. Now this place of Gods meeting with men is so cal­led in two respects; 1. Because there he communi­cates his will, makes known his pleasure to them. 2dly, Because there by his appointment his Name be­ing recorded or commemorated by men, his acts of mercy praised and magnified, there he evidences his presence, to accept those offerings, to blesse those per­sons, Exod. 20. 24. In all places where I record my name (or in every place where the memoriall that I shall appoint of my name, shall be) I will come unto thee, and I will blesse thee. In the former respect, the Tabernacle is called the tabernacle of testimony, be­cause of the Arke containing the two Tables, wherein Gods covenant or commands concerning men were made known and testified by God, and that is oft cal­led [...] the arke of the testimony. In the second respect the Tabernacle is called the tabernacle of the testimony, in respect of our acknowledging, and testifying, and recording of God, and Gods owning, and recording and blessing of us, evidencing and testi­fying his accepting of us.

i Note: [...] V. 51. Stiffenecked] [...] proverbially si­gnifies undisciplinable, foolish people; according to a rule in Physiognomy, that those that have necks that doe not easily bend, are such: so saith Adamantius Physiog. l. 2. c. 26. [...], [...], hard-necked persons are indocile and ignorant; and again [...], some men have necks that will not bend, and this is an argument of folly. But I suppose the meaning of S. Stephen is not to be fetch'd from this no­tation of the word, but from the Metaphor of beasts, oxen, &c. that till they be disciplined, and accustomed to the yoke, are not willing or patient to bend down to it. And so hard or stiff-neck'd signifies no more then re­fractary, disobedient, undisciplinable, and so 'tis here set to denote them that doe alwaies resist the holy Ghost, in all Gods methods toward them walk contrary to him.

k Note: [...] V. 60. Lay not this] [...] may here be rendred by referring to the use of that word, (among these wri­ters) of lones or sales, which were done by weighing out the money, and receiving it back again by weight. This is called [...] Isa. 32. 9. [...], I weighed him, or, I told him out, seven shekels; whence Hesychius [...], that that is weigh­ed, is that that is lent, for, saith he, [...], anciently they lent by weight. Thus the Hebrew [...] which is answerable to it, is oft rendred [...] & [...], as to weigh out, is to pay, that is, to punish. So that the importance of Stephens prayer is, that God would not require back this debt, that is punish them for this sinne. And that this prayer was heard for them that had an hand in Stephens blood, appears by Gods speciall mercy to Saul, who was a principall person in it, and is miraculously converted in the ninth chapter, according to that saying of the Father, Si Stephanus non or asset, Ecclesia Paulum non habuisset, If Stephen had not prayed, the Church had not had S. Paul.

CHAP. VIII.

1. AND Saul waswell plea­sed with the killing of him, [...] consenting unto his death: and at that time there was a great persecution against the Church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the Apostles.

Paraphrase 1. And Saul which was after, chap. 9. so strangely converted, and became so re­nowned an Apostle, was then one of those that liked well the stoning of Stephen and joyned in it, ch. 7. 58. And at the same time that they dealt thus whith Stephen, they vehement­ly opposed the professing of the faith at Jerusalem, and persecuted all that did so. And all such, but the Apostles, particularly the rest of the seven Deacons, and diverse others c. 11. 19. went out of Jerusalem, and were dispersed into severall places through Judaea, and Samaria, and as farre as Phoenice, and Cyprus and Antioch, ch. 11. 19. and in all those places those that were thus dispersed (being filled with▪ the holy Ghost ch. 4. 31.) preached to the Jewes, and onely the Apostles continued at Hierusalem, being not yet (all) gone out from thence.

2. And devout menprepared Stephen for note a carried Stephen to his buriall, and made great lamenta­tion for him.]

Paraphrase 2. And some proselytes that were there (see note on c. 10. a.) made a solemn funerall for Stephen, and mourned at it.

3. As for Saul, he made havock of the Church, entring into every house, and haling men and women committed them to prison.

4. Therefore they that were scattered abroad,passed a­long publi­shing, [...] went every where note b preaching the word.]

Paraphrase 4. And thereupon they that were driven from Jeru­salem into Judaea and Samaria ver. 1. rested not there, but went farther off, and all the way they went, published the glad tidings of the Gospel, told every where what they knew of it.

5. Then Philip went down toa city, [...] the city of Samaria, and preached Christ unto them.]

Paraphrase 5. Then Philip the dea­con, not the Apostle (and therefore Peter and John ver. 15. are sent to impose hands) went from Judaea to Samaria; and though the Jews conversed not with them, and though in the first going out of the Apostles, Mat 10. 5, they were appointed not to go to any city of the Samaritans, yet now in this dispersion, and persecution from the Jews at Jerusalem, v. 1. it was thought fit to preach the Gospel unto them, and Philip accordingly preached it in Sebaste, an eminent city in Samaria.

6. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.]

Paraphrase 6. And all that city were perswaded by Philip to re­ceive the faith of Christ, being convinced by the miracles wrought by him,

7. For unclean spirits, crying with loud voice, came out of many that were pos­sessed with them:] and many taken with palsies, and that were lame, were healed.

Paraphrase 7. For out of many that were possest, they cast ou [...] devils, which at their coming out made loud acknowledgment of the irresistiblenesse of the power by which they acted.

8. And there was great joy in that city.

[Page 358] 9. Butbefore this, there was or had been in the city▪ a certain ma [...], Simon by name, which used sorce­ry, and asto­nished &c. [...] there was a certain man, called Simon, which before-time used sorcery in the same city, and bewitched the people of Samaria, giving out that himself was some great one.]

Paraphrase 9. But before this preach­ing and miracles of Philip, there had been in the city one Simon, which was a Magician, which had done some strange things, which pozed and amazed the ignorant people, by which means he took upon him to be a divine person.

10. To whom they all gave heed fromsmall to great, [...] the least to the greatest, saying, This man is [the power of God cal­led the Great. So the Kgs MS. and the ancient Gr. & Lat. MS. read it [...], See 2 Thess. 2. [...]. note e. f. the great power of God.]

Paraphrase 10. the divine power, which in every nation is acknow­ledged sometimes under one, sometimes under another name, Jehovah, Jupiter, and the like.

11. And to him they had regard, because that of long time [he had bewitched them with sorceries.]

Paraphrase 11. he had by sorcery or the help of the devil done such strange things, that they were amazed at them, (see ver. 13.) and knew not what to think of him.

12. But when they believed Philip preaching the things concerning the king­dome of God, and the name of Jesus Christ, they were baptized both men and women.]

Paraphrase 12. But when Philip (one of the seven v. 5. and ch. 6. called Evangelist c. 21. 8. because of his preaching the Gospel here, see note on Joh. 20 b.) by preaching the Christian faith, and doing farre greater miracles, had converted them to Christianity, they all came in as proselytes to the Gospel, and received baptisme of him, all of all sorts.

13. Then Simon himself believed also: and when he was baptized he continued with Philip, and [was asto­nished, [...], see v. [...]. wondred, beholding the miracles and signs which were done.]

Paraphrase 13. was himself amazed at the miracles Philip did, as the people had been at his, v. 9. 11.

14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:]

Paraphrase 14. And when the Apo­stles that remained at Jeru­salem v. 1. heard that by Philip's preaching the whole countrey of Samaria was converted and baptized, and knowing that Philip had no farther power, they sent two of their own company, Peter and John,

15. Who when they were come prayed for them, that they might receive the holy Ghost.]

Paraphrase 15. To confirm them, and to ordain them Elders or Bi­shops, (in every city one,) by prayer and imposition of hands.

16. (For as yet he was fallen upon none of them; onely they were baptized in the name of the Lord Jesus.)]

Paraphrase 16. (For Philip had not done either of these, nor con­sequently provided for the necessaries to the continuance of a Church; onely he had preached the faith, and baptized them with that baptisme which Christ commanded to be used, Mat. 28. 19. that in the name of the Father, Son, and Holy Ghost.)

17. Then note c laid they their hands on them, and they received the holy Ghost.]

Paraphrase 17. Then Peter and John confirmed and ordained them Elders or Bishops in all their cities, to rule or govern them in the faith, and in doing it, they used that ceremony of impositi­on of hands (known among the Jewes, Deut. 34. 9.) and thereby was bestowed on them the gift of the Holy Ghost, working of miracles, speaking with tongues, &c.

18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given, he offered them money,]

Paraphrase 18. And Simon the sor­cerer seeing those miraculous effects consequent to the Apostles imposition of hands, offered to give them money for this power.

19. Saying, Give me also this power, that on whomsoever I lay my hands, [he may receive the holy Ghost.]

Paraphrase 19. he may receive those gifts and graces of working miracles, &c.

20. But Peter said unto him, [Thy moneybe wi [...] thee to de­struction, [...] perish with thee, because thou hast thought that the gift of God may be purchased with money.]

Paraphrase 20. I will not receive thy money, and thy offering it shall bring mischief upon thy self, for thinking so meanly of this Apostolicall priviledge bestowed on us by Christ, which sure is not to be bought like earthly commodities with the price of money.

21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.]

Paraphrase 21. Thou shalt never have any part of this priviledge, nor right of dispensing or administring of these holy things; for thy designe in desiring this is not the enlarging Christ's kingdome, but the getting an opinion of power to thy self.

22. Repent therefore of this thy wickednesse, and pray God if perhaps the thought of thy heart may be forgiven thee.]

Paraphrase 22. Repent therefore and humble thy self before God for this wicked project of thine (and humbly beseech his pardon; and 'tis not impossible but that it may yet be obtained by thee.)

23. For I perceive that thou art in the note d gall of bitternesse, and in a wicked conspira [...]y the note e bond of iniquity.]

Paraphrase 23. For I perceive thou art in a condition poysonous to thy self, and bitter to God, very dangerous to thee, and displeasing to him, and makest this proposall out of a villanous treacherous designe, not to advance Christ's kingdome, but to destroy it, and accordingly thou art to expect to be dealt with by God.

24. Then answered Simon and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.]

Paraphrase 24. And Simon besought them that they would pray for him, that God would pardon this wickednesse of his, and not inflict on him such punishment, as they seemed to foretell would fall upon him.

25. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the Gospel in many villages of the Samari­tanes.]

Paraphrase 25. And when they had confirmed those in the faith (bearing witnesse to the truth which Philip had taught) who were baptized by him, they returned to Jerusalem, and as they went, preached the Gospel to all the villages of Samaria, where Philip had not preacht it, and had good successe in it.

26. And the Angel of the Lord spake unto Philip,] saying, Arise and goe to­ward the south, unto the way that goeth down from Jerusalem to Gaza, which is desert.

Paraphrase 26. And Philip had a vi­sion, and therein an Angel from heaven spake unto him,

27. And he arose and went: and behold a man of Aethiopia, [an Eunucha great officer of Can. [...] of great authority under Candace, Queen of the Aethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,]

Paraphrase 27. one intrusted with that office of greatnesse, which antiently was wont to be con­ferr'd on Eunuchs, that is, the high-treasurer to the Queen or Kings mother (see Oecumenius) of Aethiopia, had been at Jeru­salem to worship the God of Israel, being, it seems, a proselyte of the Jewish religion, one of the lower sort (see note on Mat. 23. d.)

[Page] [Page] [Page 359] 28.And he was return­ing, and sit­ting &c. And he read, [...] Was returning, and sitting in his chariot, read Esaias the prophet.

29. Then note f the Spirit said unto Philip, Goe neer, and joyn thy self unto this chariot.]

Paraphrase 29. Then Philip was by prophetick divine afflation, or revelation, directed to goe neer to the chariot and speak to him.

30. And Philip ran thither to him, and heard him read Isaias the prophet, and said, Understandest [...] what thou readest?

31. And he said, How can I, except some man [should guide me?] And he de­sired Philip that he would come up, and sit with him.

Paraphrase 31. give me some dire­ction, and tell me what it is that the prophet's words belong to?

32. note g Thesection place of scripture which he read was this, He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so opened he not his mouth.

33. note h In his humiliation his judgment was taken away: and who shalldescribe. [...], see note [...]. declare his generation? For his life is taken from the earth.]

Paraphrase 33. By an assembly and by judgement, by the Sanhe­drim of the Jewes, and the Roman Procurator Pilate, he was taken away, Or, in his state of exinanition and humiliation, when he was apprehended and arraigned by the Jewes, he was most unjustly dealt with, put to death, being most innocent. And who shall describe the wickednesse of that age that used him thus, which put him to death for coming to doe good to them?

34. And the Eunuch [answered Philip and said,] I pray thee, of whom speak­eth the prophet this, of himself, or of some other man?

Paraphrase 34. demanded of Philip, saying,

35. Then Philip opened his mouth, and began at the same scripture, and prea­ched unto him Jesus.]

Paraphrase 35. And on occasion of this scripture, which, though it had one literall completion about the time of Isaiahs writing it, yet had another higher completion in Christ, Philip be­gan and preacht to him the whole Christian faith.

36. And as they went on their way, they came unto a certain water: and the Eunuch said, See here is water, what doth hinder me to be baptized?]

Paraphrase 36. And the Eunuch was by him brought to the faith, and desired baptisme of him.

37. And Philip said, If thou believest with all thine heart, thou mayst. And he answered and said, [I believe that Jesus Christ is the son of God.]

Paraphrase 37. I believe these prophe­cies of the Messiah to be ful­filled in Christ, and consequently that he is the Son of God.

38. And he commanded the chariot to stand still: and they went down both in to the water, both Philip and the Eunuch; and he baptized him.

39. And when they were come up out of the water, [ note i the Spirit] of the Lord caught away Philip,and, [...] that the Eunuch saw him no more: and he went on his way rejoicing.

Paraphrase 39. An Angel, see note f.

40. But Philip was found at Azotus: and passing through he preached in all the cities till he came to Caesarea.

Annotations on Chap. VIII.

a Note: [...] V. 2. Carryed Stephen] [...] is to dresse, and fit the dead body for the funerall, and differs both from [...], and [...]; so saith the scholiast on Aeschylus, [...] signifies [...], all the care that is used before the buriall, [...], the carrying out to the grave or sepulchre, [...], [...], the removing from one sepulchre to ano­ther. The same is express'd ch. 5. 6, by [...] winding the dead body in a sheet.

b Note: [...] V. 4. Preaching the word] Some difference may perhaps be here observed between [...] v. 4. and [...] ver. 5. but this not in respect of the matter of their preaching, but of the manner of it, [...] and of the qualifications of the persons that did it. The latter of these, [...] to preach Christ, doth generally signifie a publick, solemn pro­claiming of him, as when a [...] herald or cr [...]er, doth pro officio, by way of office, proclaim any thing; but [...] imports no more then the telling it, ma­king it known, as good newes is published without the voice of an herald, or cryer, by all that have heard, to all they meet with: and although in one respect, (that of proclaiming anew what was not known before) this [...] to preach, and [...] to tell the glad tidings doe agree, (see Note on Mat. 9. l.) yet in this other respect they differ sometimes: Not that [...] is never used of that publick, authoritative pro­claiming; for it is sometimes used of the Apostles Act. 5. 42. &c. 15. 35. and the word [...] Evange­list is the name of an office in the Apostles times, and then, whensoever it was done by way of office either Apostolical, or by mission from them, it is evident that [...] and [...] are in all respects the same; but I say that sometimes, and particularly in this place, [...] may belong to whatsoever publishing of the Gospel of Christ, and by whomsoever, that is, by those that have no calling to it. For when the doctrine of Christ was first preacht by the Apostles, and the mi­raculous gifts exercised in their presence, and a multi­tude of men, Jewes and proselytes, received the faith, and for doing so professedly, were presently persecuted, and driven out of Jerusalem, v. 1. it is not to be ima­gined but that all. wheresoever they came, both men and women, published what they knew, both of the doctrine, and the miracles whereby it was confirmed, and of their own sufferings for it; though that all these, even women (who by S. Pauls decree, are not permitted to speak in the Church) should by the Apo­stles be intrusted with the preaching of the word, by way of office, it cannot be imagined. And therefore, when of Philip, which was a Deacon, ordained by the Apostles, it is related in this chapter, that he preached Christ to them, it followes that he baptized them also, ver. 12. But of these other disciples, there is no more said, but that they passed along beyond Judaea and Sa­maria (the terror that drove them from Jerusalem pursuing them farther) [...] publish­ing this good newes, the Gospel, which they had recei­ved, but no mention of gathering disciples, or bapti­zing. And accordingly, c. 11. 19. when there is men­tion, in the processe of the story, of these very men, that being scattered by the persecution, which was about Stephen, they passed as farre as Phoenice, Cy­prus, and Antioch, and that they spake the word, or published the Gospel, to none but the Jewes, the phrase used there is observable to this matter, [...] [...], speaking the word, the word [...] being known [Page 360] to belong to any way of reporting, or relating, by talke, or discourse. And so ver. 20. [...], they spake, talked, to the Hellenists, [...], telling them that good newes, the Gospel of Jesus Christ: and upon the successe of this, through Gods prospering hand, and many recei­ving the faith, it followes, that when the Church of Je­rusalem heard of it, they sent Barnabas to visit and confirm them. Thus of the believers in common chap. 4. 31. it is said indefinitely, that they spake ( [...]) the word of God with boldnesse, according as they had prayed they might v. 29. noting thereby a valiant pro­fession, and publishing of the Gospel, notwithstanding the terrors of men. And though it be there said of them, that they were all filled with the holy Ghost, and so that may be taken for a commission and authority given to all them, and so these here being contained in that number, the same will be competible to these; yet 1. it cannot be imagined that all simply, that is, every believer there, women as well as men, had any such authority then given them, but that there are other meanings of the phrase, filled with the holy Ghost, be­sides that one of being sent into the ministery; and the very courage of professing and publishing the Gospel, was one such gift or effect of the holy Ghost. And 2dly, it is clear in the processe of this story, that some others, which were not so qualified as these, that is, that had not received the holy Ghost, or ascended any farther then the Baptisme of John, did thus publish the Go­spel, as these here are said to doe. Thus Apollos chap. 18. 25. [...], spake, and taught exactly the things concerning the Lord, knowing onely the baptisme of John (and Aqui­la and Priscilla expounded to him more exactly the way of God) and so I suppose did the Ephesian disci­ples, ch. 19. who had not received the holy Ghost, ver. 2. nor gone any farther then Johns Baptisme, at the time of Pauls coming to them.

c Note: [...] V. 17. Layd they their hands on] The severall uses of imposition of hands are at large set down Note on 1 Tim. 4. f. Three in the Old Testament; 1. as a cere­mony in prayer, 2. in paternal benediction, 3. in crea­ting officers. And proportionably to these, many more in the New. 1. For Curing diseases, 2. for Absolution of penitents, 3. for Blessing of infants, or those that are to be baptized, to prepare them to it, 4. in Confir­mation, 5. in Ordination of Officers for the Church. Of the three former of these there is none which can pretend to be here meant; and so all the difficulty is, whether of the two latter it was. That it was Confir­mation, may appear probable, because it so soon at­tended their Conversion and Baptisme: when the Apo­stles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John v. 14. which agrees well with that of Confirma­tion, which is an act reserved to the Rulers of the Church, and not communicated, or allow'd to inferior officers, such as Philip, the Deacon, here. And accor­dingly the Bishops are called [...] Doctors, [...] as that signifies the farther instructing them, to whom the Gospel hath formerly been preach'd, and as [...] differs from [...], preaching from teaching. And in Confirmation it was, that in those first times the extraordinary gifts of the holy Ghost used to be con­ferr'd on them, (see Note on c. 2. d. & Act. 19. 6.) But it is probable also, that the faith being here planted by Philip, and the Apostles coming down to confirm them, and those not staying there, but returning to Je­rusalem v. 25. they did at their being there ordain El­ders or Bishops in the several cities, as we know Paul and Barnabas did c. 14. 23. and Titus in Crete Tit. 1. 5. This, saithEp. 1. ad Cor. Clemens Romanus, the Apostles did in their journeyings, when they went out preaching the Gospel, [...], [...], preaching through regions and cities, they con­stituted their first-fruits, (those that first believed) Bi­shops and Deacons of those which should afterwards believe. And thus before this time, they had at Jeru­salem constituted James the brother of the Lord Bi­shop there, in the first year after Christs Ascension, and seven Deacons to attend him ch. 6. And therefore it is not reasonable to believe that the Apostles, Peter and John, should thus come down to Samaria, where the Gospel had been so universally received v. 6. and having taken care to confirm them, should not also or­dain some Governours over them before they returned again. That therefore which is most reasonable is, so to interpret this laying on of hands, and their receiving the holy Ghost here, as to comprehend Confirmation and Ordination both, the holy Ghost by their ministry coming on all the sincere believers, and endowing them with inward, and some of them with extraordinary external gifts, of healing, prophecie, &c. (see Note on ch. 2. d.) and the Apostles by laying on their hands on some speciall persons among them, ordaining them Bi­shops and Deacons in several cities: A power which belonged onely to the Apostles to exercise, and so was not competible to Philip, who yet had power to preach and to baptize.

d Note: [...] V. 33. Gall of bitternesse] What is the importance of [...] (or [...], as the antient Gr. and Lat. MS. read it) will be best discerned (see Note on Mat. 27. f.) by Deut. 29. 18. where apostasie or falling from God is described to be a root bearing gall and bitternesse, say the Vulgar, gall and worm­wood, say our English, and the Septuagint, [...], springing up in gall and bitternesse: [...] but the Hebrew [...], which we render gall, signifies also a poysonous herb, and so must signifie there, where 'tis joyned with a root bearing or bringing forth; and so the wormwood following will best agree with it, and both together will expresse that sinne to be a root, whose effects are poysonous and bitter, very hurtfull and infectious to men, and most displeasing to God. Answerable and equivalent to this is the [...] here, which therefore signifies this apostaticall conditi­on of Simon, so lately baptized, to be dangerous to him, and odious in Gods sight, he being that first-born of Satan, as he is styled, and an Apostate from the Christian faith. And accordingly his followers the Gnosticks, and the poyson of their heresie (together with him, the root from whence all those pests of the pri­mitive Apostolick Church did spring) are express'd Heb. 12. 15. by [...], Lest, saith the Apostle, there be any root of bitternesse springing up, (not [...] as we read it, but as by the Greek now cited from Deut. 29. 18. and by the agreeing of the participle [...] with the like [...] precedent, seems the most probable reading) [...] in poyson, a root of wormwood bringing forth, or fructifying, in poyson, that is, bringing on the person that which is ruinous to himself, or on others that which is poysonous or infecti­ous to them. And such most eminently was the heresie of the Gnosticks at that time.

e Note: [...] Ib. Bond of iniquity] The word [...] signifies, in the Septuagint of the old Testament, treason, 2 Kin. 11. 15. and 12. 20. and Jer. 11. 9. a conspiracy, league, or covenant, and by it the Hebrew [...] is rendred Jer. 11. 19. where Symmachus reads [...] conspiracy The Hebrew [...] which Isai. 58. 6. is rendred [...], is, saith David de Pomis, aequivalent to [...], and so signifies a binding together of minds; and both there and here, with [...] unrighteousnesse added to it, it denotes, by an hypallage, a most unrighte­ous, impious treason or treachery, a villanous piece of hypocrisie, (as [...], the mammon of un­righteousnesse, is all one with the false or deceitfull [Page] [Page] [Page 371] mammon) Simons designe in this proposall being not to advance Christs kingdome, by his having that power of giving the holy Ghost, but to set up for himself, as he after did, in opposition to Christ, and to have this addition of miracles superadded to those which by his sorcery he was able to doe.

f Note: [...] V. 29. The Spirit said] It may here be question'd, what is meant by [...], the Spirit's saying unto Philip. Some kind of extraordinary revelation it cer­tainly was, but whether in a vision by appearance of an Angel, or 2dly, by a voice from heaven, or 3dly, by afflation of the Spirit of God, after the manner that Pro­phets received Revelations, it is uncertain. Of the first sort there are examples in this book; ch. 10. 3. Cornelius in a vision saw an Angel of the Lord coming, and say­ing to him, and so here v. 26. the Angel of the Lord spake unto Philip: Of the second, at the Baptisme of Christ, and at the conversion of Saint Paul: And of the third chap. 10. 19. where after his Vision of the sheet, as he thought thereupon, the Spirit said unto him; and the same is repeated again, ch. 11. 11. & so ch. 13. 2. as they were ministring, that is, praying and fasting, the holy Spirit said, Separate to me Barnabas and Saul: Which as it was not in any dream or vision, so that it was by voice from heaven, doth not appear probable by any argument discernible in the story; but on the o­ther side the frequent testimonies of the Spirits revealing by way of Prophetick afflation, who should be set apart for the offices of the Church, are evidences that it was so here. Thus [...] Epist. 1. [...] Cor. Clemens tells of those times, that they ordained Bishops [...] discerning by the Spirit who should be ordained, and again that they did it [...] having received perfect foreknowledge who should be constituted Bishops, as Moses, saith he, foreknew by revelation from God, that Aaron should have the Priesthood, and accordingly that without the direction of the Spirit they advanced none to this dignity. So saith S. Paul of Timothy that the [...], [...] or Episcopal office, [...] was given him by prophecie, 1 Tim. 4. 14. & ch. 1. 18. that is, by Revelation, as Prophesying is of things presently to be done, as well as predictions of the future, and si­gnifies no more 1 Cor. 14. 24, 31. then having some­what revealed to him v. 30. So saith S. [...] in 1 Tim. [...] 14. Chrysostome, [...], &c. The Episcopal dignity being great, wan­ted Gods suffrage, to direct on whom it should be bestow'd (see Note on 1 Tim. i. e.) Thus Act. 20 28. it is said of the Bishops of Asia, that the holy Ghost had set them over the flock. And in this sense it may fitly be af­firmed of Philip, that being full of the holy Ghost, ch. 6. 3. he had the afflations of the Spirit of God, such as Prophets, and by such an afflation the Spirit here bad him, &c. Thus Agabus signified by the Spirit, that is, by prophetick revelation, that there should be a famine, ch. 11. 28. Thus the holy Ghost witness'd in every city, that is, prophets foretold, c. 20. 23. & 21. 11. that bonds and afflictions did abide Paul. One onely objection I foresee against this exposition in this place, that ver. 39. it is said that the Spirit of the Lord caught away Phi­lip, which probably is to be understood of an Angel car­rying him away out of his sight, and then why should not the Spirit here, as well as the Spirit of the Lord there, signifie an Angel also? especially when there is mention of an Angel speaking to him ver. 26. But to this the answer will be very sufficien [...] [...]f the reading of the Kings MS. be accepted in that verse, (and that is attested by many other copies own'd by Eraesmus & Beza, and so cited by S. Jerome, Dial. Orthod. & Luciferian.) the holy Spirit fell upon the Eunuch, &c. but the Angel of the Lord caught away Philip, (see Note i.) For then as the Angel bad him go to the Eu­nuch, so he carried him away again, which no way hinders but that the Spirit here may be taken in that other sense.

g Note: [...] V. 31. The place of Scripture] [...] is the He­brew [...], the name of a section or lesser division of Scripture, of which there be two in the first chapter of Matthew, and so forward. The Greeks call them [...] partitions or sections.

h Note: [...] V. 33. In his humilition] This verse is acknowledged to be a citation of Isa. 53. 8. not out of the Hebrew, but the Septuagints translation, which therefore must be interpreted by looking back on the Original there. And that will be best rendred thus, [...] by an assembly (so the word is used Jer. 9. 2. and rendred [...] synode) that is, by the Sanhedrim of the Jewes, who had de­termined to have him put to death, and made the peo­ple cry out against him, [...], away with him, away with him (whereas the Greek seems to have read [...], [...]) and by judgement; [...] or the sen­tence of the Roman Procurator Pilate, [...], he was taken away, distinctly signifying the manner of his be­ing put to death, which being so foul, and irrationall, and strange, that he that came to save, should not onely not be believed, but be also put to death by them, be entertained so coldly, and used so barbarously, the Jewes and Romans both conspiring in it, the exclamation that followes [...], [...]; who shall describe his generation? will most probably signifie, what an ac­cursed wicked generation was that, wherein he was born? for so the word [...] his generation signifies, as Gen. 6. 9. perfect [...] in his generation. So where 'tis called a wicked generation, Deut. 32. 5. this word is used. This though it be not the sound of the words in Greek, must be resolved to be the meaning of the Prophet, whose words here S. Luke having occasi­on to name or set down onely (as the passage the Eu­nuch was reading) not to make any use of them, was in all reason to repeat in the Septuagints translation of them, which the Eunuch was a reading, and which they used, for whom he wrote this story, but not to affix any new sense to the original prophecie. Yet because the words, as they lie in the Greek, may have a commodious sense also, though that differing from the Hebrew, I have in the paraphrase set down that also, upon this ground, that Job 34. 5. taking away his judgement signifies dealing unjustly with him.

i Note: [...] V. 39. The Spirit] In this verse the Kings MS. reads thus, [...], The holy Ghost fell upon the Eunuch, and the Angel of the Lord caught, or snatch'd, away Philip.

CHAP. IX.

1. ANd Saul yet breathing out threatnings and slaughter against the disciples of the Lord, went unto the high priest,

2 And desired of him letters to Damascus, to theConfisto­ [...]es, see note [...] Mat. 6. d. synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.]

Paraphrase 1, 2. But the death of Stephen did not satiate the bloody mind that was in Saul, or al­lay his zeal against Christi­ans, but being very intent upon it, he came to the San­hedrim at Jerusalem, and desired the high priest to give him letters of commission to the Consistories of other cities of Syria (as being under Jerusalem, the grand Metropolis of Syria, as well as Judaea) and his Commission was to impower him v. 14. to [...]eize upon any Christians whatever, and secure them, and bring them up to Jerusalem to be judged by the Sanhe­drim there.

[Page 372] 3. And as he journeyed he came neer Damascus, and suddenly [there shined round about him a light from heaven.]

Paraphrase 3. a bright shining cloud (such as Mat. 17. 5.) en­compassed him.

4. And he fell to the earth, and heard a voice saying unto him,] Saul, Saul, why persecutest thou me?

Paraphrase 4. And it struck him with great terror, as at the presence of God, which he knew was wont thus to exhibit himself. This made him fall prostrate on his face, and as he did so, there came to his eares a clap of thunder, and out of that this speech directed to him,

5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: [It is hard for thee note a to kick against thegoades, [...] pricks.]

Paraphrase 5. It is thy best way to be obedient to the commands that shall now be given thee, and not to be refractary.

6. And he trembling and astonished, said, [Lord, what wilt thou have me to doe?] And the Lord said unto him, Arise and goe into the city, and it shall be told thee what thou must doe.

Paraphrase 6. I am most ready to doe whatever thou commandest me, if thou wilt please to give me knowledge of thy will.

7. And the men which journeyed with him [stood speechlesse, note b hearing indeed the voice or thunder. hearing a voice, but seeing no man.]

Paraphrase 7. were so frighted with the thunderclap which they heard, (though they neither saw any man, nor heard what was said unto him) that they were not able to speak.

8. And Saul arose from the earth, and when his eyes were opened, he [saw no man: but they led him by the hand, and brought him into Damascus.]

Paraphrase 8. was not able to see, ver. 9. but was saine to be led to Damascus.

9. And he was three daies without sight, and neither did eat nor drink.]

Paraphrase 9. And he was not in three daies recovered out of that fit, but continued blind, and able to eat nothing, in a kind of trance or extasie, ver. 12.

10. And there was a certain disciple at Damascus, named ananias, and to him said the Lord in a vision, Ananias. And he said, Behold I am here, Lord.

11. And the Lord said unto him, Arise and goe into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus; [for be­hold, he prayeth,

12. And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.]

Paraphrase 11, 12. who having ear­nestly pray'd that he may recover his sight, in his prayer hath been in an ex­tasie, and therein had it re­vealed to him, that one Ana­nias should come in, and by bare laying hands on him, recover his sight.

13. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem.

14. And here he hath authority from the chief priests to bind all that cal on thy name.]

Paraphrase 14. And now he is come with Commission from the Sanhedrim (see v. 2.) to secure all that publickly avow the worship of Christ, Act. 22. 16.

15. But the Lord said unto him, Goe thy way; for he is [a chosen vessel unto me, to bear my name beforenations, [...] the Gentiles, and kings, and the children of Israel.]

Paraphrase 15. a prime speciall per­son, whom as a most honou­rable instrument, or piece of houshold-stuffe in my family, (the Church, which I am now to erect) I have set apart for my peculiar service, (see ch. 26. 17▪) viz. to preach the Gospel not onely to the Jewes, but the Gentiles also, the greatest and supreme among them.

16. For I will shew him how great things he must suffer for my names sake.]

Paraphrase 16. And as fierce as he now appears against the Christian saith, he shall suffer very heavy pressures, run many hazards suddenly v. 23, and 29. and labour most abundantly, and at last suffer death it self in propugning of it, and this shall now be foretold him by thee.

17. And Ananias went his way, and entred into the house, and putting his hands on him, said, Brother Saul the Lord (even Jesus that appeared unto thee in the way, as thou camest) hath sent me that thou mightest receive thy sight, and be filled with the holy Ghost.]

Paraphrase 17. And Ananias went to him, and laying his hands on him, told him that Jesus (that appeared to him as he came to Damascus) had sent him to him, not only to restore his sight to him, but to endow him with many extraordinary gifts and graces, thereby to fit him for Gods service in the Church, to which he had designed him, and to which he is consecrated, ch. 13. 2.

18. And immediately there fell from his eyes as it had been skales, [and he re­ceived sight forthwith, and arose and was baptized.]

Paraphrase 18. And he recovered his sight immediately, and was baptized.

19. And when he had received some meat, he was strengthned. Then was Saul certain daies with the disciples which were at Damascus.

20. And straightway he preached Christ in the synagogues, that he is the Son of God.]

Paraphrase 19, 20. And taking food after his long fasting he soon recovered strength perfectly. Soon after this he went from Damascus into Arabia, Gal. 1. 17. (of which journey Luke, being not with him, makes no mention) and from thence returned again to Damascus, and having spent some time with those Jewish Christians which were driven from Jerusalem ch. 8. 1. to Damascus, by virtue of his call from heaven, and of Christs message by Ananias to him, ver. 15, 16 and being filled with the holy Ghost, ver. 17. he set presently about the preaching of the Gospel, and that publickly in the Jewish synagogues, and proclaimed that Christ was indeed the Messias, the eternall Son of God.

21. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent,] that he might bring them bound unto the chief priests?

Paraphrase 21. And all that heard it were amazed at this sudden change, remembring that he had so lately been a speciall person in the stoning of Stephen, and very vehement against all Christians, and was come to Dama­scus with commission for this very purpose.

22. But Saul increased the more in strength, and confounded the Jewes which dwelt at Damascus,teaching note c proving that this is very Christ.]

Paraphrase 22. But Saul grew every day in spirituall strength, and was soon able to repell all the Jewes arguments to the contrary, and pressed them with such evidence that they were not able to avoid, collecting from the charac [...] and prophecies of the Messias (and thereby demonstrating) that this Jesus is the Messias.

23. And after that many daies were fulfilled, the Jewes [took counsell to kill him.]

Paraphrase 23. had a designe, and en­tred into a conspiracy, and laid wait to assault and kill him.

24. But their laying wait was known of Saul: and they watched the gates day and night to kill him.

25. Then [the disciples] took him by night, and let him down by the wall in a basket.

Paraphrase 25. the Christians, see note on Mat. 5. a.

[Page 373] 26. And when Saul was come to Jerusalem, he assayed to joyne himself to the [disciples; but they were all afraid of him, and believed not that he was a disciple.]

Paraphrase 26. Christians there, but they durst not venture to as­sociate with him, not belie­ving that he was a Christian.

27. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had [preached boldly at Damascus in the name of Jesus.]

Paraphrase 27. openly, or in the as­sembly v. 20. preached to the people (see note on Joh. 7. a.) the Gospel of Christ.

28. And he was with them [coming in and going out] at Jerusalem.

Paraphrase 28. employed in the works of this sacred calling of his.

29. And he spake boldly in the name of the Lord Jesus, andspake, and disputed, [...] disputed against the Helle­nists, [...] the Grecians,] but they went about to slay him.

Paraphrase 29. And he proclaimed the faith of Christ publick­ly, and argued, and discoursed with the Jewes that understood Greek (ch. 6. a.)

30. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to [Tarsus.]

Paraphrase 30. the city where he was born.

31. Then had the Churches rest thoroughout all Judaea, and Samaria, and Gali­lee, and were note d edified, walking in the fear of the Lord, andby the ad­monition or exhorting, [...] in the comfort of the holy Ghost, were multiplied.]

Paraphrase 31. Now all the Chri­stian assemblies through Ju­daea, Galilee, and Samaria, were permitted a quiet use of their religion, and daily more and more confirmed and improved, superstructing all Christian doctrine, and pure pious practice on that foundation already laid, and more were daily converted to them by the Apostles discharging that office and duty, to which they were designed by the coming of the holy Ghost the Paraclete upon them, (see note on Joh. 14. b.)

32. And it came to passe, as Peter passed thoroughout all quarters, he came down also to the saints which dwelt at Lydda.]

Paraphrase 32. And as Peter went his perambulation thorough all those Churches, he came to the Jewish Christians that dwelt at Lydda.

33. And there he found a certain man named Aeneas, which [was laid on a bed, [...] had kept his bed eight years, and was sick of the palsie.]

Paraphrase 33. being sick of the palsie was not able to move from his bed for the space of eight yeares.

34. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: Arise, and [spread for thy self, [...] make thy bed.] And he arose immediately.

Paraphrase 34. make ready, prepare for thy self, either to eat, or to take rest.

35. And all that dwelt at Lydda and Saron saw him, and turned to the Lord.]

Paraphrase 35. And hereupon the in­habitants of Lydda and Saron generally received the faith, seeing this man on whom this miracle was wrought.

36. Now there was at Joppa a certain disciple, named Tabitha, which by in­terpretation is calleda Roe, [...] Dorcas: This woman was full of good works and almsdeeds which she [...].]

Paraphrase 36. And at Joppa there was a woman that had recei­ved the faith, her name was Tabitha, which signifies a Roe, she was a very laborious woman, one that wrought much, (see note on Lu. 1. k. and Tit. 3. a.) and by that means was very liberall and charitable.

37. And it came to passe in those daies, that she was sick and died; [whom when they had washed,] they laid her in an upper chamber.

Paraphrase 37. and having, by way of preparation for her in­terring, washed her, according to their custome of burying,

38. And for as much as Lydda was nigh to Jopp [...], and [the disciples] had heard that Peter was there, they sent unto him two men, desiring him that he would not think much to passe as far as them, [...] delay to come to them.

Paraphrase 38. the Christians of Joppa,

39. Then Peter arose, and went with them: when he was come, they brought him into an upper chamber: and all the [widows stood by him weeping, and shew­ing the coats and garments which Dorcas made, while she was with them.]

Paraphrase 39. poor widowes, which had been cloathed by her li­berality, came weeping to him, and shewed him the evidences and monuments of her charity, the inner and upper garments, (see Mat. 5. note r.) which either she made, or caused to be made them, while she lived, v. 36.

40. But Peter put them all forth, and kneeled down, and prayed, and turning him to the body, said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.

41. And he gave her his hand, and lift her up; and when he had called [the saints and widowes] presented her alive.

Paraphrase 41. the Christian profes­sors, and the women that solamented their losse, v. 39.

42. And it was known thoroughout all Joppa, and many believed in the Lord.

43. And [it came to passe that he tarried] many daies in Joppa with one Simon a tanner.

Paraphrase 43. he abode

Annotations on Chap. IX.

a Note: [...] V. 5. To kick against the pricks] It was a pro­verbial speech to kick against the goad, signifying to be refractary to punishment and discipline, when it comes to teach us our duty; for then the refractari­nesse doth but involve us in more guilt and punishment. So in Aeschylus Prometh.

[...]
[...]
and in his Alex.
[...], [...],

If thou wilt take my counsel, thou shalt never kick against the goad, for thou wilt bring more sufferings upon thy self by that means. Parallel to this is' [...], striking the Adamant, [...], treading on the fire, in Hom. 42. in Matt. p. 278. l. 2. Chrysostome; So Hom. 24. in Matt. p. 174. again, [...]. [...] [Page 374] [...], He that strikes the Adamant is himself stricken, and he that kicks the goads is him­self goaded: stimulos pugnis caedere, in Plautus, to beat the goades with his fists, Truc. 4. 2. For this of goades was used not to beasts only, but servants, which he calls stimuleum supplicium, Mil. 2. 6. And the servant thus handled severely is by him call'd Car­nificinum cribrum, his back was a kind of sieve full of holes.

b Note: [...] V. 7. Hearing a voice] What is here said of those that were with Paul, that they heard the voice, seems directly contrary to what is affirmed, ch. 22. 9. [...], they heard not the voice. As for the way of reconciling it, by saying that the former belongs to Pauls voice, the latter to the voice of him that spake to him, there is little ground in the text for that nice­ty; but on the contrary the [...], seeing no man, which follows in this place, belongs surely not to their not seeing of Paul, but of him that spake to him. The onely way of reconciling the difficulty is by observing the notion of the word [...] in Hebrew, which signifies [...] and [...], [...] a voice, and thunder, and those promiscuously taken the one for the other. So Heb. 12. 26. whose voice shook the earth, that is, whose thunder and lightnings and voice of a trumpet excee­ding loud, Exod. 19. 16. and so Lu. 9. 35. the voice of a cloud, saying, was the thunder with a voice in it, a revelation from heaven given in thunder. So Mat. 3. 17. a voice from heaven saying, that is, a thunder from heaven sending forth this voice, which therefore was wont to be called [...] the daughter of voice, or a voice coming out of it, or as the voice from heaven, Joh. 12. 28. is express'd by the by-standers, by [...], that it thundred, and an Angel spake to him, which is explained distinctly by S. John Rev. 4. 5. where [...] and [...] both are named, and ch. 10. 3. [...], the seven thunders delivered their voices. By this the difficulty will be cleared: For here c. 9. [...] the voice ought to be rendred (according to the notion of [...] for [...]) thun­der, which was here joyned with lightning, which shone or flash'd about him v. 3. [...]. As for the [...] the voice of him that spake to me, c. 22. 9. that was the voice of the Angel speaking out of heaven, or out of the cloud. Both which put together signifie no more then this, that S. Pauls com­panions at that time saw the light or the lightning, and heard the noise of the thunder (which is the importance of the place here) but heard not the articulate voice that came out of the thunder, that is, the Saul, Saul, &c. the voice of the Angel speaking to him.

c Note: [...] V. 22. Proving] [...], saith Hesychius. It signifies perswasion, doctrine, faith; and [...]; and [...] (it should be [...]) [...], all to the same purpose, that the word signifies to teach, or perswade. And so it is used in the Septuagint Exod. 4. 12. [...], I will open thy mouth and teach thee; and so Jud. 13. 8. and Ps. 31. 8. and Isai. 40. 13.

d Note: [...] V. 31. Edified] [...] signifies properly to build, or superstruct, upon a foundation, and adde all the perfection of the building designed or belonging to it. And so, being accommodated to spirituall matters, it signifies to teach the whole Christian doctrine of strict and pious life, of which Christs being the Messias sent from God, is the foundation or corner-stone, and the receiving and practising all that he commands, is that which is naturally and necessarily built upon it: and therefore to their being edified here, is added in the next words, walking in the fear of the Lord. The word is elsewhere very often used in these books, especially in S. Pauls Epistles; and therefore it will here, be fit to premise that which may give light to it in all those places. 'Tis generally used in this Metaphorical sense, with application to the Church of God, and the spiri­tual building thereof, partly in respect of knowledge, but principally in respect of Christian practice. The Church is the house of God, [...], 1 Pet. 2. 5. a spiritual house, and every Christian one of the [...] living stones, which [...] are edified or built, and of which this house is made up. And the building it self, that is, edification, is the com­pacting, or orderly joyning together of these living stones, in belief of the truth, and charitable living to­gether, from both which proceeds the strength and comelinesse of the structure, and the fitnesse for the use and honour of him whose it is, that is, Christ. So that whatsoever tends in any eminent manner ei­ther to the converting of Infidels, bringing them in­to the Church, to the advancing of Christian know­ledge, or especially of piety, in any one or more par­ticular men, or to the planting of unity, peace, and charity, in any particular National, or in the Uni­versal Church of God, that is said to edifie, or build up: and which of these senses peculiarly be­longs to the word in any place, must be judged by the Context, and circumstances of the place where it is found, and may not be here set down more par­ticularly.

CHAP. X.

1. THere was a certain man in Caesares, called Cornelius, a centurion of the band called the Italian band,]

Paraphrase 1. There was in Caesa­rea, a stately city upon the Palestine coast, some 70 miles from Jerusalem, a guard of souldiers, kept by the Romans to awe the conquered Jewes, and to defend the Roman President there, and part of that was called the Italian band, and one Cornelius a Roman was captain thereof.

2. note a A devout man, and one that feared God with all his house, which gave much almes to the people, and prayed to God alway.]

Paraphrase 2. And this Cornelius was a Proselyte of the Jewes, and so one that worshipped the true God, he and all his family, though he were not circumcised, and he was a very charitable and devout person, and prayed daily at the set times very constantly.

3. He [saw in a vision evidently about the ninth houre of the day an Angel] of God coming in to him, and saying unto him, Cornelius.

Paraphrase 3. about three of clock in the afternoon, one of the times of his devotions, had a vision, and in it he saw an Angel (see note on c. 8. f.)

4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine almes are come up for a note b memoriall be­fore God.]

Paraphrase 4. And he discerned it to be a message from God, and with an earnest intent look, and great dread he said, What is thy pleasure, Lord? And he said, Thy prayer so constantly observed at thy set times, and thy many works of charity on all occasions, have been accepted by God as a special sacrifice, and brought down a speciall blessing upon thee.

5. And now send men to Joppa, and call for one Simon, whose surname is Peter.

[Page 365] 6. He lodgeth with one Simon a tanner, whose house is by the sea side; he shall [tell thee what thou oughtest to doe.]

Paraphrase 6. give thee knowledge of the mercy designed thee, and directions for thy whole future life.

7. And when the Angel which spake unto Cornelius was departed, he called two of his houshold-servants, and a [devout souldier of them that waited on him continually.]

Paraphrase 7. a souldier which was also a Proselyte, and lived conti­nually with him.

8. And when he had declared all these things unto them, he sent them] to Joppa.

Paraphrase 8. And telling them the whole matter of the vision, he sent them accordingly.

9. On the morrow as they went on their journey and drew nigh unto the city, Peter [went note c up upon thehouse top house to pray about the sixth houre.]

Paraphrase 9. went up to the roof of the house, (as a place com­modious for devotion) about twelve of the clock, or midday, which was another time of prayer, used by pious men.

10. And hewas fast­ing, [...] became very hungry, and would have eaten: but while they made ready, [he fell into note d a trance,]

Paraphrase 10. he fell into a trance, such as in which men are wont to receive visions from heaven.

11. And saw] heaven opened, and a certainutensil, [...], see Mar. 11. 16. and note on Mat. 21. b. vessel descending unto him, as it had been a great sheet, knit at the four corners, and let down to the earth,

Paraphrase 11. And in a vision he seemed to see

12. Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowles of the ayre.]

Paraphrase 12. In which were all sorts of creatures, clean and unclean, those that by the Jewish law a Jew might touch, and those that he might not, noting the Gentiles and Jewes toge­ther, (see note on Mat. 23. d.)

13. And there came a voice to him, Rise, Peter, kill and eat.]

Paraphrase 13. And the voice bid him eat freely and indifferently of them all, that is, converse and preach freely to the Gentiles, as well as the Jewes.

14. But Peter said, Not so, Lord: for I have never eaten any thing that ispolluted, [...] com­mon or unclean.]

Paraphrase 14. But Peter refused, as ha­ving thought himself bound to eat nothing that was forbidden by the law, concerning clean and unclean.

15. And the voice spake unto him again the second time, [What God hath cleansed, that call not thou common.]

Paraphrase 15. God hath taken away those interdicts concerning some meats, and consequently those differences and separations between Jewes and Gentiles signified by them: And therefore where God makes no distinction, doe not thou make any.

16. This was done thrice, and the vessel was received up again into heaven.

17. Now while Peter doubted in himself, what this vision, which he had seen, should mean, behold the men which were sent from Cornelius had made enquiry for Simons house, [and stood before the gate]

Paraphrase 17. and were just then come to the gate, or dore.

18. And called and asked, Whether Simon, which was surnamed Peter, were lodged there?

19. While Peter thought on the vision, [the Spirit said unto him,] Behold three men seek thee.

Paraphrase 19. It was revealed to him by divine afflation, (see note on ch. 8. e.) saying

20. Arise therefore, and get thee down, and goe with them, [doubting nothing; for I have sent them.]

Paraphrase 20. making no question upon those Jewish scruples of the unlawfulnesse of conversing with Gentiles, for it is by my appointment that they are come to thee.

21. Then Peter went down to the men which were sent unto him from Cor­nelius, and said, Behold I am he whom ye see: what is the cause wherefore ye are come?

22. And they said, Cornelius the Centurion, a just man, and [one that feareth God, and of good report among all the nation of the Jewes, was warned of God by an holy Angel to send for thee into his house, and to hear words of thee.]

Paraphrase 22. a Proselyte of the Jewes, and generally well esteemed by them, hath seen a vision, and therein was by an Angel of God commanded to send for thee to come to him, and say somewhat of eminent concernment to him.

23. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

24. And the morrow after they entred into Caesarea: and Cornelius waited for them, and had called together his kinsmen and neer friends.

25. And as Peter was coming in, Cornelius met him, and [fell down at his feet and worshipped him.]

Paraphrase 25. took him for an An­gel, or one sent immediately from heaven to him, and accordingly did behave himself toward him in great humility.

26. But Peter took him up, saying, Stand up, I my self also am a man.]

Paraphrase 26. And Peter would not receive that expression from him, telling him that he was an ordinary man, though thus employed on God's errand to him.

27. And as he talked with him, he went in, and found many that were come together:

28. And he said unto them, [Ye know that it is an unlawfull thing for a man that is a Jew to keep company, or come unto one of another nation: but God hath shewed me that I should not call any man common or unclean.]

Paraphrase 28. Ye all know that the lawes of the Jewish religion permit not a Jew to converse familiarly with any Gentile: but God hath by vision revealed to me, that I should not make any difference between Jewes and Gentiles.

29. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

30. And Cornelius said, Four daies agoe I was fasting untill this hour, and at the ninth houre I prayed in my house, and behold [a man stood before me in bright clothing,]

Paraphrase 30. an Angel appeared to me in the shape of a man in bright shining apparel.

31. And said, Cornelius, thy prayer is [heard, and thine almes are had in re­membrance in the sight of God.]

Paraphrase 31. accepted so farre as to bring down this mercy of God on thee, and thine acts of mercy are now likely to be rewarded by God abundantly.

[Page 366] 32. Send therefore to Joppa, and call hither Simon, whose surname is Peter: he is lodged in the house of one Simon a Tanner, by the sea side, who when he cometh, shall speak unto thee.

33. Immediately therefore I sent to thee, and [thou hast well done, that thou art come. Now therefore are we all here present beforethe Sy­riack and old Latine read, the [...] God, to hear all things that are commanded thee of God.]

Paraphrase 33. I thank thee (Phil. 4. 14.) for coming, And now we all here are ready to re­ceive any message from God, and to undertake any course that God by thee shall appoint us.

34. Then Peter opened his mouth and said, Of a truth I perceive that God [is no respecter of persons,]

Paraphrase 34. looks not on any one man with favour above others, meerly because he is a Jew, or for any such personall externall prerogatives, abstracted from actions and qualifications,

35. But in every nation he that feareth him, and worketh righteousnesse, is ac­cepted of him.]

Paraphrase 35. But of what nation soever a man be, if he under­take the service of the true God, and exercise works of mercy and devotion, v. 2. he shall be sure to be accepted by God, and rewarded with higher revelations and graces from him.

36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ, (he is Lord of all)

37. That word (I say) you know, which was published thoroughout all Judaea, and began from Galilee, after the baptisme which John preached,

38. How God note e anointed Jesus of Nazareth with the holy Ghost, and with power, who went about doing good, and healing all that were oppressed of the devil: for God was with him.]

Paraphrase 36, 37, 38. The doctrine which hath been preach'd thorough all Judaea by Gods appointment, to wit, that of salvation by Jesus, appointed by God to be our king, and which was first preached in Galilee presently after John Baptist's preaching and baptizing, This doctrine you cannot but have heard of, viz. concerning Jesus of Nazareth, how by the testimony of the holy Ghost descending on him, and by the power of working miracles, God authorized him, and accor­dingly he hath executed his office, an office of mercy, instructing and calling to repentance, curing diseases, and casting out devils by the power of God, which was present with him.

39. And we are witnesses of all things which he did, both in the land of the Jewes, and in Jerusalem, whom they [slew, and hanged on a tree.]

Paraphrase 39. put to death, and cru­cified.

40. Him God raised up the third day,and gave him to be made mani­fest, [...] and [shewed him openly,]

Paraphrase 40. manifested him to be conquerour over death.

41. Not to all the people, but unto witnesses,ordain [...] before, [...], see c. 14. a. chosen before of God, even to us who did eat and drink with him, after he rose from the dead.]

Paraphrase 41. But this manifestati­on was not immediately made to all the multitude of the Jewes, but only to his disciples, persons whom God had enclined to leave all, and follow Christ, and to receive the faith which he preach'd to them, and to repose their whole trust in him: For being crucified by the Jewes, and taken from them, and so they left destitute and hopelesse for a while, God was pleased to revive him again; and as he had chosen them to be witnesses of all that Christ did when he was alive, so he chose them to be the witnesses most distinctly of his resurrection, giving them the honour to eat and drink with him, and to see him eat and drink, after he rose from the dead.

42. And he commanded us to preach unto the people, and testifie that it is he which was ordained of God to be the judge of quick and dead.]

Paraphrase 42. Whom therefore he appointed to preach the Go­spel of Christ to the world, and to proclaim to all that this crucified Christ is raised to Gods right hand, to be judge of all men, that shall die before, and that shall be found alive at the day of doome.

43. To him give all the Prophets witnesse, that through his name whosoever believeth in him shall receive remission of sins.]

Paraphrase 43. This is he of whom all the Prophets foretell, that in him God would strike a new covenant with mankind, of which this is the summe, that although men were sinners, yet upon receiving of him, embracing his doctrine, they should by their prayers, offered to God in his name, obtain pardon and remission.

44. While Peter yet spake these words, the holy Ghost fell on all them which heard the word.]

Paraphrase 44. Whilst Peter was thus speaking, the holy Spirit (either by some way of visible appearance, such as that was on the Apostles, Act. 15. 8. or else manifesting himself in them by the effects, the same that had attended the visible descent, Act. 2. the gift of tongues, &c. v. 46.) came down upon them, see v. 47. and c. 11. 15. and gave unto those that heard him (power of doing miracles, of speaking strange languages v. 46. to some, to others) other gifts and graces, fitting them for severall conditions in the Church, see ch. 19. 6.

45. And they of the circumcision which believed were astonished, as many as came with Peter, because] that on the Gentiles also was poured out the gift of the holy Ghost.

Paraphrase 45. And the Jews which had received the Gospel, and came with Peter, wondred extremely,

46. For they heard them speak with tongues, and [magnifie God.] Then an­swered Peter,

Paraphrase 46. blesse God for his great mercies to them.

47. Can any man forbid water, that these should not be baptized, which have received the holy Ghostin like manner even as we? [...] as well as we?]

Paraphrase 47. Is there any doubt or question to be made of the baptizing of these, and receiving them into freedome of the congregation, to whom, although they be Gentiles, God hath himself allowed that which is more then baptisme, viz. the descent of the holy Ghost upon them, thereby fitting them for offices in his Church, in the same manner as by descent of the holy Ghost we received our commission? Act. 2.

48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Annotations on Chap. X.

a Note: [...] V. 2. A devout man] What is meant by Proselytes and the two sorts of them, hath been set down Note on Mat. 23. d. and the manner of initiating them by washing, Note on Mat. 3. a. and their putting off their old relations, Mat. 19. 28. d. and their new birth, Note on Joh. 3. a. Now it will be worth obser­ving what titles the New Testament hath made use of to expresse the second sort of Proselytes, those, not of Justice, but of the gates, or the uncircumcised Pro­selytes (for such was Cornelius in this place, and such the Eunuch) and these are their titles: 1. [...] [...], Acts 8. 2. pious men, sometimes with the addi­tion of [...], of every na­tion under heaven, c. 2. 8. which is the very title the Rabbins give them, [...] of the good men of the nations of the world. 2ly, [...] [Page 367] [...], [...] they that dwell as strangers at Jerusalem, Act. 2. 14. all one with [...] proselytes, v. 16. Then 3dly, [...] [...], the pious men here of Cornelius, and v. 7. of some of his souldiers. And 4thly, [...], those that fear God, here, of Cornelius again, and so Act. 13. 16. [...], men of Israel, and ye that fear God, and again v. 26. [...], they among you that fear God, Proselytes of your gates: so saith Oecu­menius expresly,c. i. p. 116. [...], by those that fear God he means the Proselytes. And 5thly, [...] and above all, [...] Act. 13. 43. and [...], Act. 17. 4. the worshippers, and the Graecian worshippers (and so the Eunuch went to Je­rusalem to worship, c. 8. 27.) of which Oecumenius again, [...], by worshippers he means peculiarly proselytes: and agreeably to many of these was the name [...], [...] Timotheus, which sig­nifies in the Greek a worshipper of God, the name of one whose father was a Greek, though his mother were a Jew, and being himself a proselyte as his father was, yet not circumcised, till Paul caused him to be so after­ward. Sixthly and lastly, [...], they that come to God, Heb. 10. 6. which is the very word [...] lightly changed.

b Note: [...] 4. Memorial] The notion of [...] a memo­rial in this and some other places, is here fit to be ob­served: it is a forme of speech signifying an oblation or sacrifice. So Lev. 2. 9. The priest shall take from the meat offering a memorial thereof, and burn it upon the altar, it is an offering made by fire of a sweet savour unto the Lord: where it is clearly affirmed of the [...] the memorial, that it is an offering, &c. So v. 9. 16. and c. 5. 12. c. 6. 15. and oft elswhere. And so the ascending, or coming up, be­fore God inclines it here; for that is proper to sacrifices and oblations, to go up and render a sweet savour to God; and this is here fitly attributed to his prayers and almes, which are the Christians sacrifice, an odor of sweet smell, [...], a welcome sacrifice to God, Phil. 4. 18. and Heb. 13. 6.

c Note: [...] 9 Vp on the house to pray] That [...] signifies peculi­arly not a house but the roof, or top, of the house, which being plain was fit for use, hath been said, Mat. 24. Note h. Of this the Jews had a speciall use, in places out of Judea or Jerusalem, that they might more freely look that way in performing their devotions. For the Temple of Jerusalem being the solemn place of worship, they that were at distance from that place were to pray to­ward it. So 1 King. 8. 48. in the first institution, they that were carried captive out of the land were to pray toward their land, and accordingly Dan. 6. 10. Daniel went into his house, and his windowes being open in his chamber toward Jerusalem he kneeled on his knees three times a day, and prayed. So when it is said of Hezekiah, 2 King. 20. 2. that he turned his face to the wall, and prayed, Jonathans Targum reades to­wards the wall of the Sanctuary, that is, toward that wall of the room which pointed toward the Sanctua­ry, as now adays the Jewes in the West, in Italy, Ger­many, &c. are said to have their walls inscribed [...] the East, because Jerusalem lies East from them. That S. Peter at this time observed this custome, there is little doubt, when we remember, that as Daniel ob­served those two circumstances, of time and of posture, so Peter reteining the one, (as appears here by the sixth hour) may as reasonably be deemed to have re­teined the other, that of the posture toward Jerusalem in offering up his devotions, and to that end to have gone up to the house top to pray, where he might most freely look that way. When he was at Jerusalem he went up solemnly to the Temple to pray at the hours of prayer, Peter and John at the ninth hour of prayer, Act. 3. 1, &c. and so all the Apostles were [...], continually (at the constant hours) in the Temple, Luk. 24. 53. (see Note on Act. 1. c.) and then there will be little doubt, but they reteined that other part of observance to that place, of praying to­ward the Temple, when they were farther from it; it being no part of Christs reformation to forbid all the re­ligious ceremonies which had been of use among the Jewes, but rather to adapt and accommodate many of them to the Christians use.

d Note: [...] V. 10. A trance] The word [...] is the Greek of [...], which signifies either 1. deep sleep (and a trance of the nature of that) or 2dly, amazement, asto­nishment, and accordingly is by the Septuagint rendred sometimes [...], as Psal. 68. 29. and [...] 1 Sam. 26. 12. (see Note on Rom. 11. b.) and some­times [...], as Gen. 2. 21. where it is (though we render it a deep sleep) of the same kind with that here, a trance or extasie, and therefore is rendred by the Tar­gum [...] a strong sleep, signifying or intima­ting it to be something more then that sleep which is ordinary among men. Proportionably to these acce­ptions of the Hebrew, the word [...] in the New Te­stament signifies sometimes amazement and astonish­ment, from fear or wonder, Mar. 5. 42. and 16. 8. Luk. 5. 26. Act. 3. 10. and sometimes a trance or ex­tasie, when the outward senses being bound up as 'twere with sleep, Gods will is inwardly revealed to the understanding, by way of intellectuall vision. Thus is it in all the other places of the New Testament: c. 11. 5. [...], in an extasie, or trance, I saw a vision, and c. 22. 17. [...], I was in a trance, and so here speaking of the same matter. Where therefore it sufficiently appears to denote not a natu­rall sleep, such as men dis-spirited with fasting may be thought apt to fall into (which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it) but a transportation or trance into which he was cast by God, (or a binding up his outward senses, which is answerable to a deep sleep, such as Adams was, Gen. 2. when the rib was taken out of him) to make him capable of the vision, or reve­lations of Gods will, which here he was to receive. To which purpose 'twill be observable, that Gen. 17. 3. when the Hebrew text saith, Abraham fell on his face, and God talked with him, the Hierusalem Talmud reads, Inclinavit se Abram super faciem ejus, & obstu­puit, Abraham bowed himself upon his face, and was astonish'd; where the & obstupuit and was astonish'd is clearly the [...] here (the Hebrew word signifying, as was said, both astonishment and trance) wherein God talked with him, by way of vision to his under­standing, not to his senses.

e Note: [...] V. 38 [...] Anointed] That the use of oyle among the Jews was for festivals, hath been said, Note on Mat. 26. c. and consequently the custome of anointing notes a solemn entertainment of any one: water to wash the feet, and bread to eat, was allowed to every of the guests; [...] but not so the fatted calf, but when they would expresse a great joy, and welcome, and making merry, as in the return of the prodigal. And so in like manner, the anointing, or powring oyle on the heads of the guests, is the highest expression of acknowledging and testifying the greatest joy (and so called the oyle of glad­nesse, Psal 45. 8.) that is to be found among them. [...] This anointing therefore from hence came to denote the preferring one before another (and the Targum gene­rally renders it by a word which signifies preferring or advancing) and so became the ceremony of consecra­ting to any speciall office, and so was ordinarily used in the installing men to offices of any eminence. From hence (as in many other things) doth the word come to be used Metaphorically, for any that is preferred before, or set over others. Abraham and the Patriarchs, that must not be touch'd in the Psalmist, are called Gods [Page 368] anointed, that is, persons by God preferred and advan­ced before others, taken into his speciall care, and so signally testified to be by Gods dealings towards them. And so the anointed of the Lord are those whom God hath set over other men. Agreeable to this is it that that eminent person prophesyed of by Moses, whom God should send, [...] and whom they were to hear, is ge­nerally known by the name of [...] the anointed, the Messias or Christ, because he was thus preferred by God (Psal. 45. and Heb. 1. 9.) above his fellowes, men and Angels themselves. According to this notion it is, that when the Holy Ghost came down on Christ, and thereby (by a voice from heaven, Thou art my beloved Son in whom I am well pleased) mark'd him out as the person whom God had sent, (of whom John therefore said, that he was greater then he, and preferred before him) it is express'd by the Prophet in these words, The spirit of the Lord is upon me, because the Lord hath anointed me to preach, &c. Isa. 61. 1. and Lu. 4. 18. that is, the Lord hath preferred me before others, and set me apart to this office, as he hath no other man: So again Act. 4. 27. Thy son Jesus whom thou hast anointed, that is, marked out to be that beloved sonne of thine, which was done at the Spirits coming down upon him, which therefore must be resolved to be the meaning of anointing him in that place. And so 'tis evidently in this place, How God hath anointed him with the holy Spirit, and with power, that is, whom God by those two meanes (the descent of the Spirit upon him, and the power of miracles, as by privileges and markes of prelation) preferred, and dignified be­yond all others that ever were in the world, and de­monstrated him to be that promised Messias. This use of the phrase being so remarkable of Christ, and so particularly applyed to this respect of the Holy Ghosts testifying of him and setting him apart for his office (for the very testifying that he was Gods beloved son, who was to be heard before all others, is the enstalling or consecrating him to his prophetick office, to teach the world) is farther enlarged to the Apostles of Christ (on whom the Holy Ghost afterward descended in like manner) and even to all other faithfull Christians also, 2 Cor. 1. 21. where, with the phrase of confirming them into Christ, that is, giving them assurance of the truth of Christs being the Messias, [...] (as an oath is said to be [...] for confirmation) is joyned also Gods having anointed them; [...] which signifies Gods having afforded them such speciall favour, and giving them such evidences and testimonies of the truth of that they were to believe, viz. the Holy Ghosts descending upon the Apostles (which was one assurance of Christs be­ing the true Messias, and the Miracles which they wrought was another) which being not so peculiar to the twelve Apostles, but that, like the oyle on Aarons head, it descended to the beard, and to the skirts of his clothing, it is communicated by S Paul to himself, and the believing Corinthians also, (see Note on c. 2. d.) From this last place thus understood will appear also what is meant by the [...] or unction, [...] 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have [...] from the Holy, that is, I conceive, from the holy Ghost. The Holy Ghost by descending on the Apostles had taught them all things, that is, given them assurance that what Christ had preached was true, and consequently that he being the true Messias, all other contrary teachers were false­teachers, and to be avoided. This testimony from hea­ven afforded the Apostles, (and attendant on that, the power also of, doing Miracles in Christs name allowed to many others in the Church of the first times,) was the foundation of beliefe to that and the whole succee­ding Church, and therefore that privilege (as it was allowed them) being call'd [...] or unction, is said there to belong to these believers: They have it, that is, either the extraordinary gifts of the Spirit in the Church, or else the benefit of it, the evidence of those truths (which the coming of the Holy Ghost confir­med) belongs unto them; and therefore as that▪ descent of the Holy Ghost was said to teach them all things, so here they which have this [...], know all things, that is, have sufficient evidence thereby of the truth v. 21. that is, of the Gospel, or that Jesus is the Mes­sias, v. 22. and that what they had received from the beginning, v. 24. that is, from the beginning of Christs appearing among them (at his Baptisme, when the Ho­ly Ghost thus descended) was such a truth, as they were never to part with. And so v. 27. the unction again (that is, that which God had afforded them, to demon­strate that Jesus was the Messias) teacheth you of all things, that is, gives you assurance of the truth of the Gospel of Christ, and is truth, and not a lye, that is, infallibly true, and fit to be confronted unto, and to fortifie you against all those that come to deceive you, v. 26.

CHAP. XI.

1. AND the Apostles and [brethren that were in Judaea heard that the Gentiles had also received the word of God.]

Paraphrase 1. Christians in Judaea heard that the people of other nations which were not Jews, had embraced the doctrine of Christ.

2. And when Peter was come up to Jerusalem, they that were of the circumci­sion contended with him,

3. Saying, Thou wentest in unto men uncircumcised, and didst eat with them.]

Paraphrase 2, 3. And, at Peter's coming to Jerusalem, the Jewish Chri­stians (who though they were converted to Christianity, yet still continued constant to the observation of the Mosaicall law of circumcision, of abstaining from unclean things, and the conversation with men of any other nation, &c.) accused him, that he conversed freely with those that were not circumcised, Cornelius &c. and eat with them, which the Jews count absolutely unlawfull.

4. But Peterbegan and expounded to them or­derly [...]. [...] rehearsed the matter from the beginning, and expounded it by order unto them, saying,]

Paraphrase 4. And Peter thus made his Apology, giving an exact account of all that had befalne in this matter.

5. I was in the city of Joppa praying, and in a [trance] I saw a vision, a certain vessel descend, as it had been a great sheet, let down from the heaven by four cor­ners, and it came even to me.

Paraphrase 5. See note on c. 10. d.

6. Upon the which when I had fastned mine eyes, I considered, and saw [four­footed beasts of the earth, and wild beasts, and creeping things, and fowls of the aire.]

Paraphrase 6. beasts and fowls and creepers of all sorts, clean and unclean.

7. And I heard a voice, saying unto me, Arise, Peter, [slay and eat.]

Paraphrase 7. make no distinction of clean and unclean, but eat freely of any which thou seest.

[Page 379] 8. But I said, Not so, Lord: for [nothing common or unclean hath at any time entred into my mouth.]

Paraphrase 8. I have always observed this distinction, commanded by the law of Moses, and must not now break that law, whatsoever thou seemest to command me.

9. But the voyce answered methe second time, [...] again from heaven, [What God hath cleansed, that call not thou common.]

Paraphrase 9. 'Twas God that made that distinction by his law to the Jews, and there is no naturall turpitude in eating any kind of meat, save onely as it is prohibited by God; and therefore God that made that law, abrogating it again, and making all meates clean, or free to be eaten, thou art not to think any in­terdict lyes on any, but freely to eate of all.

10. And this was done three times: and all were drawn up again into heaven.

11. And behold] immediately there were three men already come unto the house where I was, sent from Caesarea unto me.

Paraphrase 11. And as soon as I had seen this vision, there was a thing fell out, which made me discern to what end this vision was designed, not onely to reveal to me the lawfulnesse of eating all sorts of meats, but more principally of conversing with, and preaching the Gospell to the Gentiles; for

12. And the Spirit bad me go with them nothing doubting. Moreover these six brethren accompanied me, and we entred into the mans house.]

Paraphrase 12. And the Spirit of God by a secret, afflation, or in­citation, (See note on c. 8. f.) commanded me to make no scruple (this was the interpreting of my vision to me) but freely to go along with them, though they were not Jews, or circumcised Proselytes. And these six men, converted or Christian Jews, went along with me: and we all went into the house of Cornelius, a Gentile, but Proselyte of the Jewes, though uncircumcised.

13. And he shewed us, how he had seen an Angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon whose surname is Peter,]

Paraphrase 13. And he told how in a vision received from an An­gel in this house of his (and might not we enter, where an Angel had been before us, sent by God immediately, as we also were?) he was commanded to send to Joppa for Simon Peter to come to him.

14. Who shallspeak words to thee, [...] tell thee words, whereby thou and all thy house shall be saved.]

Paraphrase 14. Who, said the Angel, shall teach thee that doctrine, by believing and embracing of which thou and all thy family, if they believe also, shall be made heires of everlasting salvation.

15. And as I began to speake, the holy Ghost fell on them, as on us at the beginning.]

Paraphrase 15. And I had not long discoursed with them, and preached the Gospel of Christ, but the holy Ghost came down (see c. 10. 44.) upon Cornelius and his company either in the same manner, or with the same effects as he did upon us Apostles, Act. 2. presently after the ascension of Christ, before we entred upon our office.

16. Then remembred I the word of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the holy Ghost.]

Paraphrase 16. And I could not but apply to these also what Christ said to us, viz. that John Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another, which should befall us and some others, (see note on c. 1. a.) the descent of the Holy Ghost upon us.

17. Forasmuch then as God gave them the like gift as he did unto uswhen we had belie­ved, [...] who believed on the Lord Jesus Christ,Who was I, able to withstand or hinder God? [...]; what was I that I could withstand God?]

Paraphrase 17. And therefore when God hath allowed these Gen­tiles the same privilege which he bestowed on us after our continuing stedfast to the faith of Christ so long, attending him as his constant disciples, when that which we look on as the solemnity of our mission or Apostleship, the descent of the Holy Ghost, hath been also allowed to them, it must have been a downright disobedience to God, if I had made a scruple to receive them into the Church, or indifferently to preach unto, or converse with them.

18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.]

Paraphrase 18. With this account of Peters they were satisfied, and blessed God, for that communicativenesse of his goodnesse, that he had afforded the same mercy to the Gentiles, as to the Jewes, that if they will return, and amend, and receive Christ, they shall be saved, and that he had given them the grace to doe so.

19. Now they which were scattered abroad upon the persecution that arose about Stephen, travelled as farre as Phoenice, and Cyprus, and Antioch,speaking, [...] preaching the word unto none but unto the Jewes only.]

Paraphrase 19. Then the disciples that were driven from Jerusalem ch. 8. 1. went about, pub­lishing the Gospel (see note on ch. 8. b.) to the Jewes, but to none else.

20. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spake unto themany co­pies printed and MS. read [...] Hel­lenists Grecians, preaching the Lord Jesus.]

Paraphrase 20. And some of these disciples were men that had been born in Cyprus and Cyrene, and they, when they came to Antioch, preached the faith of Christ to those Jewes which spake and used the Greek language and Bibles.

21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.]

Paraphrase 21. And God prospered their preaching of Christ, and brought in many converts to them daily.

22. Then tidings of these things came unto the eares of the Church which was at Jerusalem: and they sent forth Barnabas, that he should goe as farre as Antioch.]

Paraphrase 22. And the Apostles that remained at Jerusalem hear­ing of it, sent Barnabas to confirm them from city to city as farre as Antioch.

23. Who when he came, and had seen the grace of God, was glad: and exhor­ted them all, that with purpose of heart they would cleave unto the Lord.]

Paraphrase 23. Who coming and see­ing with what good successe the Gospel had been preached among them, (see note on Heb. 13. d. and Act. 18. e.) was glad, and advised them cordially and stedfastly to hold fast to Christ.

24. For he was a good man, and full of the holy Ghost, and of faith: and much people was added unto the Lord.]

Paraphrase 24. For Barnabas was a very pious person, a believer that had many excellent gifts and graces, and by his means also the Gospel was received by very many.

25. Then departed Barnabas to Tarsus for to seek Saul.

26. And when he had found him, he brought him unto Antioch. And it came to passe that [a whole year theyassembled in the Church, [...] assembled themselves with the Church, and taught much people: and the disciples were note a called Christians first in Antioch.]

Paraphrase 26. Paul and Barnabas, for the space of a year, resor­ted to the place of publick as­semblies, and instructed and confirmed all that came. And the disciples, or those that received the faith of Christ, being formerly called Nazarites or Galilaeans, in stead of those names, were styled Christians, and that first in Antioch of any place.

[Page 380] 27. And in these daies came prophets from Jerusalem unto Antioch.]

Paraphrase 27. And some of the chief men, possibly bishops of Judaea, that had also the gift of prophesie, came by appointment of the Church of Jerusalem to Antioch.

21. And there stood up one of them, named Agabus, and signified by the Spirit, that there should be great dearth thoroughout all the world: which came to passe in the daies of Claudius Caesar.]

Paraphrase 28. And one of them, named Agabus, by revelation from the Spirit of God, fore­told that there should shortly be a great famine over all Judaea, (see note on Mat. 24. e. and Luk. 2. a.) which accordingly came to passe in the reigne of the Emperour Claudius, see 1 Cor. 16. 1.

29. Then the disciples every man according to his ability determined to send relief unto the brethren which dwelt in Judaea.]

Paraphrase 29. And all the Christi­ans in all places according to their abilities resolved to send relief to the Christians in Judaea in this time of dearth, (and among them Helen Queen of the Adiabeni, saith Eusebius l. 2. c. [...].) bought a great deal of corn out of Aegypt, and sent it to be distributed to them that were in want, see Jos. Ant. l. 20. c. 2.

30. Which also they did, and sent it to note b the Elders, by the hands of Barnabas and Saul.]

Paraphrase 30. And this liberality from other parts of the Church, was by Paul and Barnabas brought, and put into the hands of the Bishops of Judaea.

Annotations on Chap. XI.

a Note: [...] V. 26. Called Christians] The use of [...] in the Active for to be called in a passive sense, is to be seen Rom. 7. 3. [...] she shall be called an adulteresse. So inOn Jude. Oecumenius, [...] they also are called wandring starres: but that in an eminent manner, as may be dis­cerned by that acception of it in Epiphanius, [...], saith he, [...]; Astro­nomy was much cried up, was in great reputation a­mong the Pharisees. So here [...], is to be famously known under that name of Christians.

b Note: [...] V. 30. The Elders] The word [...] Elders is here first met with in the Christian Church, and there­fore will deserve to be explained. And first it will not be amisse to see the use of it among the Greeks and Hebrewes. Among the Greeks, it is the saying of a learned Grammarian, Dionysius Halicarnasseus l. 2. [...] [...], The ancients used the word Elders both for Rulers and old men, and accordingly it is now in use among all nations, Italians, French, Spaniards, English, to call their Rulers, Seniors, Maiors, Aldermen, &c. which are literally the rendring of [...]. Among the Hebrews the same is acknowledged, that [...] old men (which with them that want degrees of compa­rison is all one with Elders, and generally rendred [...]) denoteth dignity and Praefecture in the Old Testament. So the steward of Abrahams house, Eliezer, who was placed over all his servants and goods, Gen. 24. 2. is called [...], the Elder of his house, and [...], Ru­ler of all he had; not so as [...] should be joyned with [...] and rendred his Elder servant, but with a com­ma, that servant, which was Elder of his house, [...], saith the Targum of Jerusalem, ruler, administrator, steward, and so he is called Gen. 15. 2. So the [...] or Elders of Pharaohs house, and of all Aegypt, Gen. 50. 7. are the Praefects and administrators of the Kings house, and of all Aegypt. So the Elders of the Moa­bites, Num. 22. 7. are [...] Princes of Moab, v. 8. So when all Dominion was founded in the privile­ges that belonged to the first-born, Gen. 4. 7. (and therefore is Reuben, as first-born, Gen. 49. 3. called the excellency of principality, and the excellency of power, that is the excellent Principality, or Supreme power, the Magistrate, so called Rom. 13. 1.) the Princes of the families, or kindreds, are called indiffe­rently [...], and [...], Patriarchs, and Elders. Such were the Elders of Israel, Exod. 3. 16, 18. and 4. 29. the heads, or rulers of the families, or kindreds, ch. 6. 14. Rulers of the Congregation, ch. 16. 22. who are again called the Elders of Israel, ch. 17. 5, 6. and 18. 12. and Elders of the Tribes, Deut. 31. 28. And when Moses appointed Judges for lighter causes, Exod. 18. 22. who should have power over thousands, and hundreds, and fifties, and tens, that is, first, over so many families, after, over greater or les­ser cities, (for so the thousand signifies a city, Judg. 6. 15. Mic. 5. 2. and the Ruler thereof is [...] Mat. 2. 6.) these were by them called [...] Elders, and [...] Rulers and Judges, and [...], and [...], Rulers of the synagogues and the like. And thereupon in the Theodosian Codex, where the second law de Judaeis uses the word Presby­teros, Elders, another Law hath Synagogarum patres, fathers, or Rulers, of the Consistories. And so when the seventy Elders were taken in to assist Moses Num. 11. 16. (to whom the Great Sanhedrim at Jerusalem suc­ceeded) it is evident, that these were so called, because they were Princes or Praefects, or Rulers of the people, before they were thus chosen by Moses. (Gather unto me, saith God, seventy men of the Elders of Israel, whom thou knowest to be the Elders of the people, and officers over them, and bring them to the tabernacle of the Congregation, that they may stand there with thee.) And so the word Elder was not a denotation of one of the Sanhedrim, any otherwise, then as some of those that were in the Sanhedrim had formerly been Elders, or Rulers, of the people; and accordingly of three sorts of men, of which the Sanhedrim consisted, but one is called Elders, the other Scribes, and chief Priests, (see Mat. 16. 20. and Note on Mar. 5. c.) By all which it appears how fitly this word [...], Elders, be­ing made use of by the Apostles, and writers of the New Testament, is affix'd to the Governours of the Christian Church, the severall Bishops of severall ci­ties, answerable to the [...] Rulers of thousands, or Patriarchs, which being first used among the Jewes, are in the Christian Church the ordinary title of Bi­shops. And although this title of [...] Elders have been also extended to a second order in the Church, and is now onely in use for them, under the name of Presbyters, yet in the Scripture-times it be­longed principally, if not alone, to Bishops, there be­ing no evidence that any of that second order were then instituted, though soon after, before the writing of Ignatius Epistles, there were such instituted in all Churches. Of those first Apostolicall times the testi­mony of Clemens Romanus in Epist. p. 3. 1. ad Cor. is ob­servable, [...], Christ was sent from God, and the Apostles from Christ, and they went out preaching the Gospel—And then, They therefore preaching through Regions and Cities Constituted (or Ordained) their first­fruits, (first-converts) into Bishops and Deacons of [Page 381] those that should afterward believe. Where it appears that when the Gospel was first preached by the Apo­stles and but few converted, they ordained in every Ci­ty and Region no more but a Bishop, and one or more Deacons to attend him, there being at the present so small store out of which to take more, and so small need of ordaining more, that this Bishop is constituted more for the sake of those which should after believe, then of those which did already. Agreeable is that of Epiphanius [...], saith he, fetch'd out of the profoundest or antientest histories, l. 3. c. 1. [...], &c. At the beginning of the Apostles preaching, when there was none fit or wor­thy to be Bishop, the place remained void without any, but where need required, and there were those that were fit for it, Bishops were constituted; but while there was no multitude of Christians, there were found none a­mong them to be constituted Presbyters (in our modern use of that word) and they contented themselves with a Bishop alone in every place: But without a Deacon 'twas impossible for a Bishop to be, and therefore the Apostle took care that the Bishop should have his Dea­cons to minister to him. And accordingly when S. Paul gives directions to Bishop Timothy for the ordaining of Officers in the Church, he names Bishops and Deacons, but no second order between them, 1 Tim. 3. 2, 8. and so to Titus, Tit. 1. 7. &c. 2. 1. (see Note on Phil. 1. c.) And so in the Church of Jerusalem it is clear by story, that James the brother of the Lord, being soon after Christs Ascension constituted their Bishop (see Note on Gal. 2. d.) the Deacons are the first that are added to him, Act. 6. and no mention as yet of any middle order. From whence it will be sufficiently clea­red, who are the [...] Elders here, viz. the Bi­shops of the severall cities or of the brethren that dwelt in Judaea, v. 29. to whom this almes was designed; for the famine being in all Judaea, and not onely at Jerusa­lem, and there being brethren, that is, Christians, in ha­biting through severall parts of Judaea, there can be no reason to imagin that Jerusalem only should have the benefit of this collection, or consequently that the El­ders, to whom it was delivered, should belong only to that city. [...] And thus it is known in the Primitive Church that almes and collections (called [...] and [...]) whether in the same Church brought by the communi­cants in the offertory, or by officers sent from one Church to another, were solemnly intrusted to the Bi­shop, as the steward of the house of God, as the ob­lations were brought to the high Priest under the Law, and the liberality of the faithfull to the Apostles feet, Act. 4. 34. So in the 41th Canon Apostolical it is ap­pointed, Praecipimus ut in potestate sua Episcopus Ec­clesiae res habeat: Si enim animae hominum pretiosae illi sunt concreditae, multò magìs oportet cum curam pecu­niarum gerere, ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros & Diaconos, We com­mand that the Bishop shall have the goods of the Church in his own power: For if the soules of men so much more pretious are entrusted to him, he ought much more to have the care of the monies, so as by his power all be dispensed to them that want, by the Presbyters and Deacons. And so saithApol. 2. Justin Martyr of the [...] President, or Bishop, [...], he is the Guardian of all that are in want. From this explication of [...] here, must be taken the no­tion of it Act. 15. 2. where the Elders at Jerusalem with the Apostles, are not the Elders of Jerusalem, that one city, but the Bishops of all Judaea, now met in Councell at Jerusalem, v. 4, 6, 22, 23. which joy­ned in making that de [...]ree ch. 16. 4. and so ch. 21. 18. when Paul again went up to Jerusalem, and address'd himself to James the Bishop there, it is added, as in Councell, [...], and all the Elders were there. An image or representation of which Councel we have Rev. 4. 4. & 11. 16. One sit­ting upon the throne: The Bishop of Jerusalem, as Metropolitan, sitting in the midst, and four and twenty Elders [...] round about, in fashion of a crown or semicircle, sitting on thrones on each side of him, in white garments, and golden crownes or mitres, the characters of Episcopal Dignity, and seven lamps of fire, the Emblems of seven Deacons ver. 5. waiting on them. And as the Bishops of Judaea, being at Jerusa­lem, are thus fitly styled [...] Elders, (not of the Church of Jerusalem, but) either simply Elders or [...] or [...], at, or in Jerusalem, noting only the place where they met in Councel, not of which they were Elders, or Governours: So Act. 14. 23. it is said of Paul and Barnabas passing through Lystra, Iconium, and An­tioch, that having confirmed the Churches, they ordai­ned them [...] Elders Church by Church, that is, a Bishop in every Church, one Go­vernour in Lystra, another in Iconium, another in An­tioch. And so c. 20. 17. the [...] El­ders of the Church of Asia, are the same that are called [...] Bishops of the flock, v. 28. set over them by the holy Ghost, to wit, the Bishops of all Asia, who, saith Irenaeus, were called together ab Epheso & reliquis proximis civitatibus, from Ephesus and the rest of the cities neer, l. 3. c 14. To all which places in that book of the Acts belongs that saying of Oecu­menius, [...], the book of the Acts uses to call Bishops Elders. So Tit. 1. 5. when Titus is said to be left in Crete, to ordain [...] Elders city by city, there is little doubt, but as Titus was Me­tropolitan of that Iland, (in which there were said to be an hundred cities, and Gortyna the Metropolis) so the Elders in those severall cities were a Bishop in each, and so they are distinctly called ver. 7. and the same directions given for the ordaining of them and the [...], that to Timothy are given for the Bishops and Deacons, 1 Tim. 3. And the Greek Scholiasts say distinctly on that place, [...] [...], he calls the Bishops Elders, and [...] the Apostle left Titus to constitute Bishops, having first made him Bishop: and [...]. Ep. ad. Tit. Theodoret, [...], He had Commission to ordain Bishops under him: and Theophy­lact, [...], He was intrusted with the judging and ordaining of so many (that is, an hundred) Bishops. So 1 Tim. 4. 14. the [...] or Eldership that laid hands on Timo­thy, [...] and made him Bishop, may well be resolved to be the Bishops or Apostolical men, [...], those that were vouchsafed the favour to be Apostles, saith Theodoret, who with S. Paul (2 Tim. 1. 6.) cons [...]crated him. Thus St Peter calls himself, [...], Peter the Elder, 1 Pet. 5. 1. and St John [...], the Elder John, 2 Joh. 1. and 3 Joh. 1. And accordingly saithin 1 Tim. 4. Hom 13. St Chry­sostome on that place, [...], By Eldership he means not (those that were in his daies called) Presbyters, but Bishops, for Presby­ters did not ordain Bishops: and so Theophylact and Oecumenius [...], Presby­tery, that is, Bishops: and soEp. ad Philad. Ignatius calls the Apostles [...] the Presbytery of the Church. And Theodoret renders the reason of the appellation, for so, saith he, the holy scripture [...], call'd the chief men of Israel, the Senate or Eldership. So 1 Pet. 5. 1. and 5. [...], the Elders among you, are no doubt the Bi­shops in all the dispersions of the Converted Jewes; of whom it is there said that they should [...] and [...] v, 2. doe the part of the Pastor and Bishop. [Page 382] Some other places there are, where the word [...] may possibly signifie a lower order, if any such there were in those times, but yet it is not certain that they doe so. Such is that 1 Tim. 5. 1. [...], Rebuke not an Elder, and ver. 19. [...], Receive not an accusation against an Elder; where 'tis the opinion of Epipha­nius, that Bishop Timothy's power over the Presbyters is spoken of. But when it is remembred that Timothy was not only a Bishop, but of a Metropoliticall See, the chief of all Asia, and so a Metropolitan, and he appointed by Paul to ordain Bishops there (whose qualifications are therefore set down, and those of Deacons, but no mention of a middle order) there is no doubt but those Bishops of inferior Sees ordained by him, were also accusable and rebukable before him, in the same manner as Theophylact said of Titus, that the [...] judgment, as well as [...] Ordination of so many Bishops was committed to him. And there­fore though St Chrysostome explaining those places in­terpret them [...] of all old men, (and some circumstances in the Context incline to that sense) yet having made this question, what should be done in case the faults were confess'd but had no witnesses, but only an evil suspicion? he answers, and so also Theo­phylact, and Oecumenius in the same words, [...], the Apostle had answered above, He ought to have a good testimony from them that are without; which plainly referring to the qualifications of Bishops 1 Tim. 3. 7. must suppose the Elders to denote Bishops in that place also: and so again saithHom. 15. in 1 Tim 5. 19. Chrysostome on that other place, [...], It is manifest that he was in­trusted with Churches, or indeed with a whole nation, that of Asia, wherefore S. Paul discourses to him of Elders. Where the mention of Churches in the plural, and of all Asia, over which Timothy was placed, must interpret Elders of Bishops there. A third place there is in that Epistle 1 Tim. 5. 17. Let the Elders that have ruled well be thought worthy of double honour; which may also very commodiously be interpreted of the Bishops, the [...] or Prefects of Churches (so styled by Justin Martyr and others,) and those dis­charging their office duely, and (besides the farther in­structing, or teaching their Churches already constitu­ted) labouring and travailing in the preaching the Go­spel to them that have not before heard it, to whom therefore the [...], [...] the double portion of alimony, the labourers reward v. 18. is assigned by the Apostle. A fourth place is that of S. James, Jam. 5. 14. Is any man sick? let him call for the Elders of the Church, &c. Where, as the office of visiting the sick, of pray­ing, anointing, absolving, and restoring health to the sick, may well agree to the Bishop, so the setting it in the plural number is nothing to the contrary for that only signifies the Elders, or Bishops of the Christian Church to be the men, whom all are to send in to this case: not that there are more Elders then one in one particular Church or city, any more then that more then one are to be sent for by the same sick person. To this purpose belongs that place of Polycarp the primi­tive Bishop of Smyrna, and Martyr, [...] [...] [...], Let the Elders be mercifull to all,—visiting all that are weak, or sick; where many other particulars are mention'd, [...] judicature, [...] severity, or ex­cision, [...] accepting of persons, [...] [...], believing hastily against any, as also [...], reducing hereticks, which belong properly to the office of the Bishop, and not to any second order in the Church; and accor­dingly in all that Epistle there is no mention of any but of Elders and Deacons. As in Papias also his contemporary, and after him in Irenaeus, and Justin Martyr, though [...] sometimes signi­fie that second order, yet 'tis also used to signifie the Bishop, and Polycarp himself styled [...] [...], an Apostolick Elder, or Bishop, Iren. in Ep. ad Plotinum, and so Seniores in Ter­tullian.

CHAP. XII.

1. NOw about that time Herod the Kingput forth his hands to mischief [...] note a stretched forth his hands to vex cer­tain of the Church.]

Paraphrase 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great, having obtained a great part of his grandfathers dominions, and so calling himself by his name Herod, went about, that is, resolved to persecute the Christians, especially the Apostles at Jerusalem, thereby to gratifie the Jewes.

2. And he killed James the brother of John with the sword.]

Paraphrase 2. And in that persecuti­on he put James the Apostle, the son of Zebedee, to the sword, beheaded him.

3. And because he saw it pleased the Jewes, he proceeded farther toapprehend [...] take Pe­ter also. (Then were the daies of unleavened bread.)]

Paraphrase 3. And perceiving that the Jewes gave their voies and consent to his death, and express'd their good liking of it (see note on Joh. 8. c.) he proceeded and apprehended Peter also. And it was about the time of the Passeover of the Jewes, when he apprehended him.

4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of souldiers to keep him, intending after Easter to bring him forth to the people.]

Paraphrase 4. And having impriso­ned him, he set sixteen soul­diers to guard him, four at a time, two to be alwaies by him, and chain'd to him, (see note on ch. 28. e.) and two to guard the dore, ver 6. meaning after the feast of the Passeover, to bring him forth to the Jewes, and, if they thought fit, to put him to death also.

5. Peter therefore was kept in prison, butearnest [...]t continuall prayer was prayer was made note b without ceasing of the Church unto God for him.

6. And when Herodwas about to bring [...] would have brought him forth, the same night] Peter was sleeping between two souldiers, bound with two chains; and thewatchmen at the dore, for the K [...] MS. reads [...] keepers without the dore keptwatch [...] the prison.

Paraphrase 6. And the night before Herod intended to bring him into the assembly, before the people, to have their suffrage to put him to death, (see ver. 3. and v. 11.)

7. And behold,an Angel of the Lord came upon [...] the Angel of the Lord came unto him, and a light shined in the prison, and he] smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

Paraphrase 7. And an Angel came to him, and the light with which he appeared, shone in the prison, and the Angel

8. And the Angel said unto him, [Gird thy self, and bind on thy sandals. And so he did.] And he saith unto him, Cast thy garment about thee, and follow me.

Paraphrase 8. Make thy self ready to goe out immediately, put on thy outer garment (see note on Mat, 5. 1.) and thy sandals, and follow me. And Peter did as he was bid.

[Page 383] 9. And he went out, and followed him, and wist not that it was true which was done by the Angel, but thought he saw a vision.]

Paraphrase 9. And he followed him out, but as yet knew not that this was really done, but thought he had been in a dream or trance.

10. When they were past the first and the second wards, they came unto the iron gate that leadeth unto the city, which opened to them of his own accord: and they went out and passed on through one street, and forthwith the Angel de­parted from him.]

Paraphrase 10. And the prison being in the suburbs, after they were out of the prison, they past through two watches or wards which stood every night without the gates, and at last came to the gate which enters into the city, an iron gate, which opening to them of its own accord, they passed through it: and when they had passed together through one street, the Angel left Peter by himself.

11. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his Angel, and hath delivered me out of the hand of He­rod, and from all the expectation of the people of the Jewes.]

Paraphrase 11. And Peter being per­fectly awake out of the trance, and knowing that he was so, (as he did not ver. 9.) he said to himself, that now 'twas clear tat God had sent his Angel to deliver him from the hands of Herod, and from the malice of the Jewes, who verily expected to have had him brought out to them that day, ver. 6.

12. And when he had note c considered the thing, he came to the house of Mary, the mother of John whose surname was Mark, [where many were gathered together and were praying, [...] praying.]

Paraphrase 12. a place where many Christians at this time of night met together to pray, and were now performing that office.

13. And as Peter knocked at the dore of theportall, [...] gate, a damosel came to note d to answer hear­ken, named Rhoda.

14. And when she knew Peter's voice, she opened not the gate for gladnesse, but ran in, and told how Peter stood before the gate.

15. And they said unto her, Thou art mad. But shewith asse­verations affirmed [...] constantly affirmed that it was even so. [Then said they, It isa messen­ger of his note e his Angel.]

Paraphrase 15. And they being moved with her earnest affirming of it, and yet being confident that Peter was in prison, thought she had affirmed it not from knowing Peter's voice, but from hearing mention of Peter's name, and thereupon concluded that though Peter himself could not be there, yet there was some messenger sent from him, which mentioned his name.

16. But Peter] continued knocking: and when they had opened the dore, and saw him, they were astonished.

Paraphrase 16. But whilst they thus debated, Peter

17. But he beckning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, [Goe, shew these things unto James, and to the brethren. And he departed and went into another place.]

Paraphrase 17. Let this be known to the Bishop of Jerusalem, and all the Christians there, (see note on 1 Cor. 15. a. and Gal. 2. e.) And immediately he departed from them to a place of more safety.

18. Now as soon as it was day, there was no small stirre among the souldiers, what was become of Peter.

19. And when Herod sought for him, and found him not, hequestion'd the watch, [...] examined the kepeers, and commandedthem to be carried away, [...] that they should be [put to death. And he] went down from judaea to Caesarea, and there abode.

Paraphrase 19. carried away as male­factors to punishment. But Peter

20. And Herodhad an in­tention to make war, [...] was highly displeased with them of Tyre and Sidon: but they came with one accord to him, [and having made Blastus the King's Chamber­lain their friend, desired peace, because their countrey was nourished by the Kings countrey.]

Paraphrase 20. and having gratified Blastus the King's Cham­berlain, and got him to be their friend, they requested Herod that he would be friends with them, as with persons whose whole subsistence was from his favours.

21. And upon a set day, Herod] arrayed in royall apparell, sat upon his throne, and made an orationto the people, [...] unto them.

Paraphrase 21. And upon this occa­sion, Herod, having appoin­ted a day to hear and consider that businesse, being

22. And the peopleshouted, The voice of God, [...] [gave a shout, saying, It is the voice of a God, and not of a man.]

Paraphrase 22. cried out by way of acclamation, He speaks more like a God then a man.

23. And immediately the Angel of the Lord smote him, because he gave not God the glory:] and he was eaten of worms and gave up the ghost.

Paraphrase 23. God sent a disease up­on him (see this whole story in Josephus, and out of him in Eusebius Eccl. Hist. l. 2. c. 10.) because he prided himself in this acclamation of the people, and disclaimed not that blasphemous flattery of theirs.

24. But the word of God grew and multiplied.]

Paraphrase 24. And the Gospel thri­ved and had many Proselytes, many were daily converted to it.

25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled [the admi­nistration, [...] their ministery,] and took with them John whose surname was Mark.

Paraphrase 25. their businesse in car­rying provision for the relief of the poor Christians, chap. 11. 19.

Annotations on Chap. XII.

a Note: [...] V. 1. Stretched forth his hand] [...] to lay hand, taken absolutely, or with an Infinitive mood after it, as here, signifies to attempt or resolve to do any thing; so Gen. 3. 22. lest he put forth his hand to take of the tree, &c.

b Note: [...] V. 5. Without ceasing] The word [...] applied to prayer signifies importunate, enforcing the same re­quest. [...], [...], saith Hesychius, 'tis continually to doe the same thing: and again, [...], [...], signifies that which is held out or ex­tended to a length. Thus the Letany, or supplications of the Church, frequently, for some space, to severall mat­ters applying the same words, We beseech thee to hear us, and the like, is in the ancient Liturgies called [...], the vehement, fervent, importunate from of supplication.

c Note: [...] V. 12. Considered] The word [...] is so neer in likenesse (though far enough off in the nature and signi­fication of it) to [...], that it is very possible one of these may here by the transcriber be put for the other. And indeed the signification of the latter [...] ma­king hast seems that which is fitter for the turn in this place, where being left alone in the street by the Angel, [Page 384] he was in reason to make hast to some place of safety and privacy, and such was that which he here chose. If this conjecture (which I mention only as such, having no authority for it,) be not too remote, then may it also probably belong to another place, c. 14. 6. [...], perhaps for [...], they made hast and fled, as out of a great danger.

d Note: [...] V. 13. Hearken] [...] Cant. 5. 7. is propor­tionable to the [...] precedent, answering a call. So Isa. 50. 2. and 56. 11. So in Plutarch, he that goes to answer him that knocks at the dore, is said [...], to hearken, and answer.

e Note: [...] V. 15. His Angel] That the word [...], which by way of excellency is set to denote the immortal Spirits attendant on God and ministring to him, doth primarily, and originally, and in vulgar use signifie a messenger, and from thence onely comes to denote those Spirits, because they are messengers of God, em­ployed by him, there is little doubt or question: And consequently 'tis as certain, that it may signifie here no more then a messenger from S. Peter; so doth [...], [...] Mat. 11. 10. Mar. 1. 2. Lu. 7. 27. my messenger, being spoken of John Baptist; so Lu. 7. 24. [...] the messengers of John, and Lu. 9. 32. [...] he sent messengers; and so sure the [...], [...] the Angels of the Churches were not those immortal Spirits, Rev. 1. 19. but as the Apostles sent messengers to several Churches, who were to doe according to their appointment, (see Note on Joh. 20. b.) and some in their stead to rule and go­vern there, so were these the rulers of the Churches, appointed by the Apostles. So the Hebrew [...] si­gnifies indifferently any who hath any command or mes­sage from a master, and is rendred [...] 1 Sam. 25. 42. a servant, [...] a messenger or Embassadour, Num. 21. 21. and [...] is rendred [...] 2 Sam. 15. 13. from [...] nuntiavit, yea and [...] servus, minister, is rendred [...] Isa. 37. 24. from an old Hebrew [...] or [...] reteined still in the Arabick dialect for a messenger or legate. The only question therefore will be, of these two possible notions of the word which is the fitter and more probable for this place: and for the rendring it messenger and not An­gel, I shall only say, that the story will thereby be very clear and intell [...]gible, thus, That Peter knowcked at the dore, and Rhode asking who was there, he an­swered, Peter; thereupon she knew his voice, and assu­red them within that Peter was there: they having not heard the voice, but only hearing her affirm confi­dently that he was there, thought that some messenger had come from Peter, and made use of his name, and that she had by mistake believed it to be Peter himself; and so they thought they must reconcile the difficulty betwixt the conceived impossibility of Peters being there, on the one side, and the maids affirming confi­dently that he was there, on the other side, viz. by this medium betwixt both, that a messenger sent from Pe­ter was at the dore, who made use of his name to ob­tain admission. Whatsoever can be said for the other rendring, will, I conceive, have more difficulty in it. And it is not impossible or improbable, that the [...] Joh. 5. 4. that went at a certain season to move the water of Bethesda, may be so rendred also, not for an Angel of God in a visible shape, but for an officer, ser­vant, messenger, that was wont to be sent at certain sea­sons of the year, probably at the feasts, to move the wa­ter, upon which it became medicinable; see Note on Joh. 5. a.

CHAP. XIII.

Now there were some in Antioch, belonging to the Church that then was, Prophets & Doctors, [...] 1. NOw there were in the Church that was at Antioch certain prophets and teachers,] as Barnabas▪ and Simeon that was called Niger, and Lu­cius of Cyrene, and Manaen,foster­brother of Herod [...] which had been brought up with Herod the Te­trarch, and Saul.

Paraphrase 1. And there were at that time in Antioch some emi­nent persons or Bishops of the Churches of Syria of that age, see note on 1 Cor. 12. c. and of them some having the gift of prophesie, (see note on ch. 15. c.)

2. As they ministred to the Lord and fasted, the holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.]

Paraphrase 2. And as they were upon a day of fast performing their office of prayer to God (see note on Lu. 1. i.) the holy Spirit of God by some afflation or revelation (see c. 8. note f.) com­manded them to ordain or consecrate Barnabas and Saul to the Apostleship to which God had already designed them.

3. And when they had fasted and prayed, and laid their hands on them, they sent them away.]

Paraphrase 3. And accordingly they observed a solemn day of fasting and prayer, and so by imposition of hands (see note on 1 Tim. 5. f.) ordained them, and sent them away about the work designed them by God.

4. So they being sent forth by the holy Ghost, departed unto Seleucia;] and from thence they sailed to Cyprus.

Paraphrase 4. And having thus recei­ved their commission from the holy Ghost, or by the appointment of God himself (see ver. 2) they went immediately to Seleucia.

5. And when they were at Salamis [they preached the word of God in the synagogues of the Jewes, and they had also John to their minister.]

Paraphrase 5. they proclaimed the Gospel in the synagogues of the Jewes, and they had with them John surnamed Mark, ch. 12. 25. who was with them as an attendant, to doe any thing wherein they had use of him, and by them to be sent on any part of their charge (see note on Joh. 20. 21.) whither they could not goe.

6. And when they had gone through the isle unto [Paphos,] they found a cer­tain forcerer, a false prophet, a Jew whose name was Bar-Jesus,

Paraphrase 6. Paphos, where the Tem­ple of Venus was,

7. Which was with note a theProcon [...]l [...] Deputy of the countrey, Sergius Paulus, a prudent man, who called for Barnabas and Saul, and desired to hear the word of God,

8. But note b Elymas the sorcerer (for so is his name by interpretation)] withstood them, seeking to turn away the Deputy from the faith.

Paraphrase 8. But Bar-Jesus, that Ely­mas, or Magician, (as Ely­mas signifies)

9. Then Saul (who is note c also called Paul) [filled with the holy Ghost set his eyes on him,]

Paraphrase 9. having a great incitati­on of the Spirit of God upon him looked earnestly on him.

10. And said. [O full of all subtilty and all note d falsnesse▪ forgery mischief, thou child of the de­vil, thou enemy of all righteousnesse, wilt thou not cease to pervert the right waies of the Lord?

Paraphrase 10. O thou vile sorcerer, which, like the devil by whom thou workest, art an enemy of all goodnesse, wilt thou persist in sorcery in defiance of the faith of Christ, which comes armed so with much more power of miracles then those to which thou falsly pretendest?

11. And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darknesse, and he went about seeking some to lead him by the hand.]

Paraphrase 11. It is most just that thou that holdest out pervers­ly against the light of the Gospel, shouldst lose thy sight, which therefore by the immediate power of God shal be taken from thee for some time. And immediately he was struck blind, and was not able to goe without leading.

[Page 385] 12. Then the Deputy, when he saw what was done, believed, beingmuch sh [...]ken [...] astonished at the doctrine of the Lord.]

Paraphrase 12. And this act of mira­culous blindness upon the sor­cerer convinced the Proconsul, and converted him to the faith.

13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia, and John departing from them returned to Jerusalem.]

Paraphrase 13. And Paul and all that were in his company, except John, who returned to Jerusalem, went by sea from Paphos to Perga, a place famous for the Temple of Diana.

14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sate down.

15. And after the reading of the Law and the Prophets, the note e Rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.]

Paraphrase 15. And after the reading of the lessons, one out of the Law, the other out of the Pro­phets, it being the custome for the Jewish doctors to expound, and apply some part of Scripture to the instruction of the peo­ple, the chief persons of the assembly which were present sent to Paul and his associates, to know whether they were pre­pared to doe so.

16. Then Paul stood up, and beckning with his hand, said, Men of Israel, and ye that fear God, give audience.]

Paraphrase 16. And Paul stood up, and having called for silence, (see ch. 12. 17.) bespake all both Jewes and Proselytes to give audience.

17. The God of this people of Israel chose our fathers, and exalted the peo­ple, when they dwelt as strangers in the land of Aegypt, and with an high arm brought he them out of it.]

Paraphrase 17. The God of Israel chose Abraham, &c. and pro­mised to blesse and multiply his seed, and accordingly performed it, encreasing them to a very great number, even at the time when they were sojourners and slaves (and their children appointed to be killed, as soon as they were born) in Aegypt, and with many wonderfull mira­cles at last brought them out from thence.

18. And about the time of fourty years note f carried them as a [...]urse suffered he their manners in the wildernesse.]

Paraphrase 18. And for fourty years, although they rebelled and murmured against him (and accordingly he sent many punishments upon them, and permitted none of the murmurers to enter Canaan,) yet dealt he with them with much kindnesse and tendernesse, carried them as in his armes, provided for them, fed them miraculously in the wildernesse.

19. And when he had destroyed seven nations in the land of Canaan, he divi­ded their land to them by lot.

20. And after that [he gave unto them Judges about the space of four hundred and fifty years, untill Samuel the Prophet.]

Paraphrase 20. he raised up some par­ticular eminent men to fight their battels for them, and that way of government lasted till the time of Samuel, who being a Prophet, ruled them in God's name and stead, for a while.

21. And afterward they desired a King, and God gave unto them Saul the son of Cis, a man of the Tribe of Benjamin, by the space of fourty years,

22. And when he had removed him, he raised up unto them David to be their King, to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart [which shall fulfill all my will.]

Paraphrase 22. whom I will make use of to rule my people accor­ding to my will.

23. Of this man's seed hath God, according to his promise, raised unto Israel a Saviour Jesus,]

Paraphrase 23. And as he promised, so hath he performed, from his posterity is Jesus come, appointed by God to be the law-giver and judge of the world, to rule and govern all, to fight their battels against sinne and Satan,

24. When John had first preached [beforethe face of his en­trance [...] his coming] the baptisme of re­pentance to all the people of Israel.

Paraphrase 24. before his beginning to preach, or entrance on his prophetick office.

25. And as John fulfilled his course he said, Whom think ye that I am? I am not he: But behold there cometh one after me, whose shooes of his feet I am not worthy to loose.]

Paraphrase 25. And as John preached and baptized, he renounced being the Messias, telling them that he was but his forerunner, and that he should shortly come and preach among them; whose disciple, saith he, I am not worthy to be.

26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.]

Paraphrase 26. And now brethren, both Jewes and Proselytes, this Gospel, which Christ thus brought into the world, is sent to be proclaimed and made known to you.

27. For they thatdwelt [...] dwell at Jerusalem, and their rulers,not know­ing him condemned him, and fullfilled the sayings of the pro­phets, [...], [...] because they knew him not, nor yet the voices of the Prophets, which are read every Sabbath day, they have note g fulfilled them in condemning him.]

Paraphrase 27. For the Sanhedrim, and people of Jerusalem, that then was, did nor understand him to be the Messias, which they might have done, if they had considered the predictions of the Prophets conteined in those lessons and portions of Scripture (especially prophetick,) which every Sabbath day are read in their Synagogues, but ad­judged him to death, and in so doing fulfilled those very prophecies which they understood not, yet pretended to understand and value so much, for they said it should be so.

28. And though they found no cause of death in him, yet desired they Pilate, that he should be slain.]

Paraphrase 28. And though he were perfectly innocent, no capi­tal accusation produced against him, yet by their importunity they forced Pilate to condemne him to be crucified.

29. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre.]

Paraphrase 29. And when by thus doing they had not more acted their own malice, then fulfilled the prophecies concerning the Messias (according to what he himself said, It is finish'd, and then gave up the ghost) then the Officers took him down from the crosse and put him into a tombe, sealed it up, and watched it, secured him by all wayes imaginable.

30. But God raised him from the dead.]

Paraphrase 30. And yet after all this, God raised him from the dead.

[Page 386] 31. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.]

Paraphrase 31. And for fourty days he continued upon the earth, and was severall times seen, (and convers't with, and did eat and drink, and shewed the print in his hands and side) in the presence of his disciples, and divers others who from the beginning had attended on him as disciples, who now testifie this truth unto all the Jews.

32. And wepreach un­to you the promise, &c. [...] declare unto you glad tidings, how that the promise which was made unto the fathers,

33.That God hath per­formed it [...] God hath fulfilled the same unto us their children, in that he hath note h raised up Jesus again, as it is also written in the second Psalme, Thou art my Son, this day have I begotten thee.]

Paraphrase 32, 33. And the subject of this Gospel, which we thus proclaim unto you, is the promise made to Abra­ham (that in his seed &c.) to Moses (that God would raise up a Prophet &c.) which promise God hath now fulfilled in raising Jesus from the dead. Of which also that in the se­cond Psalme was a prophecy, when to David after his great persecutions it was said, that God had now begotten him, there­upon calling him his son; that is, set him upon his throne, and given him that title of greatest dignity, and which is in Scri­pture the title of Kings, as on whom is enstated that power over men which belongs originally to none but God, and deriva­tively to none but those on whom God bestowes it, who consequently are called both children of the most High, and Gods, Psal. 82. 1. 6. (as those that are made like unto another, are, to expresse that similitude, called his sons, and sometimes have his name communicated to them.)

34. And as concerning that he raised him up from the dead, now no more to returne to corruption, he said on this wise, I will give you the note i sure mercies of David.]

Paraphrase 34. To the same purpose also, that God should not only raise him from the dead, but also secure him never to dye any more, (for Lazarus and others that were once raised, dyed again) are those two other known prophecies, one Isa. 55. 3. I will give you the sure mercies &c. the expression of an everlasting Covenant, spoken literally to the people of Israel, that God would perpetuate to them the mercy promised to David, that of giving one of his seed to sit on his throne, (which had been for some time interrupted, but should now be perpetuated to them upon their obe­dience) but here accommodated to Christ, that though he were crucified, yet he should rise again, and after that never dye any more, that is, that Christ, under the title of the son of David, should be given to the Jews not onely in a mortall condition, as David was, but in a firme immutable state; which could not be true of him, if he had not been raised from the dead, and assumed to heaven, never to dye any more.

35. Wherefore he saith also in another Psalme, [Thou shalt not suffer thine Holy one to see corruption.]

Paraphrase 35. And to that most clearly belongs that other place, Psal. 16. 11.

36. For David indeed in his own gene­ration ha­ving served the counsell of God, [...] For David after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.]

Paraphrase 36. For if those words should be applyed to David personally, they could have no truth in them, for he having lived his term or space of naturall life, and therein ruled the people over whom God was pleased to set him, dyed a naturall death, and never rose again, but his body was putrified in the earth.

37. But he whom God raised again saw no corruption.]

Paraphrase 37. But he in whom that prophecy is completely fulfilled, that is Christ, being sent by God into the world, and crucified, and by the power of God raised from the dead the third day (before the time came wherein bodies naturally putrifie, viz. 72. houres after death, wherein the revolution of humors is accomplished) never came to dye again, or putrifie at all.

38. Be it known unto you therefore, men and brethren, that through this man is preached unto you forgivenesse of sins.]

Paraphrase 38. This therefore is the message we bring, the Gospell we preach unto you, that this Christ is the Messias, who by his death hath reconciled God to all penitent believers, and by his life and doctrine taught us a way, wherein we may obtain pardon of sin, such an one as was not to be found in the Mosaicall Law.

39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses.]

Paraphrase 39. And whosoever receives and obeyes him shall certain­ly be freed and purged from the wrath of God, and the punishments attending sin in another world, from which the Law of Moses could not by all its ceremonies, washings and sacrifices purge or cleanse any.

40. Beware therefore lest that come upon you which is spoken of in the Prophets,

41. note k Behold ye despisers, and wonder, andconfo [...] ­ded perish: for I work a work in your days, a work which yewill not believe, if any man [...] shall in no wise believe, though a man declare it unto you.]

Paraphrase 40, 41. You are therefore neerly concerned to take heed, and beware that by your ob­stinate resisting and rejecting this way of salvation now preached, and confirmed from heaven by Gods raising Jesus from the dead, when ye had opposed and crucified him, you do not bring a remarkable astoni­shing destruction upon your selves, in the same manner (and a heavier degree) as it fell upon the Jewes from the Chaldaeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them, and going on impenitently in their sins against all the messages sent them by the Prophets, and by so doing cause the Gospel to be removed to the Gentiles, v. 46. A thing which will come to pass suddenly, in both parts, (the Gospels being taken from you, and preached to the Gen­tiles, and the Romans coming in and destroying you) though [...]o incredible to you, that you will not believe it, when the newes of it shall come unto you by them that see it done, (see note on Mat. 28. b.)

42. Andas they went out of the Synagogue of the Jewes [...] when the Jewes were gone out of the Synagogue, the Gentiles be­sought that these words might be preached to them the next Sabbath.]

Paraphrase 42. And as they departed from the Jews, the Proselytes, or pious persons of heathen birth, desired to hear more of this subject the next Sabbath.

43. Now when the congregation was broken up, many of the Jews andworship­ping: see note i. reli­gious Proselytes followed Paul and Barnabas, [who speaking to them perswaded them to continue in the grace of God.]

Paraphrase 43. who preached to them, and by way of exhortation confirmed them in the do­ctrine of the Gospel, (see note on Heb. 13. b.)

44. And the note l next Sabbath day came almost the whole city together to hear [the word of God.]

Paraphrase 44. the Gospel preached by them.

45. But when the Jews saw the multitudes, they were filled withrage [...] envy, and spake against those things which were spoken by Paul, contradicting andraising [...] blas­pheming.]

Paraphrase 45. And the chief men of the Jews seeing how the mul­titude thronged to hear it, were horribly enraged, and contradicted Paul, and that with contumelies and reproches cast on him.

46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been preached to you: but seeing ye put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the Gentiles.]

Paraphrase 46. But this no way dis­couraged Paul and Barna­bas, but they put off all fear, and said courageously (see note on Joh. 7. a.) that now they had performed their charge from Christ, of preaching the Gospel first to the Jews, before they applyed themselves to the Gentile world. But seeing ye Jews, said they, behave your selves so obstinately and perversely, that you be­come utterly unworthy and uncapable of receiving benefit by the Gospel, we are now by appointment to leave you, and preach to the Gentiles, and so we will.

[Page 387] 47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation unto the ends of the earth.]

Paraphrase 47. For this was the dire­ction of God, that Christ be­ing first preached to the Jews, and being rejected by them, should be preached to all other people of the world: and this is the summe of that old Prophecy, Isa. 49. 6.

48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: andbelieved as many as were dispo­sed for eter­nall life. as many as were note m ordained to eternall life believed.]

Paraphrase 48. And when the Gen­tiles heard this good newes, that this pardon of sinnes and salvation by Christ was allowed them, they rejoyced, and blessed the name of God for this glorious mercy of his revealed in the Gospell; and all they of the Gentiles, that had any care, or pursuit of the life to come, the Gentile Proselytes, or that were fitly disposed and qualified for the Gospel to take root in, received the doctrine of Christ thus preached to them.

49. And the word of the Lord was published throughout all the region.]

Paraphrase 49. And the Gospel was preached, and embraced over the whole countrey.

50. But the Jews stirred up theworship­ping women those of good quali­ty, [...], for the Ks MS. leaves out [...] devout and honorable women, and the chief men of the city,] and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

Paraphrase 50. Onely the Jewes ex­asperated some of the female Proselytes, those of them that were of honorable quality, and the governours of the city, see Joh. 1. e.

51. But they shook off the dust of their feet against them, and came unto Iconium.]

Paraphrase 51. But they, using that fatall ceremony appointed by Christ in this case, thereby foretelling and aboading the destruction which should overtake them for so doing, left them, and went from thence to Iconium.

52. And the disciples were filled with joy, and with the holy Ghost.]

Paraphrase 52. And all the Christians were filled with spirituall joy at what they saw thus performed, and went on zealously in their course.

Annotations on Chap. XIII.

a Note: [...] V. 7. The Deputy] That Sergius Paulus should here be called [...] Proconsul in Cyprus, v. 4. hath some difficulty in it, it being resolved by Strabo, l. 14. p. 470. that after the Romans taking this Island, it became a Praetorian Province, [...] [...], [...]. And again, p. 471. mentioning the subduing of it, and possessing it by Cato, [...], saith he, [...], [...], [...], from that time the Island became, as now it is, a Praetorian Province; which con­cludes it under a Praetor, not a Proconsul. And so Zo­naras on the 8th. Canon of Ephesus, [...] [...], from the Duke of An­tioch a Commander was sent to Cyprus: on which pre­tence it was, that the Bishop of Antioch did at the time of that Council pretend right of ordaining the Bishops of Cyprus. This difficulty Baronius indea­vours to remove, Anno Chr. 46. n. 11. by conceiving that the Proconsul of Cilicia had the administration of this Praetorian Province also, and consequently that this Sergius Paulus was now this Proconsul of Cilicia. This he collects from Sigonius De Antiq. Jure Pro­vinc. l. 1. c. 14. who affirmes it of P. Lentulus and some others, that being Proconsuls of Cilicia, they ad­ministred Cyprus also, which, saith Baronius, non illi tantùm sed & successoribus esse aequè concessum, par est credere, it is reasonable to believe not of him onely, but of his successors as well as of him. But the words in Sigonius do sufficiently refute this conclusion; for he having indeed affirmed that this honor of holding Cyprus together with Cilicia was granted by the Se­nate not onely to P. Lentulus, but also to Ap. Clau­dius and M. Cicero, as special honors designed to those three Proconsuls, addes, Post Ciceronis autem procon­sulatum, ut à Ciliciae Praeside tres Asiaticae Dioeceses, sic etiam Cypri administratio ablata est, ac proprius, ut ex lege debuit, Praetor cum suo Quaestore in eam missus est, After Cicero's Proconsulship, as the three Asiatick Dioeceses were taken away from the Presi­dent of Cilicia, so was the administration of Cyprus also, and a peculiar Praetor with his Quaestor sent thi­ther, according as by the Law it ought to be. And there­fore so it must be supposed to be at this time of Clau­dius's reign, long after Cicero's time. It remains there­fore that the most obvious way of removing this diffi­culty be resolved on, as the most true, viz. that the [...] or Commander of this Praetorian Province is here improperly called [...] Proconsul, not in a strict acception of that word, but as that is more loosely taken for any Governor sent thither by the Ro­mane power. Accordingly the Vulgar Latine calls him onely Praesidem Praesident or Governour; a title used in the place newly cited from Sigonius, for the Proconsul of Cilicia, which notes the promiscuous acception of such words. To which may be added, that the title of Proconsul, belonging duely to the Governours of Cyprus for some time, viz. whilest Lentulus, Claudius, and Cicero, Proconsuls of Ci­licia held Cyprus, it might now abusively and vulgarly continue to the Praetor of Cyprus, though properly it did not; especially considering the flat­tering nature of the Greeks, which would still be­stow the most magnificent titles upon their Gover­nours.

b Note: [...] V. 8. Elymas] The word [...] alem, or [...] alim in Arabick signifies knowing or skilfull, and is applyed to those that know things divine and humane, from [...] alam, scivit: and so [...], perhaps [...] from [...], which in Syriack and Arabick signifies scru­tari or explorare, to search, will signifie the same also. From this concurrence of the words [...] and [...] in the same notion, 'tis clear that neither of them here was a proper name (that having before been set down to be Barjesus v. 6.) but both, in severall languages, the title of their wise men, skilled in the secret learning, whom we ordinarily call Magicians; and [...] be­ing in so common use among the Graecians, though per­haps of an Eastern origination too, is here set as an in­terpretation of the other.

c Note: [...] V. 9. Also called Saul] Severall accounts are given of Sauls two names▪ S. Ambrose Serm. 31. saith that he was at his Baptisme named Paul by Ananias. S. Austin Tract. 72. in Psal. will have it an effect of his Conversion, and so of his own imposing, and that his humility would not own that name of a proud tall King of Israel, but preferred the contrary of Paulus a little one. Agreeable to which it is that he calls himself [...] [Page 388] (a word made by himself on purpose) lesse then the least of Saints. S. Jerome on the Epist. to Philemon, will have it a token of this his first victory over the heathenisme of Sergius Paulus here (in this Chap. where he is first called by this name) whose name he was therefore to bear by way of triumph, as Scipio of Africanus and the like. But Origen in Pref. on the Epist. to the Romans, saith that he being a Jew born in the City of Rome, had at his circumcision two names, Saul a Jewish, and Paulus a Roman name. And this is most agreeable to the form of speech here, [...] ( [...]) But Saul, who is also Paul, noting him to have had two names at once, not to have changed one for the other.

d Note: [...] V. 10. Mischief [...]] signifies forgery, cheating, falsenesse, deceit: so in Plutarch, making a false Will is [...] so Act. 18. 14. If it were [...], any injury, (any piece of injustice) or any roguy forgery or cheat; so Phavo­rinus [...], to doe any thing with cunning; and [...] (it should be [...], for so Hesychius, [...]) [...], knavery, forgery, de­ceit; and so likewise Hesychius, [...] (it should be [...]) [...], doing wicked or cun­ning things, and [...] (beside [...] a for­ger) [...], a wicked (I suppose without a comma) contriver, or cunning, sub­tile person.

e Note: [...] V. 15. Rulers of the Synagogue] The Synagogues in the regions of Judaea, not alwaies signifying their Consistories or Judicatures, but also their places for religious duties, hearing the Law and Prophets read, was answerable to the coetus Ecclesiastici, the religious assemblies (saith Bertram de Rep. Jud. p. 154.) of the Levites and Prophets instituted at first by Joshua and Samuel by prescript of law. The Archisynagogi therefore are parallel to, and supply the place of those Levites and Prophets, those that officiated there, of which consequently there were more then one in the same Synagogue; and so c. 11. 8. and 17. Crispus and Sosthenes are Archisynagogi of the synagogue at Corinth. And the ancient Gr. & Lat. MS. ch. 14. 2. in stead of [...], reads [...], making express difference between the rulers, or chief, of the synagogue, that officiated there, and the Rulers of the Consistory or judicature.

f Note: [...] V. 18. Suffered he their manners] That [...] carried as a nurse, is the right reading, there is little doubt, this being the very word twice used by the Septuagint, Deut. 1. 31. [...]. So the Romane and Basil editions have it, for that which is in the Hebrew, hath born thee, as a parent, or nurse, doth a child, not only bearing in armes, but feeding and sustaining, (As sure God did those Israelites, when he sent them Quailes and Manna, [...], bread ready drest, and sent down, from heaven for them) and farther undertaking all the trouble of his education, and therefore the Syriack inter­preter uses here a word which signifies feeding or nou­rishing. And so Hesychius, [...], (it should be [...]) bearing as a nurse, that is, feed­ing; and so Phavorinus also. Thus in Macarius speaking of a mother and her little child, [...], saith he, [...], she takes up, stroakes, and nurses with great affection. And 2. Mac. 7. 27. when the mother entreats the son to pity her, [...] that bare, and did for him as a nurse doth, (answerable to the Hebrew [...], to take up, or carry.) This did God miracu­lously even to those murmurers: But suffering his vengeances to fall upon them, and sweeping them all away that came out of Aegypt, but Caleb and Joshua, he cannot so fitly be said to have born their manners, or to have born with them.

g Note: [...] V. 27. Fulfilled] That there is in this verse a tra­jection, or [...], there can be no question; the [...] in the latter part belongs to the [...] in the former, and the [...] to the [...], they ad­judged or sentenced him, and they fulfilled or accom­plished them. And such trajections are ordinary among writers, and go for elegancies, where they are used. The onely difficulty will be, to what sense the [...] before [...] shall be rendred. For either that may couple the [...] and [...], and then the construction will lye thus, For they that dwelt at Jerusalem, not knowing, and (consequently) condemning him, fulfil­led the sayings, or voices, or words, of the Prophets; or it may possibly not be a Copulative, but (as oft it doth) Emphatically affect the words to which it is joyned, viz. [...], and then the rendring will be, not knowing him, they fulfilled the words of the Pro­phets, even those words that are every Sabbath read in their ears (and therefore should in reason be taken notice of by them) in, or by, thus condemning him. But the former of these is the most probable.

h Note: [...] V. 32. Raised up] The word [...] raising up signifies to raise up from the dead, and so doth [...] too; but not so onely, nor so primarily, nor necessarily so, but when either the addition of [...] from the dead, or some other phrase of that nature, or circum­stance of the Context requires that sense. For besides that notion, there is another very ordinary, and proper to it, as when God is said to raise up a prophet, that is, to send him, and give him commission to perform the office of a Prophet: this is an usuall notion of the word. So Act. [...] 3. 22. & 7. 37. [...] he shall raise you up a prophet; and so Act. 2. 30. speak­ing of Gods promise to David, from the fruit of his loynes according to the flesh, [...], that he would raise up Christ, bring the Messias into the world. And the mention of the Resurrection in the next verse will not be able to assigne any other sense to that place, because that may come in from the force of the sitting on his throne, which is added to it, it being clear, that as that was promised of the Messias, so it was not performed till his Resurrection. So when of Theudas Act. 5. 36. of Judas of Galilee v. 37. it is said, [...] he rose up, a false prophet arising of himself, or raising himself, not raised by God (according as among the Hebrews the word [...] for prophesying doth in hithpael, the reciprocal conjugation, generally signifie a false prophecie, such as one receives from himself, and not from God) so Heb. 7. 11. What need is there [...], that there should arise, or be raised, another priest? and again v. 15. And thus some may conceive that it should signifie in this place. But 1 the Context here, and 2. the importance of the second Psalme incline it the other way. For here the resur­rection of Christ v. 30. is the point insisted on; and though his Crucifixion be first mention'd in order to that, v. 27. yet there is no mention of his coming into the world, or either his eternal, or temporal genera­tion. And so in the following words, v. 34. they again belong to Gods raising him from the dead. And for the parallel betwixt begetting and resurrection, it might be made clear in many particulars. As for the second Psalme, that clearly belongs to the setting up David King after the death of Saul, and conquest over his enemies; and that is aptly express'd by Gods begetting him, and his being Gods son: For as simili­tude denominates children, the children of God are they that are like him▪ and resemble him in any thing, and the children of Abraham are they that doe the works of Abraham; and as the making man after Gods image, [Page 389] signified his likenesse unto God in power, having do­minion, &c. Gen. 1. 28. so being the sons of God, and having the title of Gods, Psal. 82. 6. belongs to Go­vernours, and consequently signifies so in that second Psalme, and is but another phrase to signifie what is plainly said v. 6. yet have I set my King upon my holy hill of Sion. And thus also in the application, Christ the son of David being raised from the dead, as Da­vid rescued from the great dangers that encompass'd him, is now set upon his throne by his exaltation; and that is Gods begetting him his son here, and is the thing to which the Jewes referred when they called the Messias sometime the King of Israel, sometime, which is all one, the son of God. And so Heb. 1. 5. this say­ing of God to him, Thou art my son, &c. and, I will be to him a father, and he shall be to me a son, is brought as a proof of his being superiour to the Angels ver. 4. which was done by his Resurrection and exaltation, Ephes. 1. 20, 21.

i Note: [...] V. 34. Sure mercies] The Hebrew in Isa. 55. 3. from whence this is taken hath [...], where the word [...] in the plural, noting beneficia, or beneficentiam, mercies, or mercifulnesse, is by the Greek rendred [...] (from the sense of the Singular [...] which signifies both beneficus and pius, charita­ble and godly) as if it were onely pia godly from the singular pius, whereas the Adjective plural is taken Substantively (as many Neutrals in Latine are) for acts of kindnesse, mercies, &c. and so [...] Adje­ctively joyned with it, signifies the faithfull, durable, lasting mercies of David, that is, of Christ the son of David, and so this place out of the Prophet is brought as a proof of Christs resurrection. For as the mercies promised the Jewes in having David for their King, had with the end of his life determin'd also, unlesse his son Solomon, and after him others, had sat upon the throne; and as, when they were carried into Captivi­ty, the perpetuating these benefits of David to them, that is, being govern'd by their own Kings, signifies their return from their Captivity: so Christ, being cal­led David, or meant in a second mystical sense when David is named, and being (crucified and so) dead, as David was, unlesse he had withall risea again, that Covenant, those mercies promised by and in him to the world, could not have been [...] firm, sure, faith­full, ratified for duration or continuance, but had end­ed with his life; whereas now by his Resurrection and Ascension to heaven they still continue, and are made good unto us. Thus, saith Athanasius of Christs sa­crifice, [...], it perfected all, and became faithful: wherein? why, in that it remaineth for ever. And again saith he, [...] The legal priesthood by time and death passeth from one to another, but Christ having an high priesthood which passeth not from him to any successour, did therein be­come a faithful high priest (Heb. 2. 17.) enduring, or, continuing, for ever: where the word [...] in that Epistle to the Hebrews is interpreted by that Father to signifie durable, continuing for ever.

k Note: [...] 41. Behold ye despisers] The words [...] Behold ye despisers, which from the Septua­gints reading the Apostle here embraceth, are very different from what not onely the Vulgar Latine, and our English, but also the Chaldee, and the Interlinea­ry retain in the place of Habakuk c. 1. 5. from whence it is clearly cited, the Hebrew [...] being by them read as if it were [...] and [...], in gentibus among the heathen, which the Chaldee read [...] Gentes. Here­upon learned men have made conjectures, that the Greek interpreters had some other reading: Beza, and Capellus, and from him Grotius's Posthumous Annotations have mentioned [...], and Capellus hath thought [...] possible. But Mr. Pocock by his acquaintance with the Arabick writers, hath super­seded these conjectures, and given assurance that [...] was the word, which as the Greek rendred [...] despisers, so the Syriack in Habakuk express by [...] arrogantes, transgressors, and the Arabick by negligentes, taking the word for the plural of [...] from [...], which though it be not met with in the Bible, yet may be resolved to have been anciently in use among the Hebrews, both by the notions which the Greek and Syriack and Arabick interpreters had of it, and by the frequent use of the word in the Arabick, for injustus fuit, se super aliquem extulit, à vero declinavit, recessit, insolenter se gessit, mentitus est, fastuosè incessit, being unrighteous, proud, transgres­sor, insolent, lyer, fastuous, as he there cites out of the Arabick Grammarians, shewing that the Syriack [...] maroche, is by Bar Ali in his Syro-Arabick Lexicon expounded by the same word by which Aljauharius renders Albagyo. As for the latter words of this verse, though some have been willing to make some alteration, yet there will be little need of it: for [...] clearly signifies [...], and wonder, and then [...] that followes, will be as fitly [...], not so, as that signifies a dissolution or destru­ction, but as in the Arabick 'tis used for any change to the worse, as when meat hath lost its smell or tast, and is applied to such a change as is in one astonish'd or confounded. So R. Tanchum, the former word signi­fies admiration, the latter amazement or confusion. Where though the literal notation of the words do not predict the ruine or destruction of the Jewes, yet the rational importance doth, to all that are not thus mo­ved by admiration, and shame, to imbrace the Gospell now preach'd unto them; for as those that did so were the [...] rescued from the approaching destructi­on, so all that still stood out should certainly be destroyed.

l Note: [...] V. 44. Next Sabbath] In stead of [...] the coming, or approaching Sabbath, the Kings MS. and some others read [...] the next, or adjoy­ning, sabbath, as [...] have been shewed to signifie the adjoyning cities, Note on Mar. 1. b.

m Note: [...] 48. Ordained to eternal life] That this phrase [...] is here a notation of the Pro­selytes among the Jewes, which were allowed by them to have partem in seculo futuro, a portion in the age to come (whether that signifie Heaven, or the kingdome of the Messias) without submitting to their whole Law, but only to the seven precepts of the sons of Noah, hath been not unhappily conjectured by M. Mede, And the context is somewhat favourable to it: The company consisted of Jewes and Proselytes, ver. 43. many of those Proselytes (as well as Jewes) followed Paul and Barnabas after the dissolving the assembly; and their doing so, and the form of the Apostles ex­hortation to them, [...] to abide, or persevere, signifies, that they were already believers. Then ver. 45. The Jewes contradicted, and spake against this do­ctrine, and therefore, say Paul and Barnabas, seeing ye judge your selves unworthy of everlasting life, that is, seeing you behave your selves as those that look not after, care not for, your eternal weale, Behold, we turn to the Gentiles, v. 46. which when the Gentiles heard, that is, the people of other nations that were there a­mong the Jewes, they rejoiced, and glorified the word of God, v. 48. And upon that it is immediately added, that as many as were [...], dispo­sed, or in readinesse for, or to, eternall life, believed. In this conjecture there is a faire appearance of truth for the whole of it. And for one part of it is un­doubted, that those who are here said to believe were most of them, if not all, such Proselytes of the Gen­tiles; [Page 390] and those again not the Proselytes of justice which had undertaken the whole Mosaical law (for they were as deeply engaged in opposing Christianity, as the most refractary Jewes, and accordingly ver. 50. the Proselyte women, which were zealons for the Law, were exasperated by the Jewes; see Note on Mat. 23. d.) but especially those of the gates, which received the precepts of the sons of Noah, but were not pos­sess'd with the Jewish prejudices against Christianity. But then 1. it no way appears that all the Proselytes of this sort did now receive the faith at this one time, and consequently it cannot be affirmed, in the latitude of [ [...], as many] which seems to include all of the sort (whatever it is) that is noted by the phrase. Or if that word may be so qualified, as not to extend to all, yet there is no propriety of the phrase [...], to confine it to that sort of Proselytes, any more then there is to confine the like phrase [...], [...] fit for the kingdome of God, Lu. 2. 62. to this sort of Proselytes, which there appears not at all to belong to them. Of that phrase see Note d. on Joh. 6. where it appears to signifie one that by Gods preve­nient graces hath that qualification wrought in him, which is the peculiar temper wherein the Gospel takes root, and prospers, the honest heart, or sincere desire of reforming, and living piously. For these, when the Gospel is preach'd to all, are peculiarly the men that lay hold on it, and bring forth the fruits of it: And these are very fitly described by this phrase here, and accordingly it is said that as many as were such, belie­ved, or turned Christians. Now for the main difficul­ty, how this phrase [ [...], &c.] should come to signifie these, I shall enlarge a while by viewing the nature of the word [...], to order, or ordain, among writers, sacred and profane. In Scripture it often signi­fies to appoint, as that is to command or constitute. So Act. 22. 10. [...], all things which are appointed thee to doe, is all one with [...], what thou oughest, what is thy duty, to doe, in the parallel place, ch. 9. 6. So Act. 15. 2. [...] they commanded, or gave order, or appointed, and Mat. 28. 16. the mountain [...], which Jesus had appointed, or commanded. But more frequently 'tis used in the military sense, in the notion wherein the Books of disposing or marshalling armies are called Tactick [...], and in which [...], dispositions of Angels, Act. 7. 53. signifies troops, or hosts, of Angels. So of the Centurion, Lu. 7. 8. [...], he that hath such a place in the army, as (though he be a commander) to be himself under others; in which sense Rom. 13. 1. the powers that are, are [...], constituted by God, and placed under him. And by Analogie from hence 'tis applied to other things, as 1 Cor. 16. 15. [...], they disposed, or devoted, themselves to that function, that part, as it were, of the Ecclesia­stical militia, which consisted in ministring to the Saints. In the Translators of the Old Testament, and writers of the Apocrypha, 'tis generally in the military sense answerable to the Hebrew [...]; so Ezech. 44. 14. [...], they shall appoint, or dispose, or marshall, them to keep watches, which is spoken of the Temple, but as that represents an host, and is usually so called, (and thence Lu. 1. 8. [...], the order of his daily course, is in that sense also) so 2 Mac. 15. 20. [...], the horse being so disposed, or placed (as in Hesychius the word [...] is explained by [...] (not [...] as 'tis corruptly read) [...], he that is placed first neer the horn of the Battalia) and 1 Mac. 5. 27. [...], they are disposed, or marshalled, so that to morrow they may encampe. So 2 Kin. 15. 19. [...], is to muster the people. Among profane wri­ters 'tis sometimes to dispose, or put in order; so the shepheard doth [...], order his flocke, in Phi­lostr. de vit. Apoll. l. 3. c. 3. And inc 1. [...] Apsyrtus, (in the [...].) after [...], having fought in ranks (in the military sense) follows within a line [...], having disposed these things in order, (that is of writing) [...] I ad­dresse my selfe to thee, &c. In the military sense no­thing is more ordinary, [...], they were marshalled as for a fight, in Thucyd. l. 3. (and [...] in Julian, and others, is simply for enemies) so [...], the Graecians being marshalled, &c. l. 2. as in Aelian [...] are soul­diers in their ranks in services (as [...] on the con­trary are those that are disbanded) and [...] and or troop of such. And in this sense they that are truly pious, sincerely and honestly disposed to do whatsoever God requires of them towards eternall life, (whether that signifie Christianity, the present part of that life which shall end in eternity, or whether the life of glory in another world) may fitly be said to be [...], enrolled in the number of those that look after eternall life, marshalled, standing ready, in order, in rank, centuriati, to eternall life: and so as they that 1 Cor. 15. 16. [...], de­voted themselves to the ministration, might be express'd by [...], devoted and ready for that; so here [...], devoted and ready for life, will be all one with [...], [...] they that devoted, addicted themselves to eternal life, according to that ordinary custom among sacred writers, where­in the reciprocall Conjugation Hithpahel is expres­sed by the Greek passive, which is observable of com­pounds of this very word very frequently, as in [...] to obey, Rom. 10. 3. and 13. 1, 5. Heb. 12. 9. James 4. 7. In all which the passive signifies either to subject himself, or Neutrally to obey, submit, and so the contrary [...] Rom. [...] 13. 2. Jam. 4. 6. and 5. 6. 1 Pet. 5. 5. to be disobedient. The short is, that they that having renounced the heathen Idols of their Countries embraced the worship of the one onely true God, and the hope of eternall life, and so were [...], well placed, or disposed, in a good posture toward the kingdome of God, are here thus express'd. This is that which is express'd Heb. 11. 6. by [...], they that come to God, which is the paraphrase of the word [...] Prose­lytes, so called from coming to, or indeed the same word participially set, and of all such it is required to be­lieve, what is there said, that there is a God, and that he is a rewarder of all that diligently seek him, that is, that Gentiles (other nations besides Jews) if they seek God may come to eternall life, and consequently as many as put forward to the exercise of piety, which is one part of eternall life in Scripture (this is life eter­nall to know thee, that is, live according to thy com­mandments) and to the expectation of a reward, which is the other part, are distinctly capable of this title here, and there of that. This was acknowleged by Chrysostome, when he explained this phrase by [...], separated to God, those that had betaken themselves to his onely service; or, ason Isa. p. 610. Procopius ex­presses it speaking of the Gentiles, [...], they that by virtue and piety were in procinctu for sonnes of God, ready to be such. I shall adde but one place more, and that out of Philo, where speaking of the [...], they that were added to God, godly men, that gave up their names to the worship of God, he addes, [...] they being marshalled in the rank▪ next to the true God, live an immortal life: where the [...], &c. is all one with the [...], they that were added to God, that is, with the [...], they that [Page 391] come to God, that give themselves up to his service. And Baptisme among us being the form of our initia­tion to Christ, the ancient form of those that were to be baptized was, [...] (in this military sense, from whence 'tis cal­led a Sacrament) I renounce thy service, O Satan, and I put my self, list my self, with thee, O Christ. That this phrase cannot reasonably be interpreted to any sense of divine predestination, may appear, 1. by the no-reasons that are producible to encline it that way. Those must be produced, if they are any, either from the Context, or the propriety of the phrase. From the Context no reason is pretended; but on the other side, the comparison here lying betwixt the Jews on one side, and the Gentiles on the other, of the Jews it is said, that they contradicted, and blasphemed, and so judged not themselves worthy of everlasting life, v. 46. which sure referres not to any decree from eter­nity past against their persons, absolutely considered, but only as contumacious unbelievers, uncapable of that salvation which was preached to them. And then in reason, and by laws of opposition, they that did believe of the Gentiles, must be those that were o­therwise qualified then those Jews were, and so that qualification of pliable temper, will be the interpre­tation of the [...], &c. Not that all the Gen­tiles received the Gospel (which yet if it were true de facto, would be no argument against what is now said) but that as many of them as were thus qualified, received it. As for the phrase, that hath no propriety to incline that way: for 1. there is no intimation, or mention of God in the phrase, which would be neces­sary to restrain it to that sense of Gods predestination; 2ly, for the word [...], which is rendred ordaining, and seems somewhat favourable that way, and is the only part of the phrase that doth so, there is no exam­ple of this being any where used for Gods eternall de­cree, but [...], or [...], to determine or prede­termine; 3ly, there is no preposition answerable to prae, before, in any part of the phrase, nor any thing else to supply that place, as [...], or [...], before the foundation of the world, Ephes. 1. 4. Secondly, this may be resolved on by the reasons which stand in force against it. For 1. the word [...] as many being an inclusive universal particle, it is not imaginable yet that all of that assembly that were predestin'd, and so all that could ever believe, or come to life, did believe that day. The believers of a city do not all come in thus, every one at the same time, but [...] daily, some one day, some another, Acts 2. 47. and some that were now negli­gent, or refractary, might after repent, and become more pl [...]able, and Gods decree certainly would not shut them out, when they did so. 2dly, It is as unrea­sonable to determine, that all that did then believe, and receive the Gospel, were predestined to eternall salvation: those that believed at other times were not all predestined; thus Judas, we know, was not, Hy­menaeus was not: and believing here noting no more then receiving the faith, without any consideration of their persevering, or not persevering, it is evident of the stony ground, and of a multitude of Christians de­noted thereby, that in time of temptation they fall away, and so are not (unlesse they return, and recover) predestin'd to salvation. 3dly, It is not to be thought that Luke, which wrote this, knew of that whole as­sembly of Gentiles, how many were predestin'd to salvation, nor consequently could he affirm it of them in that sense, or that none should ever believe, which this day did not; whereas on the other side, he might by the effect conclude, that all that were rightly qua­lified at that time, did at that time receive and be­lieve the Gospel preach'd to them, and all that did then truly believe, were so qualified, the obstinate and con­tumacious Jews and Proselytes opposing and perse­cuting it. Mean while it must be remembred that these qualifications are not pretended to have been original­ly from themselves, but from the preventing graces of God, to which it is to be acknowledged due, that they ever are pliable or willing to follow Christ, though not to his absolute decree of destining them, whatsoever they do, unto salvation.

CHAP. XIV.

1. AND it came to passe in Iconium, that they went both together into the Synagogue of the Jews, and [so spake that a great multitude both of the Jews, and also of the Greeks believed.]

Paraphrase 1. convinced them so pow­erfully, that great store both of the Jews and the Greeks, Proselytes of the Jews, received the Faith.

2. But the unbelieving Jewsstirred up the minds of the Gen­tiles, and made them evil affected [...] stirred up the Gentiles, and made their minds evill affected against the brethren.]

Paraphrase 2. But the refractary Jewes incensed the Gentiles against the Apostles, v. 4. and all others which received the faith of Christ from them.

3. Long time therefore abode they [speakingpublickly through the Lord, which [...] boldly in the Lord, which gave testimony unto the word of his grace, and granted signes and wonders to be done by their hands.]

Paraphrase 3. preaching the Gospel in their publick assemblies (see note on Joh. 7. a.) and God added his testimony to their preaching (see note on Heb. 13. d.) by enabling them to work miracles.

4. But the multitude of the city was divided, and part held with the Jews, and part with the Apostles.

5.And as the Gentiles & Jewes were bent, [...] And when there was an assault made both of the Gentiles and also of the Jews with the rulers, to use them despightfully and to stone them,

6. They were ware of it, and fled unto Lystra, and Derbe, cities of Lycaonia, and unto the region that lyeth round about.

7. And there they preached the Gospel.

8. And there sate a certain man at Lystra, impotent in his feet, being a creeple from his mothers wombe, who never had walked.

9. The same heard Paul speak, [who stedfastly beholding him, and perceiving that he had faith to be healed,]

Paraphrase 9. and Paul looking ear­nestly upon him, and either by his words, or by the discerning spirit which Paul had, perceiving that he believed that they were able to heal him,

10. Said with a loud voice, Stand up right on thy feet. [And he leaped and walked.]

Paraphrase 10. And by the bare speak­ing of the word he was made so strong, that he leaped and walked.

[Page 392] 11. And when the people saw what Paul had done, they lift up their voices, saying in the speech of Lycaonia, [The Gods are come down to us in the likenesse of men.]

Paraphrase 11. The Gods which all the nations worship, have put on the shape of men, and come down among us.

12. And they called Barnabas Jupiter, and Paul Mercurius, because he was the chiefe speaker.]

Paraphrase 12. And Barnabas they looked on as Jupiter the su­preme God, (see c. 8. 10.) and Paul as Mercury, the interpreter of the will of the Gods, because Paul did speak more then Barnabas did.

13. Then the priest of Jupiter, which was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.]

Paraphrase 13. And the priest of Ju­piter, whose statue was wor­shipped before the city, as the president of it, came presently to the gates of the house where Paul and Barnabas lodged, and brought oxen to sacrifice, and garlands to put upon their hornes, when they were to be killed, verily purposing to offer sacrifice to them.

14. Which when the Apostles Barnabas and Paul heard of, [they rent their clothes,] and ran in among the people, crying out,

Paraphrase 14. they look'd upon it as an abhorred blasphemous thing, and rent their garments to expresse their sense and detestation of it,

15. And saying, Sirs, why doe ye these things? we also are men of like passi­ons with you, and preach unto you, that ye should turn from these [vanities] un­to the living God, which made heaven and earth, and the sea, and all things that are therein,

Paraphrase 15. idol-false-gods (so vain things signifie, Zach. 11. 17. see Act. 8. note d.)

16. Who in times past [suffered all nations to walk in their own waies.]

Paraphrase 16. left the Gentiles to their own blind worships.

17. Neverthelesse he left not himself without witnesse, in that he did good, and gave us note a rain from heaven, and fruitfull seasons, filling our hearts with food and gladnesse.]

Paraphrase 17. And yet, while he did so, left he not off to evidence himself sufficiently to them, by that great goodnesse of his in temporall things, the rain and the like, which are acts of his particular power and bounty, by those means inviting and drawing them off from their impieties.

18. And with these sayings scarce restrained they] the people, that they had not done sacrifice unto them.

Paraphrase 18. All which discourse of Paul and Barnabas could hardly restrain

19. And there came thither certain Jewes from Antioch and Iconium, who [perswaded the people, and having stoned Paul, drew him out of the city, suppo­sing he had been dead.]

Paraphrase 19. gained by fair words the multitude to be on their side, and to joyne with them against the Apostles: And so in a furious, tumultuary manner, they threw stones at Paul, and verily believed they had killed him. In which posture, they took him, as a dead man, and dragg'd him out of the gates of the city.

20. Howbeit, as the Disciples stood round about him, he rose up and came into the city: and the next day he departed with Barnabas to Derbe.]

Paraphrase 20. But as the Christians there came piously and so­lemnly to interre him, Paul being not dead all this while, v. 19. made use of that opportunity, when there were none but believers present, and he rose up, and went thence with them into the city: and the next day Barnabas and he went together to Derbe.

21. And when they had preached the Gospel to that city, and hadmake a good ma­ny disci­ples, [...] taught many,] they returned again to Lystra and to Iconium, and Antioch,

Paraphrase 21. And having preached at Derbe, and converted many to the faith,

22. Confirming the soules of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdome of God.]

Paraphrase 22. And in all those cities gave confirmation to those whom before they had bapti­zed, and exhorted them to persevere, and hold out against all terrors, counting and resolving with themselves that Christianity bringeth many tribulations necessarily along with it.

23. And when they had note d ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they be­lieved.]

Paraphrase 23. And having consecra­ted Bishops for them, (see note on c. 11. b.) one in lieved.] every city, by fasting, and prayer, and imposition of hands, they then took their leave of them, referring them to the good providence of Christ, whose faith they had received, to defend them, and to encrease all good things in them.

24. And after they had passed throughout Pisidia, they came to Pamphylia.

25. And when they had preached the word in Perga, they went down into Attalia:

26. And thence sailed to Antioch, from whence they had been recommended to the grace of God, for the work which they fulfilled.]

Paraphrase 26. And they came back to Antioch, from whence it was that they were sent forth (ch. 13. 3) on this voyage, and that with solemn prayer and fasting, for the preaching of the Gospel (see v. 3. and note on Heb. 13. d.) to these so many cities, of which they had now made an end, and so returned.

27. And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, [and how he had opened the dore of faith unto the Gentiles.]

Paraphrase 27. and that it had plea­sed God, that by their preach­ing to the Jewes in the Gen­tile cities, many of the Gentiles had received Christianity.

28. And there they abode long time with the Disciples.

Annotations on Chap. XIV.

a Note: [...] V. 17. Rain from heaven] The reason of S. Pauls naming of rain from heaven, as a peculiar testimony of Gods power and goodness, seems to be taken from that notion which the Jewes had of it, express'd by this ancient saying in Sanhedr. and in Chelek Taani, c. 8. §. 2. in Ein Israel, that there be three keyes not given to any Legate or Proxy (kept peculiarly in Gods own hand) [...], of life, of rain, of the resurrection of the dead; making rain as immediate and incommunicable a [Page 393] gift of God, as either giving, or restoring of life. Hence it is frequently styled by them, [...] the power of rain, because, say they, it descends not, but by power, and 'tis one of the things in which the power of God shews its self. The difference of it from other the like acts of power, they say, is this, that it belongs to the just and unjust (whereas, say they, the Resur­rection belongs to the just onely) and so saith our Sa­viour of it, Mat. 5. 45.

b Note: [...] V. 23. Ordained them Elders] The word [...] here is not (as some think) the description or notati­on of the state of the men before they were ordained, or of the qualifications which made them fit to be installed Governours, viz. their being such who were counted Elders of the people for wisdome, and knowledge of Christianity; but [...] is to consecrate, or ordain, Governours by imposition of hands, to make them such that were not so before, to invest and en­dow them with authority in the Church. The word [...] literally signifies to stretch out the hand, [...] or hold it up, and signified among the antient Greeks, choosing, or giving of sentence, or suffrages, which in popular elections, or judicatures, was done after this manner. But this being the original of the word, it is (as is ordinary with other words) somewhat enlarged, and changed in the ordinary usage of other writers, Jewish, and Christian, and signifies indifferently Con­stituting, or Ordaining, without any intimation of suf­frages, or plurality of persons, or voices, by whom this Ordination is made. This may best appear by some testimonies of those writers which wrote nearest the times and the style of the New Testament. Thus saith Philo Judaeus of Joseph, [...], He was (not by any votes or suffrages of many, but by the act of Pharaoh the King) constituted Governour of all Aegypt under the King. So of Mo­ses [...], he was (by God certainly, without any suffrages of others) constituted the Ruler of the Israelites. So of Aarons sonnes [...], God (without any concurrence or choise of others) chose them Priests. So Lucian of Alexanders kind­ness to Hephestion, [...], he made him a God when he was dead; which sure was a single act of Alexanders, was not done by voices or suffrages. And so Maximus Tyrius of Darius's horse, which by neighing made his Master King of the Persians, saith, [...] the Persians did not adore, or salute, Darius, till his wanton horse had created him King. In all these pla­ces the Ordination being an act of some one person, Pharaoh, God, Alexander, &c. the word is capable of no other notion. In like manner, when the word is used of the Roman affaires, as in Appian and Dio we know it is, it must needs be taken in this sense; be­cause that ceremony of lifting up, or stretching out hands in elections, was not in use among them And thus it is used in this place, not of any multitude or number of men to whom suffrages might belong, but of Paul and Barnabas, who did it by joynt consent, and there is no other possible way for two to vote any thing. As for the suffrages of any others, if such could be imagined to have interposed here, it would not then be Paul and Barnabas, but those others who did [...], stretch out their hands, or give the suffra­ges. And for Paul and Barnabas [...]o doe it by the suf­frages of others, this is farre from the original use of the word from whence it pretends to be concluded; for where [...] in the primitive sense is used of choos­ing by suffrages, as in popular elections, &c.) it i [...] cer­tain that their own, not others suffrages are meant by it. And therefore [...] is by Hesychius rendred [...] to constitute, (as well as [...] to elect) and so it is here all one directly [...] to ordain Elders, as Tit. 1. 5. [...] to constitute elders. And thus the word is clearly used Act. 10. 41. where [...] being spoken of the Apostles being whether fore-ordained, or fore­chosen of God, to be witnesses of Christs resurrection, must needs be without votes or suffrages; and accor­dingly Theophylact on 2 Tim. 1. 6. in stead of S. Pauls [...], by imposition of my hands, hath [...], when I ordai­ned thee Bishop. And so S. Chrysostome on those words Act. 6. 6. having pray'd they laid hands on them, saith, [...], they were ordained by prayer, for this is ordination, making [...] and [...], stretch­ing out the hands and laying on the hands, to be all one. [...] And though 2 Cor. 8. 19. it be used of the Chur­ches constituting one to travail with S. Paul, yet is this no variation from the present notion of it, the word signifying to ordain, or elect, or constitute indiffe­rently, whether it be done by God, or one or more men or by the whole Church. SoHom 32. in Matt. p. 218. Chrysostome speak­ing of Christ, [...], he pre­sently constitutes them. Andl. 1. c. 38. Socrates of Constan­tine, in the twentieth year of his reign, [...], but in the thirtieth, [...], where it is all one with [...], both noting the constituting or creating of Caesar, a work of the Em­perour onely.l. 8. p. 175. So Theodoret [...]. in the person of Joseph, [...], my Master hath constituted me over all his house. SoDisp. cont. Philos▪ p. 360. B. Zacharias Bishop of Mitylene, speaking of Gods creating of man, as a King, and guest, for whom a palace and a feast were before prepared, he expresseth it by [...], he was chosen (sure not by the suffrages of many, but by God the one Creator) and set forth to be both the King, and the guest of the good things which the Great Master of the feast had set before him. Of this accep [...]ion of the word [...], a con­troversie there is between the two great Scholiasts on the Canons, Zonaras and Balsamon. Zonaras on the first Apostolical Canon, [...], Let a Bishop be ordained by two or three Bishops, makes this Scholion, [...]Now adaies the office of praiers, and invo­cation of the holy spirit at the consecration of any, is called [...], from the Bishops stretching out his hand, and blessing the person ordained; [...], but anciently the election it self was so called: for when the multitudes of the cities had power to choose their Bishops, they assembled, and some chose one, some another, and that the greater part of suffrages might carry it, it is said that they that made the choice stretcht out their hands, and so the suffrages were numbred, and he that was chosen by most was advanced to the dignity, and thence the word [...] was taken. And accordingly, saith he, the Fathers of the Councils are found to use the word, calling election [...]. Thus the Council of Lao­dicea, Can. 5. saith that [...] must not be in the presence of the Catechumeni, meaning elections by that word. How unfitly this Scholion is applied to the first Apostolical Canon will be easily judged, when it is remembred that [...] used in that Canon (and sure that was [...] antiently, and long enough before Zonaras's writing) is certainly used for Ordination or Consecration, [...] or [...] the initiation to the Episcopal office by imposition of hands, and not any popular or whatever kind of election. And there­fore Balsamon coming to give account of this Canon, and seeing this Scholion of Zonaras before him, gives it (without naming him) the due refutation, thus, [...]This Apostolical Canon [Page 394] speaks of that Ordination which is done by the Bishops in the Church [...], not of the election, as some said (following some unwritten re­ports) in respect of the stretching out the hands used in the elections of Bishops by the multitude of the cities: for though in the 10. (it should be the 5th) Canon of Laodicea, the Fathers command that [...] should not be in the presence of the Catechumeni, and from thence some supposed that this Canon speaks of election; yet I believe they say not well, because the ordination which is performed in the Church [...], by the praiers belonging to initiation, is done, though there be never so many there, (which concludes that this Apostolick Canon belongs to Consecration, though the Laodicean do not.) And again the 4th Canon of the first Nicene Council resolving that the election of a Bishop shall be performed by all the Bishops of the Province, [...], at least by three, the rest signifying their consents by writing, I cannot think how some could understand this Canon of the election of a Bishop, which appoints that it shall be done by two or three (and so possibly by two, not necessarily by three) Bishops. By this it is evident, that Zonaras, if as his premisses prepared for it, so he concluded accor­ding to them, that in the Apostolical Canon, [...] was to be understood of election, and not of ordi­nation, was foully mistaken. But the truth is, the con­clusion of his Scholion seems to look another way, citing that Canon of Nice, which being of Elections, appoints them to be by three at least, whereas this of [...] contents it self with two or three; and in his Scholion on that Nicene Canon 4. his conclusion is ex­press, that the Apostolical Canon, [...], calls consecration and imposition of hands by that title, and so not election. (SoJus Gr [...]. Rom. p. 1. Harmenopulus on his Epitome Can. The Apo­stolical Canon is of consecration and imposition of hands, the Nicene of election.) And so all his premisses of [...] being taken for [...] election are utterly aliene from the Canon which he had before him; and his observation as far from truth, that it was in latter times onely that [...] came to signifie Ordination. His own words conclude rather the direct contrary, that at the time of the writing the first Apostolical Ca­non, (which by all is acknowledged genuine, and so written not long after the Apostles daies) [...] was taken in the sense of Ordination, and that long after that in the Council of Laodicea, 'twas used for election. And it may be worth observing, that he that had taken such unseasonable pains, to prove it was taken for election, had no proof for it in all antiquity, but onely that one Canon of Laodicea, where indeed it is evidently used in that sense: but whether of any other election, save by the Bishops (to whom it evi­dently belongs in the 4th Nicene Canon) in the pre­sence of the people (excluding the audientes) from them to receive testimonie of the lives of those who were to be chosen, appears not by that Canon. In the Nicene Canon 4. the difference is clear between [...] constituting by way of [...] election, in the be­ginning of the Canon, and then, (after that regularly performed) [...] ordination, in the end of it. And by that we may understand Theodorets meaning Eccl. Hist. l. 5. c. 23. when he saith the Canons forbid [...], That a Bishop have ordination without three Bishops: not that there must needs be three Bishops to impose hands, for that is contrary to the Apostolical Canon which is content with two (and yet is by Zonaras himself re­conciled with the Nicene that requires three at least) but that there must be three at least personally pre­sent at his election, (and thatPlacuit ad p [...]obandum or dination [...]m tuam, ut per omnes in ista Provincia po­sitos literae fierent. Cypr. l. 4. Ep. 8. with the concurrence also of all the Province that are absent) before he can be ordained lawfully, and when he is so elected, then he may be ordained by two. So when Synesius, Ep. 67. saith of Siderius Bishop of Palebisca, that he was ordained [...] irregularly, [...], if he was not constituted at Alexandria, or not by three Bishops there; meaning the whole affaire, as it was made up of Election, and Ordination too, to the former of which the presence of three Bishops was necessary, (though not to the latter.) And so Theodoret again, l. 5. c. 9. affirming from the Nicene Canon, that the custome was for the Bishops in every Province, and the neighbouring Bishops, if they pleased, [...], to make the ordinations to the best advantage, must be thus understood, not that all should joyne in the Ordination or imposition of hands, but (all of the whole Province, either personally, or by their let­ters joyning in the election) two or three should impose hands on him. But this ex abundanti, more than was necessary for the notion of [...], when 'twas used of the Apostles. [...] Now for the [...], it is best rendred Church by Church, that is, in every Church one Elder, or Bishop, and so [...], to ordaine Elders in every Church, is all one with [...], [...] to consti­tute Elders in every city, Tit. 1. 5. every city having a Bishop in it, and so called a Church, to which the believers in all the parts about it belonged, and that Bishop having power to make as many inferiour offi­cers in that Church as he thought good. Of the notion of [...], see Note on ch. 11. b.

CHAP. XV.

1. AND certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.]

Paraphrase 1. And some converted or Christian Jewes, which though they believed in Christ, yet thought themselves still bound to the observation of the whole Mosaicall Law, told those of the Gentile Proselytes v. 19. that were converted to the faith of Christ also, (of whom some, that is, the Proselytes of the gates, were not wont to be circumcised, but only subscribed to the seven precepts of the sons of Noah) that they must be complete Proselytes of the Jewes, submit to their whole Law, and so be circumcised, &c. or else they could not be saved.

2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should goe up to Jerusalem unto the Apostles and Elders about this question.]

Paraphrase 2. And Paul and Barnabas opposed these, and the matter being turned into a question, & that undecidable among themselves, neither yielding to the other, it was necessary to appeal to Jerusalem, under which, as the prime Metropolis, the Jewes of all Syria and so Antioch were: and accordingly the Church-Governours of Antioch determined to send up Paul and Barnabas, and some others with them, to the Bishop of Jerusalem, and the Apostles that were there, and the other Bishops of Judaea (see note on ch. 11. b.) belonging to that Metropolis, to advise whether the Gentiles that received the faith, and lived among the Jewish believers, should be bound to be circumcised, or no.

3. And beingset forth [...] brought on their way by the Church, they passed through Phoenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.]

Paraphrase 3. And the Church bore the charges of their journey, (see note on 1 Cor. 16. a.) and as they went through Phoenice and Samaria, they told them the great newes that occasioned this their journey, the coming in of the Gentiles to the Faith: and all the Christians were very much joyed at it.

[Page 395] 4. And when they were come to Jerusalem, they were received of the Church, and of the Apostles and Elders, and they declared all things that God had done with them.

5. But there rose up certain of the sect of the Pharisees, which believed, saying, that it was needfull to circumcise them, and to command them to keep the Law of Moses:]

Paraphrase 4, 5. And when they came to Jerusalem, they were kind­ly received by the Christians there, and particularly by James the brother of the Lord then Bishop of Jerusalem, and thence called an Apostle (see note on the title of the Epistle of James, b. and note on 1 Cor. 15. a.) by Peter v. 7. and by John Gal. 2. 9. remaining there at that time, and by all the Bishops of Judaea (see ch. 11. note b.) and began their message by telling them also what successe God had given to their preaching among the Gentiles, and how that when the Gentiles, Proselytes, or others, uncircumcised, came in to the Faith, some Judaizing Christians, of the sect of the Pharisees, said, that such of the Gentiles as came in to the faith of Christ, were to be obliged to receive circumcision, and to observe, not only the seven precepts of the sons of Noah, but also all the ceremonies of the whole Judaical Law.

6. And the Apostles and Elders came together for to consider of this matter.]

Paraphrase 6. Hereupon James the Bi­shop of Jerusalem, and Peter, and John, the Apostles (see note on 1 Cor. 15. a. Rev. 4. g. Gal. 2. e.) and the Bishops of Judaea met in councel, to deliberate, and debate about this difficulty.

7. And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know how that a good while agoe, God made choise among us, that [the Gentiles by my mouth should hear the word of the Gospel and believe.]

Paraphrase 7. some uncircumcised Pro­selytes, Cornelius and his family, Act. 10. should have the Gospel preached to them, and accordingly had, and received the faith, and never were circumcised.

8. And God which knoweth the hearts, bare them witnesse, giving them the holy Ghost even as he did unto us;]

Paraphrase 8. And God, that knew the sincerity of their hearts, testified that they were believers, such as were acceptable to him (though they were not circumcised) and fit to be baptized, giving them that great witnesse from heaven, sending down the holy Ghost upon them in like manner as he was before sent down upon the Apostles Act. 10. 44.

9. And put no difference between us and them, purifying their hearts by faith.]

Paraphrase 9. And dealt with them just as with us, making no difference between us and them, but by the Christian doctrine by them received and entertained, did the same thing on them (farre more effectually) for which all the Jewish rites (particularly circumcision) were first ordained, that is, took them off from all their heathen sinnes.

10. Now therefore, why tempt ye God,in putting to put a yoke upon the neck of the Disciples, which neither our fathers nor we were able to bear?]

Paraphrase 10. This one evidence is sufficient to conclude this whole debate; For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles? That sure makes it evident that there is no difference betwixt us Jewes and them. Why then doe ye presse that which is so contrary to the will of God? why doe ye refuse to believe that which is so testified to be his will, and so in effect require more arguments of this, as of a matter still uncertain, and thereby tempt God, (see note on Mat. 4. c.) and think to impose upon Christians of the nations the performance of the whole Mosaicall Law, which belonged not to them, and which we Jewes were never able to perform, so as to be justified thereby?

11. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.]

Paraphrase 11. 'Tis by the Gospel (see ch. 11. 23.) that we ex­pect justification and salvation, through faith and obedience to Christ, and not by Mosaical performances; and so they, if they believe, have the same way to salvation as we.

12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gen­tiles by them.]

Paraphrase 12. After this, the next thing was, that Paul and Bar­nabas declared in like man­ner what miracles God had enabled them also to doe in the converting of the Gentiles, which was another argument and testi­mony from heaven, that no difference was to be put between Jewes and Gentiles.

13. And after they had held their peace, James answered, saying,] Men and brethren, hearken unto me.

Paraphrase 13. And next after them James the Just, the brother of the Lord, the then Bishop of Hierusalem, began to speak, saying,

14. Simeon hath declared how God at the firstlooked down to take out of the Gen­tiles, or, was pleased to take did note a visit the Gentiles, to take out of them a people for his name.]

Paraphrase 14. Peter hath sufficiently demonstrated that it was the will of God (in that case of Cornelius) that the Gentiles should without any scruple have the Gospel preached to them, and be baptized, and received into the Church.

15. And to this agree the words of the Prophet, as it is written,]

Paraphrase 15. And this is agreeable to what had been foretold by the old Prophets, for so Am. 9. 11. they are the words of God,

16. After this I will return, and will build up the tabernacle of David which is fallen down, and I will build again the ruines thereof, and I will set it up,

17 That the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called. saith the Lord, who doth all these things.]

Paraphrase 16, 17. In the latter daies (the age of the Messias where­in now we are) I will rebuild me a Church among the Jewes, those few of them who shall believe in Christ, see note on Heb. 8. a. who together with the believing Gentiles shall become my people, saith the Lord Jehovah, whose wonderfull work this is, to make the Jewes and Gentiles one people, and who doth very well like that Jewes and Gentiles should be thus united, though formerly he had made some difference between them.

18. Known unto Godor, is his work, for the King's MS. and the ancient Gr. & Lat. read [...] are all his works from the beginning of the world.]

Paraphrase 18. This, though it were not brought to passe actually till these latter daies, was yet foreseen and predetermined by God long agoe, and accordingly thus foretold through revelation from God by that Prophet.

19. Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God;

20. But that we write unto them, that they abstain from pollutions of Idols, and from fornication, and from things strangled, and from bloodor, and whatsoever they would not have done to themselves, doe not to others; for the ancient Grand Lat. MS. and ma­ny other co­p [...]es here adde, [...], and so v. 29. .]

Paraphrase 19, 20. Therefore my con­clusion and determination is, that we should not require, or force them to be circumcised, who from Gentiles turn Christians, but content our selves that they receive the precepts of the sons of Noah only, as proselytes of the gates are wont to doe.

21. For Mosesfrom the ancient times [...] of old time hath in every city them that preach him, being read in the synagogues every sabbath day.]

Paraphrase 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jewes; for the contrary appears by the Christian practice, even where these proselytes of the Gentiles are; there the books of Moses, as hath been customary from of old, are still continued among them, to be read aloud in the synagogue every Saturday, (to which the Councell of Laodicea did after adde the reading of a Chapter in the New Testament) to signifie their respect to the Mosaicall Law, and their not offering it contempt among the proselytes, though they did not require them to be circumcised.

[Page 396] 22. Then pleased it the Apostles and Elders, with the whole Church,having [...] chosen [...] out of the­selves, to send [...] so v. 25. to send chosen men of their own company to Antioch, with Paul and Barnabas, namely Judas surnamed Barsabas, and Silas,govern [...] [...] chief men among the brethren:]

Paraphrase 22. The businesse being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem, the next thing was, that James and Peter and John, and the Bishops of Judaea, with the generall consent and approbation of the whole Church of Jerusalem, (see note on c. 6. b.) thought fit to choose some Bishops of Judaea, that were present at the Councel, to go along with Paul and Barnabas to Antioch: and the persons pitcht on were Judas and Silas, Bishops of severall Churches, (see note e.)

23. And wrote letters by them after this manner, The Apostles, and Elders, and brethren send greeting to the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia.]

Paraphrase 23. And they put their De­cree into form of an Epistle, in these words, The Apostles &c. that is, The Bishop of Jerusalem, and Peter and John the Apostles, and the Bishops of Judaea, and the whole society of Christians (see note on c. 6. b.) salute the Church of the Gentiles (see note on Rev. 11. 6.) which is in Antioch the Metro­polis, and in Syria, and Cilicia, which retain immediately to it, and ultimately to Jerusalem, see ver. 2.

24. Forasmuch as we have heard, that certain which went out from us have troubled you with words,removing your minds note b subverting your souls, saying, Ye must be circumcised and keep the Law, to whom we gave no such commandement:]

Paraphrase 24. When we receiv'd ad­vertisement, that some of the Judaizing Christians which went from hence, v. 1. endevoured to subvert you, and to carry you away to a groundlesse new doctrine of the necessity of all Christians being circumcised, they having no manner of commissions, or instructions from us to doe so:

25. It seemed good unto us, being assembled with one accord, to send chosen men unto you, with our beloved Barnabas and Paul,]

Paraphrase 25. We decreed in coun­cel, and resolved to send a couple of our own Bishops to accompany those two which came from you, Barnabas and Paul,

26. Men that haveveatured their lives to all tem­ptation; fo [...] the Gr. [...] Lat. MS. reads [...] hazarded their lives for the name of our Lord Jesus Christ.]

Paraphrase 26. Persons with which we have little reason to find any fault, in what they have asserted in this matter of difference, but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness, and run the hazard of their lives for the Gospels sake, and for the service of Christ.

27. We have sent therefore Judas and Silas, who note c shall also tell you the same things by mouth.]

Paraphrase 27. We have sent, I say, with them Judas and Silas, on purpose, that they might tell you by word of mouth more at large what here we write more briefly.

28. For it seemed good to the holy Ghost and to us,that [...] more bur­then be [...] on you [...] to lay upon you no greater burthen then these necessary things:]

Paraphrase 28. viz. that we, the Bishop of Jerusalem, to which as the prime Metropolis all Syria and Antioch doth belong, together with Peter and John the Apostles here abiding, and the Bishops of Judaea, all together in councel, having prayed to God to send his holy Spirit to abide among us, and to lead us into all truth, have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision, or other Judaical observances (ordinarily required of all that will be Jewish Proselytes, or enter into the Mosaical Covenant) or to any more then those few things that have among the Jewes been required of all Proselytes of the gates (that is, of all the Gentiles that were in any wise permitted to come into their [...]emple to worship God:)

29. note d That ye abstain from meats offered to Idols, and from blood, and from things strangled, and from fornication:see [...] from whichkeeping [...] see note d. if ye keep your selves ye shall doe well.] Fare ye well.

Paraphrase 29. viz. to observe the se­ven precepts of the sons of Adam and Noah, which sort of precepts if you observe, there shall be no more of the Mosaical Law required of you, particularly circumcision shall not.

30. So when they were dismissed they came to Antioch: and [when they had gathered the multitude together, they delivered the Epistle.]

Paraphrase 30. calling the Church together, presented the De­cretal Epistle to them in the presence of the whole congregation.

31. Which when they had read, they rejoiced for the [...] on, [...], see c. 9. 31. consolation.]

Paraphrase 31. And when the Church had received and read the letter, they were much joyed at the approbation of their practise by the Apostles (see note on Joh. 14. b.)

32. And Judas and Silas being note e prophets also themselves, exhorted the bre­thren with many words, and confirmed them.]

Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit, able to expound and interpret Scripture, and usually employed in confirming and building up believers in the faith, and accordingly thus they did here.

33. And after they had tarried there a space, they were [...] with peace [...] let go in peace from the brethren untoor, [...] that had sent them, for the [...] MS. and [...] ancient [...] & Lat. [...] [...] the Apostles.]

Paraphrase 33. And when they had stayed at Antioch some time, they took their leaves to depart, with farewells and thanks, and prayers for their prosperity v. 40. (see Mat. 10. 13.) and the like, to those of Jerusalem, James and Peter, &c. which had sent them.

34. Notwithstanding it pleased Silas to abide there still.]

Paraphrase 34. But upon some occa­sion Silas chose not to return yet, but stayed with Paul and Barnabas.

35. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.]

Paraphrase 35. And Paul and Barna­bas stayed at Antioch, in­structing them that had received the faith, and revealing it to them that had not, and so did also divers others of the disciples which came thither, c. 11. 19.

36. And some daies after Paul said unto Barnabas. Let us goe again and visit our brethren in every city, where we have preached the word of the Lord, [and see how they doe.]

Paraphrase 36. and see how they ad­vance in the knowledge of Christ, and confirm them, ver. 41.

37. And Barnabascounsell [...] [...] determined to take with them John, whose surname was Mark.

38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.]

Paraphrase 38. But because this John had left them when he went from Pamphylia, c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their busi­nesse, Paul resolved he should not be taken with them.

39. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sayled unto Cyprus.

40. And Paul chose Silas, and departed, being recommended by the brethren [unto the grace of God.]

Paraphrase 40. to the favour and mer­cy of God.

41. And he went through Syria and Cilicia, confirming the Churches.

Annotations on The Acts of the holy Apostles. Chap. XV.

a Note: [...] V. 14. Visit the Gentiles] [...] in the Sep­tuagint, joyned with an Infinitive Verbe, not an Ac­cusative Noune after it, signifies to be pleased, to de­light, Jer. 32. 41. [...], where the Hebrew hath, [...], and I will rejoyce, or delight. It is true the word signifies to visit, Luke 1. 68. and that may be thought also to have at some distance an Infi­nitive, [...], to shew mercy, after it, v. 72. But [...] here is another kind of phrase, [...] hath no Noune after it, but onely and im­mediately an Infinitive mood, and so is parallel onely to that before mentioned in the Septuagint, and so in reason must be interpreted.

b Note: [...] V. 24. Subverting your soules] [...] is to remove or transferre (as Gal. 1. 6.) mens minds, to carry them from one object to another: so Hesychius, [...], it signifies to transpose; and Budaeus, that it is properly of those who gather up their goods, and goe somewhither else; and again Hesychius, [...] removing to some other place; and so here to infuse some new false doctrine into them.

c Note: [...] V. Shall also tell] The participle present [...] is here used in the sense of the future, who shall tell, dicturos: and so 'tis frequent in these wri­ters. Act. [...] 21. 3. [...], &c. where the ship was to be unladed of its burthen; and so Mat. [...] 2. 4. [...]; where is Christ to be born? and 1. Cor. 15. 35. [...], and [...]; how can it be that the dead shall be raised, and with what body shall they come? So Joh. 14. 19. ye see me, and the world seeth me no more, [...] [...] in the present tense, where the sense is, ye shall, and the world shall not see me, [...] in the future; and again v. 28. ye have heard that I said to you, I go [...]way, and I come unto you, that is, that I am to goe, and shall after that again return to you. So Mat. 3. 10. every tree that beareth not good fruit, [...] [...] is (that is, is to be, must be, shall be) cut down, &c.

d Note: [...] V. 29. That ye abstain] To what hath been said of the Proselytes among the Jews in many places (all referred to Note on c. 10. a.) more must now be ad­ded for the explication of this Canon of the Councell at Jerusalem. For the question being, whether the Gentiles that turned Christians should be bound to all those things which were required of the Proselytes of justice, or onely those things which were required of the Proselytes of the gates, and the Apostles answer being in these words, that they should be bound to no more but these necessary things, to abstain, &c. the question will be, what those particulars that are there named belong to. To which the answer must be, by setting down what was required of each of those sorts of Proselytes. Or the former sort 'tis sufficiently known that it was required, that they should submit to the whole Mosaicall Law, to be circumcised, &c. as ap­pears by the ground of this quarrel or dispute here, at the beginning of the Chapter. And to this purpose 'tis observable that the Epistle which is extant, and affir­med to be written by this Barnabas here mentioned, doth principally insist upon the no-necessity of circum­cision in Christians, (see § 7.) and § 2. hath these words, In hoc providens est & misericors Deus, quia in sim­plicitate crediturus erat populus, quem comparavit di­lecto suo, atque ostendit omnibus nobis, ut non incur­ramus tanquam Proselyti ad illorum legem. 'Tis Gods mercy that the people which be purchased for his son should believe in simplicity, and not as Proselytes (of the Jews, of this first kind) run to their Law. Of the second sort of Proselytes 'tis as much acknowledged, that there was no more required then the observation of six precepts given to the sons of Adam, and the se­venth superadded to the sons of Noah, all together styled the seven precepts of the sons of Noah, which were these; The first [...], of strange wor­ship, or of renouncing the Idolatry of the heathens the not worshipping other Gods. The second [...], of the benediction (that is, the worship) of the name, that is, the true God. The third [...] of judgments, or administration of justice. The fourth [...], of disclosing nakednesse, that is, of ab­staining from all uncleannesse, and interdicted marri­ages, within those degrees which are set down Lev. 18. The fifth [...], of shedding bloud, or a­gainst homicide. The sixth [...], of these, or ravine, and doing as they would be done to by others. The se­venth [...], a member of any live creatur [...], or that they should not eate the flesh of any creature with the bloud in it, a ceremony chosen by God as a means to keep them in detestation and abhorrence of the sin of Homicide, occasioned probably by the bloudinesse that was among the men of the old world, and accor­dingly given to Noah after the flood, Gen. 9. 4. and consequently to all the Proselytes among the Jews, Lev. 17. 10. Now that the observation of the whole Law, particularly Circumcision (the matter of the que­stion, and the character of the first kinde of Proselytes) was not required here by the Apostles, 'tis clear It fol­lowes therefore that it must be onely the second sort, the observation of the precepts of the sons of Adam and Noah. Of which 'tis clear that some are here named, and it were sufficient to say that those some might be set down to signifie all the rest, though they were not expresly mentioned. As in Phocylides, 'tis not unreasonable to say that that verse of his, [...].’ not to eate bloud, and to abstain from the Idol-sacrifi­ces, denotes the whole number of these seven precepts. But it is possible we may goe farther in this matter, and finde all the whole number of the seven here set down, thus; The command to abstain from things offered to Idols contains the two first precepts, that of rejecting Idols, and worshipping the true God. The worshipping the true God, is the Affirmative part of the precept, and must be supposed, cannot be left out when all the Idol­worships are prohibited, and therefore are they prohi­bited that the true God may not have a rival in his wor­ship, which therefore must comprehend the precept of worshipping him. And for the Negative part of the pre­cept, the rejecting of Idols, or the notworshipping them, that is contained in the abstaining from things offered to them: for the feasts being a part of the Gentile sacrifices, or a table for the worshippers being always furnish'd with the remainders of the sacrifices, the abstaining from those feasts was the abstaining from that worship; and therefore 1 Cor. 10. 14. when the Apostle saith, fly from Idolatry, it is clear by the consequents, v. 19. 20. that this abstinence from the Idol feasts, together with the consequents thereof, is the thing forbidden by him. Then the command to abstain from bloud, [...] is the fifth of those precepts, the solemn prohibition of Murder or of the effusion of mans bloud, Gen. 9. 6. given before to the sons of Adam, and there renewed to Noah. So Saint Cyprian understood itl. 3. 119. ad Quirin. Abstinere à sangui­nis effusione, to abstain from effusion of blood, which he cannot mean of the blood of beasts, for that they were commanded (not forbidden) to powre out upon the ground, Lev. 17. 13. And so others whom S. Austin mentionsl. 32. c. [...]3. Cont. Faust. Manich. Intelligunt à sangui­ne abstinendum nequis homicidio se contaminet, they understood the precept of abstaining from blood, that none should pollute himself with homicide. [Page 398] And for those that understand it of the blood of beasts, many of them leave out the mention of things strang­led, as being all one with this notion of it. So doth Irenaeus l. 3. c. 1 [...]. Tertullian De pudicit. c. 12. and S. Austin in that place against Faustus, giving this in­terpretation of it, nè quic quam ederent carnis cujus sanguis non esset effusus, not to eat any flesh, whose blood hath not been powred out; though some others (by mistake, I suppose) understand it of the blood of beasts, and yet retain the mention of things strangled also. Thirdly, [...] that of things strangled is the seventh of those, Gen. 9. 4. Flesh with the life thereof, which is the bloud, ye shall not eate. A ceremony superadded to that for­mer precept of not shedding mans bloud, to hedge it in, and secure it now, having, as 'tis probable, been so fouly broken by the Giants before the flood, Gen. 6. 4. So again in ths Judaicall law, Thou shalt not eat the flesh in the blood, but powre out the bloud of every beast upon the ground, Lev. 17. 13. Fourthly, that of fornication is the fourth of those, containing the inter­dict of all unnaturall pollutions, especially such as the Gentiles were so generally immerss'd in, All which are, here and in many other places, [...] meant by [...] for­nication, according as Thomas Magister makes [...] a proper word to render [...] by. As also the marri­ages within forbidden degrees, which are called the dis­closing of nakedness, Lev. 18. and appear to have been interdicted before the Levitical Law, by the pu­nishment that fell upon the nations for the breach of them, v. 27. and are expresly styled fornication, 1 Cor. 5. 1. To which if we adde those words which some editions adde after these (the Complutensis out of three or four very antient Manuscripts, and particularly Be­za's venerable Greek and Latine one, as we have noted) and which Irenaeus l. 3. c. 12. and the Aethiopick and other interpreters retain, viz. [...], what you would not have done to your selves, do not ye to another, that will be ver­batim that other precept of theft or rapin, for which other Jewish writers read, doing as they would be done to. And so we know that thou shalt love thy neigh­bour as thy self, Mat. 19. 19. is set in stead of [...], thou shalt not defraud or deprive, in the pa­rallel Mar. 10. 19. As for that de judiciis, that might reasonably be left out, now that the Jews were every where under the Roman power, and they that came from Gentilisme to Christianity were not to change their obedience to Magistrates. However all that could be their duty to do in this respect, was to live justly with one another (not to subject themselves to the Ju­dicial laws of the Jews, which they were never concer­ned in) and that was the summe of the former precept of doing as they would be done to, and therefore may very well be reduced to it. And so all the seven pre­cepts will be here contained. By this it appears, what was the direct importance of this Jerusalem-Canon, viz. that the Gentile Christians should not be obliged to the lawes of the first sort of Proselytisme, to Cir­cumcision and the like Judaicall observances, concer­ning which was the only question, v. 1. And this one thing they are pleased thus to expresse, that the obser­vations that belonged to the second sort of Prosely­tisme, were all that were proposed to the Gentile Chri­stians, and nothing besides, the whole weight of the Ca­non (as of the Question brought before the Councell) lying on these words in the beginning of it, [...], We have defined that no more weight be laid on you, that is, that Circumcision, &c. be not imposed. Now if it be demanded, whether by virtue of this Decree thus explained, all these particulars (the whole seven Precepts of the sonnes of Adam and Noah) be not here given to all Christians, and conse­quently whether all such are not here commanded strictly to abstain from things strangled, to powre out the blood of beasts upon the ground, and not to eat it in any manner of preparation; To this I answer, by re­membring, 1. That [...] things offered to Idols are here joyned with these under the same interdict, and those in S. James's first draught of the Canon called [...], pollutions, or abominations, of Idols, which yet Saint Paul expressely defines, after this time not to be unlawfull for Christians to eat of, unless in one peculiar case. 2dly, Then it must be consi­dered, that these Precepts of the sonnes of Noah were not all of one kind in respect of the matter: some of them were branches of the Law of nature, written in mens hearts, before they were given to the sonnes ei­ther of Adam, or Noah; some of them were not so, but onely of Gods positive Law given first to them, and after to the Jewes. Those which were of the for­mer sort, did no doubt remain in force to all man­kind, and so obliged the Gentiles, which then received the faith, and so all other Christians, to the worlds end. As for those of the second sort, they are again to be distinguished, some of them being given to Adam in the first creation, of which Asterius saith, Hom. de Repudio, p. 590. E. [...], they became the nature of the whole posterity; others not to Adam, but to the sonnes of Noah: some again confirmed and continued by Christ, others not. That of fornication, or disclosing of nakedness, as a branch of the matrimonial, and so positive law, given at the first creation of male and female, and containing under it the prohibition of incestuous marriages, or such as are within the degrees limited, Lev. 18. is sure obligatory to all, specially being un­der the same interdict by Christ, as in the Gospell is expressely set down by him in point of Divorce and Polygamie, (wherein he referres them to the Original Law, given to the sonnes of Adam, but for the hard­ness of hearts dispensed with among the Jewes) and by the Apostle is taken for granted in that other branch of prohibited degrees, 1 Cor. 5. 1. and there­fore of this there is as little doubt, but that it still re­mains in force among Christians. But for those other two, of meats, of abstaining from things offered to Idols, and blood, or things strangled, as neither of them were of the Law of Nature, which leaves all meats indifferent, and free to all men in all times, but stand onely by positive Law, given to the sonnes of Noah, the latter expressely as a ceremony to secure men from murther, by giving them a great awe and reverence to blood, and the former to keep them at the greatest di­stance from Idolatry; so are they not confirmed or continued by Christ, who on the other side restores the naturall liberty in this kind, takes away all diffe­rence among meats, so that after this, nothing that goes into the mouth should pollute the man, no sort of meat should be deemed common or unclean. In the Old Testament Deut. 14. 21. a mark we have to discerne, that all mankind was not then under this obligation, for the morticinum, which is of this nature, as having the blood in it, the Jewes might give or sell to an alien, though they might not eat it themselves; and for the whole New Testament there is not in that any the least appearance, or colour, of interdict of any sort of meats, save onely in this one Canon, but rather every where liberty proclaimed, and that expressely in one of those that are here named, after the time of ma­king this Canon 1 Cor. 10. 27. and more generally in all sorts of meats, Rom. 14. 3. Col. 11. 16. onely with this exception, that it be not to the scandall or detriment of weak Christians: who these weak Christians were, [...] is set down Rom. 14. 2. the Jewish believers, who yet took themselves to be obliged to observe the Mosaical Law, and upon that score there [...], eat herbs, abstain from many sorts of meats, which others freely used. [Page 399] And in meer compliance with these it was, that these words of the Canon were inserted. This I shall best set down in the words ofCon [...]r. [...]st. l. 32. c. 13. S. Augustine, Si hoc tune Apostoli praeceperunt, ut ab animalium sanguine ab­stinerent Christiani, nee praefocatis carnibus vesceren­tur, elegisse mihi videntur pro tempore rem facilem, & nequaquam observantibus onerosam, in qua cum Israelitis etiam Gentes aliquid communiter observa­rent, When the Apostles made the decree that Christi­ans should abstain from the blood of living crea­tures, and not eat flesh that was strangled, they chose for the time an easy thing, no way burthenous to the ob­servers, wherein the Gentiles might observe somewhat common with the Jewes. This then being the onely ground of the Decree and observance, viz. compli­ance with, and unwillingness to scandalize the Judai­zing Christians, and except in that one case of scandal, all meats being pronounced free, and indifferent to all Christians, and so both things strangled (and blood) and the [...] or portions of sacrifices sold in the shambles, It followes regularly, that as soon as this one reason of the Decree ceased, that is, as soon as the Jewes and Gentiles were formed into one Communi­on, as soon as the fear of this scandal was removed, all force or obligation of this Decree ceased also. This is also distinctly S.Ibid. Augustines sense, Transacto illo tempore, quo illi duo parietes, unus ex circumci­sione, alter ex praeputio venientes, quamvìs in angu­lari lapide concordarent, tamen suis quibusdam pro­prietatibus distinctiùs eminebant, & ubi Ecclesia Gentium talis effecta est, ut in ca nullus Israelita car­nalis appareat, quis jam hoc Christianus observat, ut turdos vel minutiores aviculas non atting at, nisi qua­rum sanguis effusus est; aut leporem non edat, si ma­nu à cervice percussus nullo cruento vulnere occisus est? But when that time was past, wherein the cir­cumcised and uncircumcised were differenced one from the other, and when the Church of the Gentiles was so framed, that no Israelite according to the flesh ap­peared in it, what Christian doth now observe this, not to touch any little bird whose blood hath not been powred out, not to eat of a Hare struck on the neck with the hand, and so killed without any effusion of blood? And this, it seems, so universally the sense of the Church in that Fathers time, that he concludes, Et qui fortè pauci adhuc tangere ista formidant, à caeteris irridentur, Those few which perhaps still make scruple of touching, that is, eating, those, are laugh'd at by the rest. Adding: It a omnium animos in hac re tenuit illa sententia veritatis. Non quod intrat in os vestnum, &c. That sentence of Christs hath possessed all mens mindes in this matter, Not that which enters into the mouth (that is, nulla cibi natura, no sort of meat) defiles the man, is unlaw­full under the Gospell. Thirdly, for this Canon it self, at that very time when it was given, it cannot fi [...]ly be deemed a Precept, there being then no need of such. For it must be remembred, that they who were concerned in this question, and to whom the Decree was sent, did already observe these seven precepts of the sonnes of Noah, and therefore needed not be com­manded by the Councel to observe them. This appears in that the Apostle, when he preach'd in any city, did it as yet in the Synagogues of the Jews, whither the Gentiles could not come, unlesse they were Proselytes of the gates, and so had received these seven precepts; see c. 13. 5. 14. 16. 26. 42. 43. and c. 14. 1. And accordingly it is set in the words of the decree, v. 29. [...], from which keep­ing your selves, ye shall do well, noting them to keep them (in the present tense) already, as all such Prose­lytes did. Fourthly, as there was no need of making any command to them who did it already, so the words are not delivered in form of precept, but only so, as to pronounce them free from any further obliga­tion; doing this, which you do already, ye shall do well, that is, no more shall be imposed upon you. Here, I suppose, it will be objected, that the abstaining from all these here named, and so from the [...] things strangled, which is one of them, is called these neces­sary things, and therefore that these are look'd on as necessary for Gentile Christians. To which I answer, that the word [...] necessary must here be inter­preted by the Context, [...] not necessary to all Christians, but necessary to all Proselytes of the Jews. And this will appear, by considering, that there were many more things necessary to Christians in the latitude than those which are here named, whereas the Text saith that onely these necessary things are by the Apostles and the Synod required; which makes it needfull to understand this necessity in reference onely to those Proselytes of the Jewes. And then the mention of that will signifie no more, but that the observing those seven precepts was necessary to the lowest sort of Jew­ish Proselytes, those of the gates: not that it was here required of the Christians, being, as was said, al­ready performed by them, and the designe of the Ca­non being only to pronounce their liberty, or that cir­cumcision was not required of them, and medling no farther, [...] unlesse by way of counsell, (as the [...] writing to them v. 20. may import) not of command, thus farre, at the present, to comply with the Jewes, for unity and amity sake, to doe what the lowest sort of their Proselytes did, that so they might not abhorre them as profane persons, and refuse to live among them. For this must be remembred again, who they were that were concern'd in this Canon, viz. the Gentiles at that time converted to Christ, who lived among the Jewish Christians at Jerusalem, and the Churches of Judaea, and particularly at Antioch, and in that whole province of Syria and Cilicia, (which was immediately under the Metropolis of Antioch, but belonged also to Jeru­salem) to whom this decree was sent v. 23. (& accor­dingly having been delivered at Antioch, was after­ward communicated to the severall Cities or Churches in that province, ch. 16. 4.) Not all the Gentile Chri­stians every where, (for to the Corinthians he gave very different directions, viz. that they might freely eat any kind of meat, even the [...] portions of the Idol-sacrifices, save onely in case of scandal) but those particularly about whom the question was asked, the Gentile Church at Antioch and the rest under the prime Metropolis, Jerusalem, which was farre from being all the Gentile Christians in the world; and these again in respect of the Pharisaicall Judaizing Christians at that time, that came from Judaea, who though they had received Christ, yet stood so farre for their Mosai­call rites, that they would not permit any Gentile, though Christian, to live among them, unlesse he ob­served those precepts: which compliance therefore was then necessary to the making up of a Church of Jewes and Gentiles, which otherwise would not have associa­ted: which cause being ere long taken away (and the Jewish and Gentile Congregations at Antioch joyned under Ignatius) the prohibition of those things here mention'd, which are not in their own nature unlaw­full (viz. that of things strangled and offered to idols) will now evidently not belong to the Gentile Christi­ans of other places, all force of this Canon having by long disusage of the Westerne Church, and by the na­ture of Christian religion (which takes away all diffe­rences of meats) and by the coalescence of Jewish and Gentile Christians, been superseded even in those very Churches where it had been observed. Nay the Canon it self, and the intention of it, being rather the stating the question against those that required them to be cir­cumcised, and so to doe more then the commanding that they should doe thus much; mean while it cannot [Page 400] be denied but that the practice of this abstinence from blood and things strangled, had a long continuance in a great part of the Church, especially among the Greeks. See Tertullian Apol. c. 9. and Minutius in Octav. Euseb. l. 5. c. 1. Clemens Alex. Paedag. l. 3. c. [...]. Nicephorus l. 4. c. 17. in the story of Biblys. L [...]v Novel. 58. [...], that no man should make blood food, and expressely against puddings of blood. And Lucian in P [...]regr. mentions it, [...], He was seen [...]ating somewhat which was abominable among them. It hath crept in also among the Apostolical Canons; not among the first fifty, which have had al­wayes a venerable authority in the Church, but those other suppositious additions of the Greeks, where Can. 63. are together forbidden, [...], flesh in the blood of its life, and that which is torn by beasts, or dyeth of it self. A touch of it there is in the Councell of Gangra, Can. 11. in the year of Christ, 324. [...], If any condemn him that eats flesh, (ex­cept it be blood, or what hath been sacrificed to Idols, or strangled) let him be anath [...]ma. And in the 6th Coun­cell in Trullo, the 67th Canon is agreeable, [...], &c. The holy Scripture hath com­manded us to abstain from blood and things strangled and fornication: Those therefore that for delicacy by any act dress the blood of any creature for food, and so eat it, we vehemently rebuke. If therefore any man shall from henceforth dare to eat the blood of a beast after any manner, if he be a Clerk, let him be deposed, if a Laick, excommunicated. Among the Latines we have the 20th Canon of the second Councell of Orleans, in the year 536. Qui cibis Idolorum cultibus immo­latis gustu illicitae praesumptionis utuntur ab Ecclesiae coetibus arceantur; similiter & hi qui bestiarum mor­sibus extincto vel quolibet morbo aut casu suffocato vescuntur, They that eat meat offered to Idols, shall be excommunicate, and so likewise they that eate any thing that is kill'd by beasts or suffocated by disease or casually, (which particularly belongs to morticina, which are generally accounted unwholesome for food, and comes not quite home to the [...] things strang­led in the latitude:) and other like instances will be met with. But though most of the Greeks continue this kind of abstinence very strictly and scrupulously, yet of the Westen Church it is sure, that this abstinence is and long hath been disused by them. So saith Bal­samon on theCan. 63. Canon Apostol. [...], this Ca­non is to be noted for the Latines, who cate things strangled indifferently. And so again on theCan. 66. Canon in Trullo, adding [...], &c. I hear also that they of Hadrianople use beasts blood with some meats. And so certainly they may, though others use not that liberty, it being doubtless le [...]t free by Christ, all meats clean and lawful being taken with thanks-giving, and as rites and ceremonies, so such outward observances being variable in respect of time and place, and the Greek practice of no force to con­clude other men. To this great controversie among the Jewish Christians, concerning the necessity or non­necessity of Circumcision, 'twill not be amisse to adde a parallel story between two eminent Jewes, no Chri­stians, in Josephus, Ant. l. 20. c. 2. concerning Izates king of the Adiabeni. This person, with his mother Helen, was converted to the Jewish religion, and thinking that he was not a perfect Jew, unlesse he were circumcised, told Ananias, who had instructed him in the Jewish religion, how willing he was to be circumcised. This Ananias perswaded him from so doing, because it might aliene the minds of his people from him, and threatned that he would leave him, unlesse he gave over that purpose; told him that he might piously worship God (that is, in the Scripture phrase, be an [...] and [...], a worshipper or Proselyte of the Jewes) without being circumcised, that religion consisted more in this then in the circumci­sion of the flesh, that God would pardon the omission of that seale, when necessity so required, and consequent­ly when such a danger as the defection of his subjects was consequent to it. And by this means he quieted his mind. But after this comes one Eleazar a Gali­laean out of Judaea, one counted very skilfull in the Law, and he finding the King reading Moses's books, presently thus aslaults him, Doe you know, Sir, what injury you doe to the Law, and so to God? 'tis not e­nough to know Gods commands, unlesse you practise them: How long will you remain uncircumcised? If you have never yet read the Law which com­mands circumcision, read it now, that you may know what an impiety 'tis to omit it. This present­ly perswaded the King, who went accordingly into a chamber, and caused a Chirurgion to circumcise him.

e Note: [...] V. 32. Prophets] The word [...] a prophet in the Old Testament, signifies not only him that fore­telleth future events, but all those who make known the will of God to those that knew it not. A peculiar importance, it seems, it hath in the Church of Christ under the New Testament, differing from Apostles on the one side, and Evangelists on the other, as may ap­pear 1 Cor. [...] 12. 28. and Eph. 4. 11. The Apostles were those peculiar persons, who were by Christ de­signed to that office, his missi, or messengers, with commission immediately from him; such were the Twelve, and (extraordinarily called) S. Paul also. The Evangelists were those which were sent by the Apostles whither they could not goe themselves, [...] and the Dioecese that belonged to these was the whole world, or those speciall parts of it which the Apo­stles had allotted to one another. Beside these, the Prophets were those that in particular Churches ru­eld and taught as Bishops, [...] or [...], (see Note on 1 Cor. 12. d.) and over and above, had that speciall [...] of, expounding Moses and the Pro­phets, and demonstrating out of them the truth of Christian religion. This was the exhorting and con­firming that here is spoken of, and which is attributed to them as Prophets, (not excluding, but containing the gift of foretelling things to come also, as of Aga­bus we read c. 11. 28.) Agreeably these that are here called prophets, [...] are also called [...], ver. 22. governours of Churches (see Note on Heb. 13. b.) and are accordingly to be resolved per­sons intrusted with the power of Bishops in particular Churches of Judaea, and so members of the Councel at Jerusalem. And so when 'tis said, that there were at Jerusalem Apostles, [...] and [...] Elders, [...] signifies not the Presbyters of Jerusalem, but Bi­shops of Judaea, and [...] of them are these two which are here, Judas and Silas, and that Elder, or Bishop, of the Church of Jerusalem mentioned Rev. 7. 14. who is said to interpret the vision to John there.

CHAP. XVI.

1. THen came he to Derbe and Lystra, and behold a certain disciple was there named Timotheus, the son of a certain woman which was a Jewess, and be­lieved; but his father was a Greek;]

Paraphrase 1. His father was a Greek, but his mother an Hebrew, named Eunice, and a Chri­stian 2 Tim. 1. 5. He therefore a Gentile, as appears both by his name, which is Greek, and by his not being circumcised the eighth day,

2. Which was well reported of by the brethren, which were at] Lystra, and Iconium.

Paraphrase 2. Who was a Christian approved of all in

3. Him would Paul have to goe forth with him, and took and circumcised him, because of the Jewes which were in those quarters: for they knew all that his fa­ther was a Greek.]

Paraphrase 3. Him Paul chose to goe, and accompany, and assist him in preaching, which be­cause the Jewish Christians would not let him doe (the Proselytes of the gates or uncircumcised being not permitted to come into the same court of the Temple with the Jewes, at least they would never hearken to, or benefit by his preaching, having a special aversion to such) he therefore circumcised him, his father being a Greek, and consequently his not being cir­cumcised in his childhood being known to all.

4. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and Elders, [which were at Jeru­salem.]

Paraphrase 4. which had assembled at Jerusalem in Councel ch. 15.

5. And so were the Churches established in the faith, and increased in number daily.]

Paraphrase 5. And thus they con­firmed the Churches, and every day converted many to the faith of Christ.

6. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden [of the holy Ghost to preach] the word in Asia,

Paraphrase 6. by a revelation (such as was mention'd ver. 9. see ch. 18. 5.) to preach

7. After they were come [by, or, over against, [...] to Mysia, they assayed to goeby Bithy­nia [...] into Bithynia; but the Spirit suffered them not.]

Paraphrase 7. over against Mysia, they purposed to passe by Bithynia, but they received a revelation which forbad them.

8. And they passing by Mysia came down to Troas.

Paraphrase 8. And therefore not com­ing to, v. 7. but passing by Mysia, they

9. And a vision appeared to Paul in the night. There stood a man of Macedo­nia, and prayed him, saying, Come over into Macedonia, and help us.

10. And after he had seen the vision we endevoured to goe into Macedonia, [assuredly gathering] that the Lord had called us for to preach the Gospel unto them.

Paraphrase 10. upon discourse resol­ving from the vision

11. Therefore loosing from Troas, we [came with a streight course] to Samo­thracia, and the next day to Neapolis,

Paraphrase 11. had a very fair gale that brought us directly

12. And from thence to Philippi, whichis a prime city of a part, [...] is [the chief city of that part of Ma­cedonia, and a colonie:] and we were in that city abiding certain daies.

Paraphrase 12. a metropolis of one part of Macedonia, and this city a colony of the Romans, v. 21.

13. And on the Sabbath we went out of the city [by a river side, note a wherea place of prayer was reputed to be, or we thought there was an oratory, for the Ks MS. reads [...] prayer was wont to be made; and we sate down and spake to the women whichassembled there, [...] resorted thither.]

Paraphrase 13. where by a river side there stood an oratory, and thither we went, and going in found many women together, and to them Paul preached the Gospel.

14. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, [which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.]

Paraphrase 14. a Proselyte of the Jewes, was an auditor, and by the grace of God she re­ceived the faith.

15. And when she was baptized, and her houshold, she besought us, saying, [If ye have judged me to be faithfull to the Lord,] come into my house, and abide there. And she constrained us.

Paraphrase 15. If ye believe my con­version to be sincere, doe me the favour to

16. And it came to passe, as we went [to prayer, a certain damosell possessed with a note b spirit of divination met us, which brought her masters much gain by soothsaying.]

Paraphrase 16. to the oratory (see note a) that a young maid that had a prophetick spirit by being possest by some devil (Lev. 19. 31.) which spake from within, or out of the belly of her, which had gained her masters a great deal by telling of strange things, whether future or otherwise, met us.

17. The same followed Paul and us, and cried saying, These men are the ser­vants of the most high God, which shew unto us the way of salvation.

18. And this did she many daies: but Paul being grieved, turned, and said to [the spirit,] I command thee in the name of Jesus Christ to come out of her. And he came out the same houre.

Paraphrase 18. that evil spirit that possest her

19. And when her masters saw that the hope of their gaines was gone, they laid hold on, [...] caught Paul and Silas, and drew them into [thecourt [...], see Mat. 7. note b. market-place] unto the rulers,

Paraphrase 19. the place of judica­ture

20. And brought them to thecaptains [...], 10. v. 22, 35, 36. magistrates, saying, These men being Jewes doe exceedingly trouble our city,

21. And teach customes which are not lawfull for us to receive, neither to ob­serve, being Romans.]

Paraphrase 20, 21. And apprehended and brought them to the ca­ptains of the bands of Ro­man souldiers (see note on Lu. 22. g.) telling them, that these men being Jewes (under which name they contained Christians also, not discerning the difference between them, and teaching a religion contrary to theirs, prohibited by the Roman lawes (which permitted the practise of no worship but what was approved by the Senate) did much disquiet and disturb the city, which was a Roman colony, v. 12. and being partaker of the privileges of the city of Rome (see note on ch. 22. e.) was to be governed by the Roman lawes.

[Page 402] 22. And the multitude rose up together against them: and the magistrates note c rent off their clothes, and commanded tobeat them with rods, [...] beat them.

23. And when they had laid many stripes upon them, they cast them into pri­son, charging the gaoler to keep them safely.

24. Who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

25. And at midnight Paul and Silas prayed and sang praises unto God: and the prisoners heard them.

26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the dores were opened, and every ones bands were loosed.

27. And the keeper of the prison awaking out of his sleep, and seeing the pri­son dores open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

28. But Paul cried with a loud voice, saying, Doe thy self no harm; for we are all here.

29. Then called he for a light, and sprang in, and came trembling, and fell down before Paul and Silas,

30. And brought them out, and said, Sirs, what must I doe to be saved?]

Paraphrase 30. And brought them out of the inner prison, v. 24. and said, Sirs, I see and acknowledge that the doctrine taught by you is the truth of the eter­nall omnipotent God, thus testified by him by miracles, which therefore all are bound to receive that will be saved. Tell me, I beseech you, what I must doe to be capable of that salvation.

31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thine house.]

Paraphrase 31. And they told him that the receiving and embra­cing the doctrine of Christ, and regulating his life according to it, was that which was required of him and his family.

32. And they spake unto him the word of the Lord,] and to all that were in his house.

Paraphrase 32. And they preached the Gospel to him,

33. And he took them the same houre of the night, and [washed them [...] their [...] [...] washed their stripes,] and was baptized, he and all his, straightway.

Paraphrase 33. used the best remedies he could to asswage the pain, and heale the wounds and sorenesse that remained from their scourging,

34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

35. And when it was day, the magistrates sent the serjeants, saying, Let those men goe.

36. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you goe: now therefore depart, and goe in peace.

37. But Paul said, they have beaten us openly uncondemned, being Romans, and have cast us into prison, and now doe they thrust us out privily? nay verily, but let them come themselves and fetch us out.

38. And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.

39. And they came and besought them, and brought them out,] and desired them to depart out of the city.

Paraphrase 39. And they came, and brought them out of the gao­lers house, which was now their prison v. 34. and gave them very fair words, and attended on them out of the prison.

40. And they went out of the prison, and entred into the house of Lydia: and when they had seen the brethren they [...] [...] comforted them and departed.]

Paraphrase 40. And from the prison they went to the house of Lydia; and having spent some time in confirming the Christians (see note on Joh. 14. b.) they went out of Philippi.

Annotations on Chap. XVI.

a Note: [...] V. 13. Where prayer was] That [...] signifies a place set apart, or accustomed for the service of God, there is little question: so [...] building Oratories, in the 3. book of Maccah. and so perhaps [...], signifies Lu. 6. 12. And from the ordinarinesse of that use of the word for pray­ing places, it is that Juvenal hath made use of it for a begging place, or a corner, or porch, where beggers meet, ‘—in qua te quaero proseucha?’ and Cleomedes l. 1. c. 1. speaking of some strange words and forms of speech used by Epicurits, saith they are such as are fetch'd [...], fetch'd from the middle of a proseucha, from those that use to begge there, certain Jewish obsolete words or phrases, [...], much more humble than those that creep on the ground. As for that of Oratories, which is the Scripture ac­ception of the word, we find mention of them in Jo­sephus, in his life, p. 645. [...], they are all brought into an oratory, a great house, saith he, able to contain a great multitude; and so soon after again, and again. The custome of building such is said to come from the fact of Isaac, Gen. 24. 62, 63. where 'tis said that he went out into the field, to a well to pray, saith the Chaldee paraphrase, and there­fore they built these proseuchae in fields for the most part near fountains, or rivers, or brooks sides, which the Idolaters imitated, Isa. 57. 6. (and such perhaps it was where they prayed ch. 21. 5. a little way with­out the city, and upon a shore) or on mountains, as that Lu. 6. which the Idolaters imitated also. Now that this here was such an one, will appear not onely by that which is here said of Paul, that he sate down, and spake to the women, making it a place not to pray, but to preach, but also by the expresse words of Epi­phanius, t. 2. l. 3. c. 80. There were, saith he, antient­ly some places of prayer without the city, both in Ju­daea, and among the Samaritans, and there is a place of prayer in Shechem, (which is now called Neapolis) without the city, &c. Which is neer this very place which is here spoken of, v. 1. Besides, the Syriack is distinct and punctuall in rendring it [...] a house of prayer. All the difficulty will be, what is the meaning of [...], [...] which is here added. The [Page] [Page] [Page 403] Syriack reads because there seemed to be an house of prayer: and so the ancient Greek and Latine MS. reads [...], which may be interpreted either that there was an oratory there, (as [...] and videri are oft but expletives; see Note on Mat. 3. e.) or else that in their passage to Philippi, as they came from Neapolis, there seemed to them to be such a place, or they saw it by the way. The Kings MS. that reads [...], we thought, agrees fully with this sense, we thought being all one with it seemed to us. But if the ordinary read­ing be retained, then [...], saith Budeus, signifies in fama aut existimatione esse, and then 'twill be best rendred, where an house of prayer was fam'd, or re­puted, to be. There is also another notion of the word, for consecrating, and so [...], are the consecrated boughs of the Temple, 2 Mac. 14. 4. but that seems not so proper for this place.

b Note: [...] V. 6. Spirit of divination] Python was a name of the city Delphos, where Oracles were delivered by the Devil, and they that prophesied there were called by that name [...] Pythons. From thence the word was accommodated to other sorts of diviners, especi­ally to the [...] those out of whose bellies (as the Oracles out of caves) the devil spake. Of these see Photii Epist. [...]. p. 206. [...], The wicked and unclean spirit, that inhabits a mans belly as a serpent his hole in the earth, and being unclean, is fit to dwell in that place which is the receptacle of or­dure, they appositely call Engastrimuthus. This, saith he, the Grecians commonly call [...], the di­viner from the guts, others [...], the diviner in the belly. But Sophocles and Plato being ashamed that their Daemon should have such a dwelling, one of them, [...], in stead of the belly allow'd him the breast, and called him the diviner out of the breast; and the other called every such by the name of Eurycles, a person who had been famous for this, and so trans­mitted the appellation to all other the like. And of this kind of devil, saith he, which loves to dwell in the or­dure both of men and women, [...], It is a great deceiver of people, and author of d [...]struction to all that give care to it. That this is it which is here meant by [...], the spirit of Python, appears by Hesychius, being read, as that place ought to be, [...]—(not as we now read without any sense, [...], but) [...], we now call this Python. These the Hebrew calls [...], from [...] the belly; and the reason is rendred by Galen, because they speak without opening their mouth, and so seem to speak out of the belly. These are they that have fami­liar spirits, Lev. 19. 31.

c Note: [...] V. 22. Rent off their cloths] Among the rites of scourging, this of rending the garments asunder is mention'd for one, in Mischna, c. 3. Both hands are tied to the pillar on both sides, then the officer of the synagogue, the [...], the minister, that is, lictor, takes hold of his garments, not caring whether he tear, or rip them, till his breast be quite uncovered. And the Roman fashion was agreeable.

CHAP. XVII.

1. NOw when they had passed through Amphipolis and Apollonia, they came to [Thessalonica,] where was a synagogue of the Jewes.

Paraphrase 1. Thessalonica, another metropolis of Macedonia.

2. And Paul, as his manner was, went in unto them, and three sabbath daies reasoned with them out of the Scriptures,

3. Explaining [...]nd setting [...]efore [...]em, that [...]he Christ [...]ught to suf­ [...]er & rise— [...] that this [...] Jesus Christ whom [...] declare [...]to you. [...] [...] worship­ing Greci­ [...]s, see ch. [...]. 50. [...] being in­ [...]ged, [...] [...] wicked [...]en of the [...]icers of [...]eir courts, [...] making [...] tumult [...] [...] [...] [...]oubled [...] world. [...]ingenuous [...] who [...]. [...] Opening and alledging, that [Christ] must needs have suffered, and risen again from the dead; and that this Jesus whom I preach unto you, is Christ.

Paraphrase 3. The Messias promised to the Jewes

4. And some of them believed and consorted with Paul and Silas; and of the † devout Greeks a great multitude, and of the chief women not a few.]

Paraphrase 4. And some of the Jewes received the faith, and associa­ted with Paul and Silas, and many also of the Grecians, which were Proselytes, and many women of better quality.

5. But the Jewes which believed not,* moved with envie▪ took unto them cer­tain † leud fellowes [of the baser sort, and gathered a company, and set all the ci­tie on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.]

Paraphrase 5. of those which call the people together on occasion, (see note on Mar. 7. b.) and raising the city, they set upon Jason's house, searching for Paul and Silas, meaning to bring them out to the people, as enemies of the publick peace.

6. And when they found them not, they drew Jason and certain [brethren unto the rulers of the city,] crying, These that have* note a turned the world upside down, are come hither also,

Paraphrase 6. believers, Christians unto the Officers of the city: See note on c. 19. f.

7. Whom Jason hath received: [and these all doe contrary to the decrees of Caesar,] saying that there is another king, one Jesus.

Paraphrase 7. and their doctrine is quite contrary to Caesars au­thority over us,

8. And [they troubled the people and the rulers of the city,] when they heard these things.

Paraphrase 8. the people and magi­strates were troubled: see note on Lu. 16. b.

9. And when they had taken security of Jason and of the other, they let them goe.

10. And the brethren immediately sent away Paul and Silas by night unto Be­roea; who coming thither went into the synagogue of the Jewes.

11. These were [more † noble then those in Thessalonica,* in that they recei­ved the word with all readinesse of mind, and searched the Scriptures daily, whe­ther those things were so.]

Paraphrase 11. of a more iugenuous, mild, (see Chrysostome) pli­able temper, more receptive of the Christian doctrine then those of Thessalonica, and they readily embraced the Gospel, and spent their time every day in searching the Scriptures, and observing whether what was thus taught by Paul were agreeable with that which the Scriptures say of the Messias.

12. Therefore many of them believed: also of honorable women, which were Greeks, and of men, not a few.]

Paraphrase 12. Many therefore of those Jewes received the faith, and so likewise of the Gentiles many of the better sort, both women and men.

[Page 404] 13. But when the Jewes of Thessalonica] had knowledge that the word of God was preached of Paul at Beroe [...], they came thither also, and stirred up the people.

Paraphrase 13. And when those Jewes of Thessalonica, which op­posed Paul there,

14. And immediately the brethren sent away Paul, to goe as it were to the sea;] but Silas and Timotheus abode there still.

Paraphrase 14. And suddenly the Christians, to delude the per­secuters, sent Paul toward the sea side as if he meant to take ship, whereas he meant to goe a foot to Athens.

15. And they that conducted Paul brought him unto Athens: and receiving a commandement unto Silas and Timotheus for to come to him with all speed, they departed.

16. Now while Paul waited for them at Athens, his spirit wasexaspera­ted within him [...] stirred in him seeing their city to be full of Idols when he saw the city note b wholly given to idolatry.

17. Therefore disputed he in the synagogue with the Jewes, andworship­pers, see c. 13. 50. with the de­vout persons, and in the market daily with them that met with him.]

Paraphrase 17. And thereupon he did not onely preach in the syna­gogue of the Jewes to the Jewes and Proselytes, but in other places of concourse he took occasion to make known the Chri­stian doctrine to all the heathens that he met with there.

18. Then certain Philosophers of the Epicureans and of the Stoicks] encoun­tred him, and some said, What willthis idle fellow this note c babler say? Other some, He seemeth to be a setter forth of strange Gods: because he preached unto them note d Jesus, and the resurrection.

Paraphrase 18. And some of the lear­ned men of Athens of the two contrary sects, one that denied all providence, the other that denied all freedome of will,

19. And they took him and brought him [unto note e Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?]

Paraphrase 19. to the place of judica­ture at Athens, and examined him what new religion 'twas that he taught.

20. For thou bringest certain strange things to our cares: we would know there­fore what these things mean.]

Paraphrase 20. For all that yet we hear, is very new and strange, we desire to have a full account of all.

21. (For all the Athenians, and strangers whichsojou [...]ed there [...] were there, spent their time in nothing else,Areopa­gus ve [...]. 59. but either to tell or to hear some new thing)

22. Then [Paul stood in the midst of Mars's hill, and said, Ye men of Athens, I look up­on you, as those which are general­ly given to the Worship of more Gods, or d [...] ­mons, than any, [...] I perceive that in all things ye are too note f superstitious.]

Paraphrase 22. Paul being brought before the Judges in Areopa­gus, said, Ye Athenians have a greater number of Gods which ye worship, then any other cities have.

23. For as I passed by, and beheld yourWorships or devies, [...], see 1 Thes. 2. 4. devotions, I found an altar with this inscription, note g TO THE UNKNOWN GOD: [whom thereforeye wor­ship and know [...], [...] ye ignorantly worship, him declare I unto you.

24 God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands:]

Paraphrase 23, 24. This God there­fore whom you acknowledge not to know, and yet professe to worship, is he that I preach, the invisible God of heaven and earth, ruler, because creator of all, which cannot be contained in any shrine of man's framing.

25. Neither is worshipped with mens hands,needing [...] as though he needed any thing, himself gi­ving [...] seeing he giveth to all [...]fe, and breath, and all things;]

Paraphrase 25. Nor can any image made by man be a proper in­strument to worship or propitiate him, he being so farre from wanting any help of ours, that he gives to all their very life, and all that they have.

26. And hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;]

Paraphrase 26. And from one Adam first, and then from one Noah hath framed a whole world of men, fixing times and places in great order, and wisdome of disposal.

27. That they should seek the Lord, if haply they mightgrope him out, [...] feel after him, and find him, though he be not farre from every one of us.]

Paraphrase 27. And the end of all that is, that they might look after him that created them, and worship him. And though they were left through their sinnes, as in the dark, in grosse igno­rance, yet was God so palpably to be discerned that by feeling, or groping, as blind men in that dark, they might, if they would but seek, find him, who is indeed very neer every one of us, even as the soule that animates every one.

28. For note h in him we live, and move, and have our being; as certain also of your own poets have said,] For we are also his off-spring.

Paraphrase 28. For our life, motion and subsistence is wholly through him, according to that which Aratus an heathen Poet said,

29. For as much then as we are the off-spring of God, we ought not to think that the Godhead is like to gold or silver, or stone graven by art and mans de­vice.]

Paraphrase 29. God therefore being our creatour, can in no reason be supposed by us his work­manship to be the work of our hands, such as a piece of gold, or silver, or stone, with a signature upon it.

30. And the times of this ignorance Godtaking [...] notice of, doth now command, [...] winked at; but now commandeth all men every where to repent.]

Paraphrase 30. And 'tis certainly long enough, that men have gone on in such prodigious conceits as this: Be it therefore now known unto you, that there is place of repentance, if you will make hast to accept it: For God not looking, or fastning his eyes upon the continued idolatry of the heathens for many years, (which might provoke him to desert them for ever) now sends us to you their progeny, to call you to repentance, enters a new covenant with you, as well as others, a covenant of free pardon upon reformation.

31. Because he hath appointed a day in which he will judge the world with righteousnesse▪ by that man whom he hath ordained;having of­fered faith unto all, [...] whereof he hath given as­surance unto all men, in that he hath raised him from the dead.]

Paraphrase 31. Having now determi­ned the way by which the whole world shall be judged, viz. by their receiving or not receiving of Christ, whom, by raising him from the dead, he hath held out to all men to believe on, and woe to them that shall now refuse him.

32. And when they heard of the resurrection of the dead, some mocked;] and others said, We will hear thee again of this matter.

Paraphrase 32. And when he mentio­ned that of rising from the dead, some of those learned men, the Epicureans especially, which denied all future life, fell a scoffing,

33. So Paul departed from among them.

34. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them.]

Paraphrase 34. And some believed, and associated with him, par­ticularly Dionysius one of the senators or Judges in Areopagus, (see note c.) and Damaris his wife, and some others.

Annotations on The Acts of the holy Apostles. Chap. XVII.

a Note: [...] V. 6. Turned the world upside down] What [...] signifies, will best be discerned by the use of the word Gal. 5. 12. ther [...]e render it troubling, and so it appears to signifie by comparing it with v. 10. [...], but he that troubleth you shall bear his own judgement, as before he said, c. 1. 7. [...], but that there are some that trouble you. So Act. 15. 24. the same is express'd, [...], some troubled you with words. And thus we may resolve by the use of other Authors. [...], saithIn Iliad. 1. [...]. 60. l. 27. [...]. 29. Eustathius, is [...], and that [...], to put in disorder, or confusion, such as in state of Anarchy: and [...] l. 25. in the same place he inter­prets [...] by [...], to stirre up by trou­bling, or disturbing. Contrary to this is [...], a quiet tranquillity, and so is used by the Stoicks and Epicureans for [...] untroubledness. Thus Ci­cero renders [...] sometimes constantias, some­times sedationes, as the contrary perturbationes. And then [...] contrary to [...], must be to disturb, disquiet, stirre up. And so it will most properly be here rendred also, in the same sense that [...] is used, [...] Jam. 3. 16. for disturbance, con­fusion, &c.

b Note: [...] V. 16. Wholly given to idolatrie] [...] is a city full of images, or idols, or altars erected to the Gods, and much given to the worship of them. That Athens was such, appears by Pausanias, the number of the Simulacra, or [...] there, being more then in all Greece besides: so saith Philostratus in Apollonius's travail thither, [...], de vit. Apollon. l. 4. c. 6. he saw the Athenians were lovers of devotion, [...] of sacrificing, &c. And therefore in his discourse with Timasion, he tells him, [...], It was the so­berest way to speak well of all Gods, especially at Athens, where there were altars of unknown Gods. See Suidas in [...].p. 15. So saith Pausanias, that they did [...] expresse more piety to the Gods then any; and presently adds, as an evidence of their piety, that they had altars [...], of Bashfulnesse, of Fame, and of Desire, and again, [...], they exceed all in their diligence about the Gods. So Strabo, [...], Their hospitality to strangers extends to the Gods too, being very ready to re­ceive in any strange worships. So Himerius, in his De­clamation against Epicurus, when, saith he, I named Athens, [...], I named the greatest summe of piety. So Theophylact, setting down the full inscription of the Altar, v. 23. [...], supposes them to have received all the strange Gods of the world, of Asia, Europe, Africk and moreover one strange one, which they knew not, who or whence he was. Where­as Dionysius Halic. speaking of the Romans, saith, they did rather [...], then [...], were very unkind and unhospitable to strange Gods. And Maximus Tyrius [...], The common people of Athens brought in other new Gods. And Josephus 2. cont. Appion. [...], All men say that the Athenians are the most pious of all the Graecians: and Sophocles Oedip. Col. [...], This city goes beyond all in worshipping and honouring the Gods. This here is the meaning of [...], v. 23. I see you more addi­cted to the worship of the Gods then others; as it farther appears by their [...], [...] which Paul in passage takes notice of, v. 23. (not their worships, or their altars, but their Idols, that is, their Deities themselves, for so the word is used Wisd. 14. 20. see 2 Thess. 2. Note f.) among which, saith he, was an altar to an unknown God.

c Note: [...] V. 18. Babbler] The notion of the word [...] (all one with [...]) is clear by the concur­rence of the Grammarians in their explication of the Attick word, as it is proverbially used among them, & by the Greek Fathers upon this place, both general­ly agreeing, that the word primarily signifies [...] a sort of bird, that was wont to be about the streets, [...] picking up the seeds. So Oecu­menius and Phavorinus; from whence, say they, the Attick writers applied the word proverbially to those that doe [...], spend their time in the streets, at faires and markets, that is, very idly; and from hence, say they, it comes to signifie [...], mean, vile persons, that are worth nothing. And so Eustathius on Homer [...]. and Suidas also.

d Note: [...] Ib. Jesus and the resurrection] That Jesus and [...], the resurrection, were by them taken to be (both of them) [...], new, or strange, Gods, is not onely affirmed by some of the Fathers, but very reaso­nable to believe, when we remember out of Pausanias, that [...], and [...], and [...], Modesty, and Fame, and Vehement desire, were Gods, and had Altars ere­cted to them by these Athenians. See Note a.

e Note: [...] V. 19. Areopagus] Their Areopagus was their Senate, or standing court of judicature, in Athens, by whose lawes and orders any new Gods were received among them; & therefore assoon as they conceived that Paul was [...], a promulger of new strange deities, they bring him to the Areopagus, to have him examined, what Gods they were that he thus preach'd. Two judicatures they had in Athens; one every year changed, made up of five hundred chosen men, of whom the Republick consisted; the other per­petual, which judged of Murthers, and the like capi­tal offences, and this was in Areopago: of which and the customes thereof, see Budaeus on the Pandects. This Juvenal calls curiam Martis, andAttie. p. 26. l. 44. and p. 19. l. 19. Pausanias tells us, that it was so called, because when Mars had kil­led Neptunes son Alirrothios, he was the first that was there judged. [...]. But this, saithDe Civ. l. 18. c. 18. S. Austine, Varro would not yeeld to, but produces another original of it, de obscurarum notitia literarum out of the know­ledge of dark learning. [...] The word [...] in the com­position signifies a rock, or rise of an hill: so saith Sui­das, it is called [...], because the judicature is on a pa­gus, and on an ascent or high place; p. 5. and Stephanus Byzantius out of Apollodorus, [...], it is an eminent place, or hill, at Athens; and sol. 2. Isidore Pelus. [...], it is an high place, [...], for that judicature was on an ascent, or up­per ground. Then for the other part in the composi­tion [ [...]] it denotes, as they both say, the sort of the causes which were there judged, viz. Murthers, &c. So Stephanus, [...], in it they judged causes of murther, because such were done by the sword: and Suidas, [...], it is so called, because it judgeth causes of murther, [...], and Mars is used for murthers; yet having before said, [...], it administers other affaires of the Commonwealth very wisely. By this it appears, how fit it is to retain in Latine and other languages the [Page 406] compound Greek, rather than to divide it, as the English have done into Mar's hill, as if it had its denomination from that heathen God of warre, which is not acknowledged, nor intimated in the word. Now the Judges which sat in this Court, (and not the in­habitants that dwelt in that part of the city) were called [...] Areopagites, [...] men famed for their gravity, and uprightness in judging, not admitting rhetorical pleas, but simple narrations, choosing the dark, that they might not be moved to compassion by the sight of the malefactor, and giving their judge­ment without a word speaking. And this judicature was by all look'd on with such reverence, that an Areopagite signified proverbially an excellent per­son; and when the Romans had conquered Greece, and sent their Proconsuls of Asia to rule there, they frequently committed difficult causes to the judgement of these Areopagites. So did Dolabella in Gellius, l. 12. c. 7. Rem Athenas ad Areopagitas, ut ad ju­dices graviores exercitatiorésque, rejecit, saith he, He referred the cause to them, as to Judges more grave and exercised (and so skilled) than ordinary. And because to these belonged the affaires of Religion, and accordingly Anaxagoras for teaching that the Sun, which they deemed a God, was a fire-stone, and Diagoras as a derider of their Gods, had been con­demned to death by them, and so Protagoras, and Socrates also, and Plutarch saith of Euripides, l. 1. c. 7. De plac. Phil. that having some doubts of the Gods, he durst not openly profess it, fearing the ju­dicature of the Areopagites; therefore is Paul here brought before them, as an assertor and preacher of such a Deity as they had not admitted among them. And one of these judges, Dionysius v. 34. therefore called the Areopagite, was converted by his discourse there.

f Note: [...] V. 22. Too superstitious] What is the notion of [...] superstition, doth here deserve to be considered. And by what hath been said of [...] (Note a.) 'twill soon appear that in this place [...] more superstitious then ordinary, si­gnifying the worship of more Gods then other cities worship'd, the Positive [...] and the Substan­tive [...] must denote no more then the wor­ship of God; and accordingly it followes v. 23. [...], whom ye worship, [...], not knowing who it was. Thus ch. 25. 19. Festus, or S. Luke in his story, saith, that the Jewes had certain [...] que­stions, or accusations against Paul, [...] concerning his own religion, or superstition, or worship peculiar to him from them, and (as it follows to explain what he meant by the word) [...], of one Jesus that was dead, putting him under the vulgar notion of a [...] or dead Heros, and so meaning the worship of him by [...]. Thus in the Greek and Latine Lexicon at the end of Cyril, [...], superstitio, religo, rendring it indiffe­rently by those two: So in Athenaeus, [...], is religione teneri, to be held by religion, and so rendred by Budaeus, as [...] is rendred Reli­gio by Cicero, and in an antient Glossary, [...], it signifies a worshipper of the Gods. And the word being compounded of [...], and [...] to fear, it is rendred by Hesychius [...], fearing God, or religion, by others [...], the fear of Gods and Daemons; but this Fear sometimes in an ill sense, for cowardise; and so saith the Etymologist, [...], both pious and cowardly toward the Gods, and Clemens, [...], Strom. p. 377. Superstition is a passion, being a fear of the Daemons; and Theophra­stus, Char. [...], 'tis a cowardly fear of, or toward, the daemon: and according­ly Maximus Tyrius having compared a pious man to a friend, a superstitious to a flatterer, [...], he explains the mea­ning in the following words, the pious comes to God [...] without fear, the superstitious [...] with much fear, [...], dreading the Gods as so many tyrants. So saith Diodorus Siculus of Bomilcar l. 2. p. 779. [...], they that are about to undertake any unlaw­full and great actions are generally afraid of the Gods, or daemons; whence is that of Plutarch in Alex. [...], the Atheist thinks there are no Gods, the superstitious wi­shes there were none. And accordingly the Epicureans, and the Cyrenaici that were so much against superstiti­on, expresse themselves to mean by it [...] the fear of any thing after death, of the punish­ments of Gods after this life. And so those that did not believe this, and withall thought it a very painfull, inconvenient errour, for any man to believe it, general­ly spake of [...] superstition, and so of Reli­gion too, as of an ill thing. And so it goes in Plutarchs tract. [...]. as another extreme, contrary to Atheisme, an astonishment of soul, looking on the Gods as so many [...] spirits, or furies, cruel, bloody-minded, &c. which rather then he would believe, he professes he would wish [...] that he had never been; and this he looks on with most ab­horrence in the Jewes, [...], they are, saith he, tied and bound with their re­ligion, or superstition, as with a net, that they could not move for it. This therefore being acknowledged, that among the Heathens the word hath sometimes upon this score been taken in an ill sense, and Superstition and Religion indifferently spoken against, as believing it an error that the Gods would punish men for what they did in this life; it remains that they of them that were not thus bent, doe generally speak of [...] superstition with a great reverence, generally in a good, not evil, sense, the same that they allow to Reli­gion it self. Thus Polybius of the Romans l. 16. p. 497. giving his opinion of their government that it ex­cell'd others extremely [...], in the ap­prehension they had of the Gods, he expresses what it was he so commends, [...], I mean their superstition, which [...], was so cried up, and taken in to all their affairs, [...], that it did not fall short of superlative; which though 'twere among o­ther men made matter of reproach to them, [...], yet he thinks fit extreme­ly to extoll it as that which seem'd to him [...], to be very much for the better, [...], and to keep their affairs in good order. Thus Diod. Siculus l. 5. p. 305. speaking of the antient Gaules, There lies, saith he, in their temples a great deal of gold conse­crated to their Gods, which yet none of the natives [...] touch, that is, steal away, [...], because of their superstition, that is, reverence which they bear to their Gods, [...], though the men are extremely co­vetous. So the same author speaking of Imilco l. 14. p. 295. After an act of sacrilege, saith he, he condem­ned himself, and died, [...], leaving to his citizens much supersti­tion, which the Interpreter rightly renders Dei reve­rentiam reverence of God. So in Heraclitus [...]. speaking of Orpheus [...], leading to superstition, or the worship of the Gods, and exhorting them to be pious, making superstition and piety all one exactly. So in an Edict of the Emperour Tiberius set down by Josephus, l. 19. c. 4. where immunities are by him [Page] [Page] [Page 407] allow'd the Jews on condition that they misuse not the Emperours kindnesse towards them, [...], and that they do not set at nought the superstitions, that is, Religions (some of which he that wrote the Edict thought to be true, and therefore took that care of them) of other nations. And though being by the Heathens used for the wor­ship not of the true God, but of their Daemons, (dead men, and Angels deified by them) it be justly detested by us Christians, yet still this is not an argument that that word is used in an ill sense, any otherwise then Re­ligion it self is also, because false, heathenish religions are looked on with the same aversation also by all that count them such: to which agrees that of the Etymolo­gist, [...], the word among the heathens is taken for a good thing, but among us Christians for impiety. Besides these there is yet one farther acception of the word, for the use of magicall spells, ligatures, characters &c. execranda superstitio ligaturarum, quibus inaures, &c. non ad placendum hominibus, sed ad serviendum daemonibus adhibetur, Aug. Ep. 73. that execrable superstition of ligatures, among which are the ear-rings, &c. used not to please men, but to serve devils. Of these indeed there were store among the worshippers of false Gods, a ca­talogue of which Clemens Alex. Str. 3. p. 312. tells us was to be seen in Menanders comedy called [...], scoffing at those which make every accident almost [...] a sign of something, divine by the flight of birds ( [...] in Homer) the feeding of chickens, by the [...], striking a staffe against the ground (to which the Prophet is thought to referre, Hos. 4. 12.) [...], and the rest of the [...] auspicious signes, ( [...] lightning on the right side, Hom. Il. 2.) which they that used are by Suidas said [...], to be superstitious observers of signes. See Aug. de doctr. Chr. l. 2. The like may be said of ominous and auspicious days, the not observing of which Hesiod makes to be impiety, and designes his whole book of [...] to that purpose,

[...]
[...],

[...]. These being heathenish observations consequent to their Religions, as they are justly branded by those that dislike their Religions, so among them that disliked them not they were taken for branches of piety also, and so still fasten no ill character upon this word absolutely considered.

g Note: [...] V. 23. To the unknown God] Concerning this Al­tar at Athens inscribed to the unknown God, there is a famous story in Laertius in Epimenid. that in time of pestilence at Athens, Epimenides being accounted by them [...], one most beloved of God, was consulted by them, who appointed this lustration for the city. Taking many sheep black and white he brought them into Areopagus, and permitted them to goe whither they would, appointing some to follow each, and whereever they lay down, there to kill and sacrifice them [...], to a fit God, or to a G [...]d to whom sacrifices were due, and so the plague ceased, [...], whence, saith he, is it that among the Athenians in publick places there are Altars that have no names on them. So Hesychius, [...]. Strange Gods are worshipped among the Athenians, which Apollophanes reckons up in his Cretians. So in Philostratus l. 6. c. 7. of Apollonius mentioning Athens, [...], saith he, where are built altars of unknown daemons, or Spirits, or Gods. And so Lucian in his Philopater, [...], By the unknown God at Athens. And [...], We having found and worshipt the unknown God at Athens, will stretch out our hands to heaven, and give thanks to him. And so saith Pausanias, that there were at Athens Altars of unknown Gods. And the same Author mentions among the Lydians or Persians some Sacrifices, that by invocation of an unknown God, and a forme which he calls barbarous, because not understood by the Graecians (the God of Abraham, &c.) brought fire down, and burnt the wood upon the Altar, Eliac. l. 1. which is a description of the [...] mentioned by Strabo l. 15. which may well be thought an imitation of that fact of Elias in Ahabs time, who by invoking the name of God brought down fire upon the Altar. Of Saint Pauls making use of this inscription at Athens against the Heathens, see Photii Epist. [...]. p. 114.

h Note: [...] V. 28. In him we live] This seems to have reference to an old Iambick [...],’

[...] In him we live these mortal lives, and move, and are. And so that which followes will be more literally true, [...] as some, urging two sayings of the Pagans, this, and that of Aratus following.

CHAP. XVIII.

1. AFter these things Paul departed from Athens, and came to Corinth.

2. 2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife (because that Claudius had commanded all Jews to depart from Rome)] and came unto them.

Paraphrase 2. (Claudius the Emperor of Rome having about this time, toward the latter end of his reign (see note on c. 26 a.) made an Edict to banish the Jews out of his dominions, especially from Rome, and Italy, and those parts.)

3. And because he was of the same craft, he abode with them, and wrought; (for by their occupation they were tent-makers.)]

Paraphrase 3. And Paul being by trade a tent-maker as they were, associated and wrought in his trade with them, 1 Cor. 4. 12. and 9. 6, 12.

4. And he reasoned in the synagogue every Sabbath, and perswaded the Jews and the Greeks.]

Paraphrase 4. And every Sabbath he preached the Gospel in the Synagogues of the Jews, labouring to convince them all that were present, both Jews and Grecians, viz. those that were Greeks by birth, but Proselytes to the Jews Religion.

5. And when Silas and Timotheus were come from Macedonia, [Paul [...] was [...]ed in [...]th, for King's and the [...] Gr. [...]. read [...] was note a pressed in spirit, and testified to the Jewes the Jesus was [...] Christ [...] Christ.]

Paraphrase 5. Paul being extraordi­narily troubled or grieved at the obstinacy of his countreymen the Jewes, did his utmost to convince them that Jesus was the Messias, or else he was very earnest in discourse, spake very vehemently to them on this subject, resolving to make it his last, and (upon their refusing) to presse no more, to leave them and preach to the Gentiles.

6. And when they opposed themselves and [...] blasphemed, he shook his rai­ment, and said unto them, Your blood be upon your own heads, I am clean, from henceforth I will goe unto the Gentiles.]

Paraphrase 6. And when they not only withstood him, but railed or used him contumeliously, he used that ordinary ceremony of shaking his shooes, or other his garments, noting thereby his opinion of their great unwor­thinesse of having the Gospel farther preacht to them, and withall aboding sad consequents to them: And he said unto them, Having thus warned you, I am free from the guilt of your destruction, which will certainly come upon you; I will stay no longer among you Jewes, but without any scruple preach to the Gentiles of this and other cities.

[Page 408] 7. And he departed thence, & entred into a certain mans house, named Justus, one that worshipped God,] whose house joyned hard to the synagogue.

Paraphrase 7. And going out of the synagogue he went into a pri­vate house in Corinth, the house of one Justus, by birth a Gentile, but a Jewish Proselyte.

8. And Crispus the chief ruler of the synagogue believed on the Lord with all his house: and many of the Corinthians hearing, believed and were baptized.

9. Then spake the Lord to Paul by night in a vision, [Be not afraid, but speak and hold not thy peace,

10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.]

Paraphrase 9, 10. Fear nothing, for I will be present with thee, to secure thee from all harme; but on the contrary, preach confidently in this place, con­sidering that though some oppose, yet there be many pious men in this heathen wicked city, that will receive the Gospel.

11. And he continued there a year and six months, [teaching the word of God among them.]

Paraphrase 11. preaching the Gospel to them of Corinth, and of all Achaia, and farther instructing and confirming them that received it.

12. And Gal­lio being Proconful, [...] And when Gallio was the deputy of Achaia, the Jewesse [...] them­selves una­nimously [...] made insur­rection with one accord against Paul, and brought him to the judgment-seat,]

Paraphrase 12. But the Jewes through­out the whole region of A­chaia, banded against him, and brought him before the tribunal of Gallio the Proconsul of that province,

13. Saying, This fellow perswadeth men to worship God [contrary to the Law.]

Paraphrase 13. another way then what the Law of the Jewes v. 15. determines.

14. And when Paul was now about to open his mouth, Gallio said unto the Jewes, If it were a matter of wrong or [wickedforgery [...] lewdnesse,] O ye Jewes,in all sea­son I should [...] reason would that I should bear with you.

Paraphrase 14. See note on chap. 13. d.

15. But if it be a questionof a word [...] of words, and names, and of your Law, look ye to it; for I will be no judge of such matters.]

Paraphrase 15. But seeing the questi­on betwixt you is only a ver­ball controversie, as whether Jesus be to be called and acknowledged the Messias, and of names, whether it were lawfull for Christians by that name, or by that of Disciples &c. to distinguish themselves from incredulous Jewes, and concerning the law of you Jewes, whether it condemn all Gentiles that are not circumcised, and make it utterly unlawfull to converse with such, all which are things of that nature, that I understand not, and of which consequently I am no competent Judge, and seeing there is yet no law set out by the Emperours against Christian religion, (for this was in the reign of Claudius, who set out an Edict against the Jewes v. 2. but none against Christians, any otherwise then as they were comprehended under the name of Jewes) this matter belongs not to my cognizance, I will not meddle with it, see note on chap. 26. a.

16. And he drave them from the judgment-seat.]

Paraphrase 16. And he cast their en­ditement out of the court.

17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for none of these things.]

Paraphrase 17. And Sosthenes, one of the rulers of the Jewish Con­sistory there, which appeared in this complaint against Paul, was by some of the natives of Corinth, upon Gallio's shewing a dislike of their businesse, v. 16. strucken in the court, and the Proconsul took no notice of it.

18. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila, [having shorne his head in Cenchrea; for he note b had a vow.]

Paraphrase 18. who had made a vow of a Nazarite, for a time not to shave his head, after which expired, it was the manner to cut it solemnly, and accordingly so he did at Cenchrea.

19. And he came to] Ephesus, and left them there: but he himself entred into the synagogue, and reasoned with the Jewes.

Paraphrase 19. And in his way to Sy­ria, v. 18. he came to.

20. When they desired him to tarry longer time with them, he consented not,

21. But bade them farewell, saying, [I must by all means keep this feast that cometh in Jerusalem; but I will return again unto you, if God will:] and he sailed from Ephesus.

Paraphrase 21. I will be at Jerusalem before the Passeover, but after that I design with God's help to return to you.

22. And when he had landed at Caesarea, and note c gone up, and saluted the Church, he went down to Antioch.]

Paraphrase 22. And in his journey to Jerusalem, he landed (not at Joppa one haven to Jerusalem, but a very dangerous one, but) at Caesarea Stratonis, as his safer landing, and from thence went up to Jerusalem, and visited the congregation of Christians there, and having done so and there kept the feast, he went thence to Antioch.

23. And after he had spent some time there, he departed, and went over all the countrey of Galatia and Phrygia in order, [strengthning all the disciples.]

Paraphrase 23. confirming and farther instructing all the new con­verted Christians.

24. And a certain Jew named Apollos, born at Alexandria, an eloquent man, and [mighty in the Scriptures,] came to Ephesus.

Paraphrase 24. one that had a great insight and skill in the Scrip­tures of the old Testament, see v. 28.

25. This man was instructed in the way of the Lord, andburning in Spirit, [...] being servent in the Spirit, he spake and taughtexactly the things concerning the Lord, [...] diligently the things of the Lord, knowing only the baptisme of John.]

Paraphrase 25. This Apollos had been instructed in the Gospel, and being in respect of knowledge not so perfectly instructed in all things as yet, see v. 26. yet being very▪ zealous in the way wherein he was entred, he began to preach the Gospel among them out of the Prophets, instructing them in the Christian doctrine very truly, and agreeably to the rule taught by the Apostles as farre as his instruction went, and this before he was baptized with the Christian baptisme, being only received by John to the believing in him that was to come, (so as the Ephesian disciples c. 19. 2.)

26. And he began to speakopenly boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.]

Paraphrase 26. And he entred into the synagogue of the Jewes, and there publickly & confidently (see note on Joh. 7. a.) preacht the Gospel. And Aquila and Priscilla hearing that what he preached was all true, but yet wan­ted somewhat of that knowledge which they had attained to, (he having never ascended above John's baptisme, but they higher,) they communicated it unto him.

27. And when he was disposed to passe into Achaia, [the bre­thren en­couraging him, wrote to the disciples, [...] the brethren wrote note d ex­horting the disciples to receive him; who when he was come, helped them much which had believed through note e grace.]

Paraphrase 27. the Christians there exhorted him to goe, and wrote to the Church of Co­rinth and all Achaia commendatory letters by him. And he when he came thither, did a great deal of good among them, farther instructed and confirmed those that by the preaching of the Gospel had formerly been converted to the faith, 1 Cor. 3. 6.

[Page 409] 28. For hewith great vehemence, [...] mightily convinced the Jewes, and that publickly, shewing by the Scriptures that Jesus wasthe Christ [...] Christ.

Annotations on Chap. XVIII.

a Note: [...] V. 5. Pressed in spirit] That which is in the ordi­nary printed copies [...] is [...] in the two great MSS. that of the Kings Library, that was sent from Constantinople, and the Gr. and Lat. one at Cambridge, sent them by Theo. Beza. And which of these is the most probable reading is not easily defined. [...] signifies to be press'd or held fast Mat. 4. 24. Lu. 4. 37. Act. 28. 8. So [...] to be press'd or held with fear, Job 3. 24. and Luc. 8. 37. [...] in Jeremy, to be held fast by wine, to be overcome by it; [...], saith Hesychius, and again [...], to be intangled, or held fast, which as it really notes being in the power of another, so it may be applied to sorrow, or any o­ther passion, as well as to fear, and peculiarly to sorrow. So [...] Luc. [...] 21. 25. is used for anxiety, and 2 Cor. 2. 4. [...] anguish of heart: and so [...]; how am I streightned, or pained? Luc. 12. 50. And thus according to the nature of the word, it may be proper enough for the place, with which soever it be joyned. If with [...], then 'tis either his own spirit, or the Spirit of God. If his own, then it may signifie him to have had some such extraordinary sor­row or grief upon him, to think of his obdurate impeni­tent countreymen, to whom he was then preaching with very little success. And so of Apollos we read v. 25. [...], [...] that he burned in spirit, as when David saith, his heart was hot within him, and at last he spake with his tongue. And so if the Spirit of God, then 'tis that he was stirr'd up, carried or incited by God by revelation. But 'tis most ordinary for the word [...], holy, to be prefix'd to the word Spirit, when 'tis taken in this sense, as c. 16. 6. and so this last is not so proba­bly the meaning: so likewise if it be [...] in speech, it will then signifie no more then that he spake very earnestly, [...] and that is the importance of [...] following, he testified and earnestly insisted on it, and prov'd that Jesus was indeed the Messias, which the Jewes denied. That this may be the meaning, appears not improbably by another parallel expression, ver. 28. for there as Apollos was doing the same thing that Paul here, earnestly labouring to convince the Jewes, that Christ was the Messias, so the expression peculi­arly belongs to [...] speech, not [...] spirit, [...] (or, as I suppose it should be, [...]) [...], he did publickly with intention, or earnestnesse of speech, convince the Jewes, demonstrating by the Scriptures that Jesus is the Christ. Where the force and power of his speech, and arguments contained in it, [...] was that which was meant by [...]. To what hath been said may be added, that the antient Greek and Latine MS. after [...] in the end of the verse, hath annexed these words, [...], and having had much speech and interpreted the Scri­ptures; which as it makes it more fully parallel with that of v. 28. so it enclines to the reading of [...], not [...], speech, not spirit.

b Note: [...] V. Had a vow] The [...] had a vow here, is not to be referr'd to Paul, but to Aquila,; for with his name is conjoyned [...], &c. shaving his head, without so much as a comma between in some printed copies. And it is not improbable, that when it is said v. 19. that Paul went to Ephesus, and left them there, the [...] there should not denote Ephesus, [...] to which but Cenchrea, from which he came, (for why should his leaving them at Ephesus be immediately subjoyned to his coming thither?) and this on this occasion, to purifie himself, and to be shaved, to which some stay, at least se­ven daies, was necessary. This vow was without all que­stion the vow of the Nazarites among the Jewes, Num. 65. which was not alwaies for life, but sometimes for a determinate time, wherein they did [...], and not suffer the razor to come upon them; but when that time was past, then one part of the vow was, to be sha­ved v. 18. and to offer up the haire (called the haire of his separation) to put it in the fire, which is under the sacrifice of the peace-offerings; and accordingly here is shaving himself, for he had a vow. But because this is here done by him at Cenchrea, and not at Jerusalem (where the accomplishment of the vow was to be per­formed, as before at the dore of the tabernacle, Num. 6. 13. and as we see it performed here, Act. 21. 23.) therefore it is most probable that this shaving here, was not on the accomplishing of his vow, but upon some intervening legal pollution, in which case he was bound to offer for a cleansing, and on the seventh day to shave his head, and so begin the daies again, Num. 6. 11, 12. This probably might be done in any city, where a man happened to be so polluted: But that at the completion of the vow, when the daies of his separation were ful­filled, was to be at Jerusalem. The practise of this cu­stome among the heathens, and the offering the haire (when 'twas cut) [...], to Apollo that nourisheth haire, may be seen at large in Eustathius on Homer, Bas Ed. p 124. [...], saith he, [...], and accordingly the haire so consecrated is by Aeschylus called [...], haire that had been nourished some time. See c. 21. 24.

c Note: [...] V. 22. Gone up] That the Church here signifies not the Christians of Caesarea, but the Church of Jerusa­lem, appears v. 21. where the reason of his departure from Ephesus is, that he may keep the feast at Jerusa­lem, which cannot be, if he went from Caesarea to An­tioch; for that was his way of return to Ephesus again, which he promised to doe, v. 21. but not till he had been at Jerusalem. And it seems some Syriack copies have read it gone up to Jerusalem, and saluted the Church; for Tremellius supposeth that, when he saith, some copies have not nomen Vrishelem, the name Je­rusalem. And so c. 21. 12. where Paul was again at this Caesarea, the phrase is at large, [...], to go up to Jerusalem: and so c. 25. 1. But without the addition of that (which, I suppose, the Sy­riack here added, not as a translation, but a paraphrase) the word [...] going up following after his landing at Caesarea, will enforce this sense. And so c. 24. 1. the [...] descending of Ananias, &c. notes the going from Jerusalem to Caesarea, without naming of either. See ch. [...] 25. 6, 7. For Caesarea was the haven, where they landed most commodiously in going from Ephesus to Jerusalem, and being landed there, what needed more to be said, but that he went up? for that will imply his going up to that place in passage, and in order to which he there landed. Joppe was indeed one haven to Jeru­salem, but that a dangerous one, and thereupon it was that Herod was at so huge an expense to repair this old haven at Caesarea, formerly called [...] Strato's tower. See Josephus l. 1. de Bell. Jud. c. 16. Herod, saith he, seeing one of the haven­towns decayed with age, and capable of his muni­ficence, repaired it with white stone, &c. for be­twixt Dora and Joppa the whole shore was so ill provided with havens, that all that sayl'd from [Page 410] Phoenicia to Aegypt were much endangered; but the King overcame nature by his liberality and expenses, and built a stately haven at this Tower of Strato, and in it many safe harbours for ships to abide in; and though the nature of the place gave him many diffi­culties, yet he conquer'd them all and made it, most firm and sumptuous, as it is at large described by Josephus in that place. And this, saith he, to the honour of Cae­sar he call'd Caesarea, with it retaining the addition of Stratonis, which before belonged to it, and by which it is distinguish'd from Caesarea Philippi, which is not farre from it; of which see Mat. 16. Note c.

d Note: [...] V. 27. Exhorting] For the use of [...] for putting forward, encouraging, see Wisd. 14. 18.

e Note: [...] Ib. Grace] What [...] here signifies may best be collected from c. 11. 23. and 13. 43. In many other places it signifies the Gospel of Christ (see Note on Heb. 13. d.) as when 'tis opposed to [...] the Law, Joh. 1. 17. The Law was given by Moses, but grace and truth came by Jesus Christ. So the [...] the salvifick grace of God, Tit. 2. 11. But in those and many the like places, Grace signifies the matter, or subject of the Gospel, not the preaching of it, for that is express'd by the coming or appearing of that grace. But in that place of ch. 11. 23. where 'tis said, that seeing the grace of Christ he rejoiced, (that is, seeing that the Gospel had been preached with so good success among them) it signifies the preaching or promulgating of the Gospel, (just as [...] Gospel doth Rom. 1. 1. and 9. 16.) and so c. 13. 43. when they exhort them to continue in the grace of God, that was the work of confirmation, following that of preaching the Gospel to them. And that notion of it seems to be the most adaequate, and proper for this place, so that [...] shall signifie those that had been formerly converted to the faith by the preaching of the Gospel by S. Paul; according to that of Paul planteth and Apollos watereth: for that watering, being the instru­cting them farther who already had received the faith, the edifying, or superstructing on the foundation, is all one with [...] he conferred much, or contri­buted his assistance (or, as perhaps it should be read, [...] assisted) helped to improve them that be­fore believed. As for that of applying [...] by grace to [...] he conferred, that Apollos by grace, that is, his gift, and power in Scripture contributed much to the believers, there is no necessity of flying to that refuge, nor probability from the placing of those words (which follow and goe not before [...]) to favour that rendring. In the same sense we find [...] in, or to, or through, the grace, that is, the Gospel, of Christ, Gal. 1. 6. to, or by, which Paul is said to have call'd them, and is there set opposite to [...] another Gospel, a doctrine of some false teachers crept in among them.

CHAP. XIX.

1. AND it came to passe that while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain [disciples,]

Paraphrase 1. Christian professors pub­lishing the Gospel there. See note on c. 8. b.

2. He said unto them, [Have ye received the holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any holy Ghost.]

Paraphrase 2. Hath the holy Ghost, since your receiving the faith, descended on you, and set you apart, given you authority or gifts for the work of the ministery? (see c. 10. 44.) And they said, The doctrine which we received, had nothing in it of the holy Ghost.

3. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptisme.]

Paraphrase 3. And he said, How can that be, when the Christian baptisme is in the name of the holy Ghost? To which they replied, that John's baptisme was all that they had received.

4. Then said Paul John verily baptized with the baptisme of repentance, say­ing unto the people that they should believe on him which should come after him, that is on Christ Jesus.]

Paraphrase 4. And Paul knowing that they by John his baptisme had implicitely acknowledged Christ under the title of [he that comes after] and had promised to repent, and reform their lives, he explicitely taught them the whole doctrine of Christ, and of the holy Ghost also.

5. When they heard this they were baptized in the name of the Lord Jesus.]

Paraphrase 5. And they presently re­ceived and believed it, and were received in as Christian Proselytes in the name of the Father, and the Son, and the holy Ghost.

6. And when Paul had laid his hands upon them, the holy Ghost came on them; and they spake with tongues, and prophesied.]

Paraphrase 6. After this Paul by im­position of hands and bene­diction gave them confirmation, by which means the holy Ghost came on them, and therewith gifts of tongues, and some o­ther extraordinary gifts of the holy Ghost, the same which came as upon the Apostles at the descent of the holy Ghost, ch. 2. so on divers others after, see c. 10. 44.

7. And all the men were about twelve.

8. And he went into the synagogue and spake boldly for the space of three moneths, disputing and perswading the things concerning the kingdome of God.]

Paraphrase 8. And he went and preacht the Gospel in the syn­agogues that were at Ephesus, to the Jewes, for the space of three moneths, labouring to convince them.

9. But when divers were hardened and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples,discoursing [...] dispu­ting daily in the note a school of one Tyrannus.]

Paraphrase 9. But when in stead of being convinced, he saw them, (in an obdurate refra­ctary manner) not onely reject the Gospel, but speak of it contumeliously in publick before the people, he left them, and took those that were converted by themselves, and instructed them daily in a place which was used to entertain scholars privately.

10. And this continued by the space of two years, so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jewes and Greeks.]

Paraphrase 10. And doing thus for the space of two years, all the inhabitants of the Proconsular Asia, both Jewes and Proselytes, had in that space the Gospel preacht to them.

11. And God wrought speciall miracles by the hands of Paul.]

Paraphrase 11. And many extraordi­nary miracles were wrought by Paul, through the power of God, among them.

12. So that from his body were brought unto the sicknapkins [...] handkerchiefs, or note b aprons; and the diseases departed from them, and the evil spirits went out of them.]

Paraphrase 12. For he did not onely cure them which came to him, but by his touching of linen clothes, and sending them to such as were sick, or possest with devils, they were cured immediately.

[Page 411] 13. Then certain of theJewish ex­orcists that came about attempted [...] vagabond Jewes, exorcists, took upon them to call over them which had evil spirits, the name of the Lord Jesus,] saying, We adjure you by Jesus, whom Paul preacheth.

Paraphrase 13. And some of the Jews, that went about to cure disea­ses, and cast out devils (see note on Mat. 12. g.) tried to cast them out by using the name of Jesus Christ,

14. And there were seven sons of one Scevaa Jewish chief priest, [...] a Jew, [and chief of the priests,] which did so.

Paraphrase 14. one of the chief of the families of the Priests, (see note on ch. 4. a.)

15. And the evil spirit answered, and said, Jesus I know, and Paul I know; but who are ye?]

Paraphrase 15. But the devil would not obey them, as not coming with any authority from Christ which had given it to Paul.

16. And the man in whom the evil spirit was leaped on them, and overcame them and prevailed against them, so that they fled out of that house naked and wounded.]

Paraphrase 16. But made the man that was possess'd fall violent­ly upon them, which accor­dingly he did, and was too hard for them all, and tore off their clothes, and wounded them, and made them run away.

17. And this was known to all the Jewes, and Greeks also dwelling at E­phesus; and fear fell on them all, and the name of the Lord Jesus was magni­fied]

Paraphrase 17. And this accident be­ing made known to the Jewes, and natives of Ephesus, wrought very much upon them, and brought many to the faith of Christ.

18. And many that believed came, and confessed, and shewed their deeds.]

Paraphrase 18. And they that were thus wrought on, came, many of them, to the Apostles, and told them the actions or courses of their former lives, to know how agreeable they were to the faith, that so they might forsake or continue in them.

19. Many also of them which used note c charms, or sorcery, curious arts, brought their books toge­ther, and burned them before all men: and they counted the price of them, and found it fifty thousand note d shikels pieces of silver.]

Paraphrase 19. And many that had studied and practised Magick and sorcery, brought out and publickly burnt their books, though they were of a very high value.

20. So mightily grew the word of God, and prevailed.]

Paraphrase 20. Of so great authority was the word of God, the Gospel of Christ, as it was now preach't by Paul among the Ephesians, and those of Asia.

21. After these things were ended, Paul purposed in the Spirit, when he had passed] through Macedonia and Achaia, to goe to Jerusalem, saying, After I have been there, I must also see Rome.

Paraphrase 21. After this, Paul resol­ved or determined with him­self in his passage

22. So he sent into Macedonia two of them which ministred unto him, Timo­theus and Erastus; but] he himself stayed in Asia for a season.

Paraphrase 22. And sending into Ma­cedonia two of his assistants that went with him, and were ready to doe whatsoever he appointed them, viz. Timothy and Erastus, (see note on Joh. 20. b.)

23. And the same time [there arose no small stirre about that way.]

Paraphrase 23. a great stirre was rai­sed among them of Asia about the doctrine of the Gospel.

24. For a certain man, named Demetrius, a silver-smith, which made note e silver chappels of D [...]ana [...] shrines for Diana, brought no smallwork [...] gain unto the crafts-men,

25. Whom he called together with the workmen of like occupation, and said,] Sirs, ye know that by thiswork v. 24. craft we have our wealth.

Paraphrase 24, 25. For one Demetrius, a silver-smith, that dealt in making of little cabinets of silver with the image of Diana in them, had a great many of that trade that wrought under him, who were all maintained by that imployment. And many others of severall occupations were employed about these pictures. And all these, whose livelyhoods were concerned in it, he called together, and said unto them,

26. Moreover ye see and hear, that not alone at Ephesus, but almost through­out all Asia, this Paul hath perswaded and turned away much people, saying, That [they be no Gods which are made with hands.]

Paraphrase 26. the Images which we make and worship, are not indeed true Gods.

27. So that not onely this [ourportion [...] craft] is in danger to be set at nought; but also that the Temple of the great goddesse Diana should be despised, and her magnifi­cence should be destroyed, whom all Asia and the world worshippeth.

Paraphrase 27. trade, by which we get our living,

28. And when they heard these sayings, they were full of wrath, and cried out, saying,The great Diana Ms. [...] Great is Diana of the Ephesians.]

Paraphrase 28. And hereupon they were enraged, and cried down the doctrine of Paul, by crying up Diana, the goddesse of the Ephesians, so long worshipt by them.

29. And the whole city was filled with confusion: [and having caught Gaius and Aristarchus, men of Macedonia, Pauls companions in travail, they rushed with one accord into the Theatre.]

Paraphrase 29. And in this hurrey they seiz'd upon two of Pauls companions, and brought them out, probably with an intention (howsoever they were hindred) to throw them to combate with wild beasts upon the stage (see note e) as it was ordinary to doe with malefactors.

30. And when Paul would have entred in unto the people, the disciples suffered him not.]

Paraphrase 30. And Paul was willing to have come among them, with an intention to give them an account of the faith of Christ contrary to these Idol-worships of theirs; but the Christians that were there perswaded him to the contrary.

31. And certain ofthe Asian Priests be­ing friendly to him the note f chief of Asia, which were his friends, sent unto him, advised him [...] desiring him that he would not adventure himself into the Theatre.]

Paraphrase 31. And some of the Prae­fects of the games or sports there, which being consecrated to their Gods, were intrusted to the charge of the priests, were so kind to him, that, knowing the purpose of the people to cast him to the wild beasts, they sent to him to keep close, and not to come out among the people, as he meant, v. 30. lest if they took him, they should carry him (as it seems they meant, see note on 1 Cor 15. d.) and cast him to wild beasts on the theatre.

32. Some therefore cried one thing, and some another: for [the assembly was confused,] and the more part knew not wherefore they were come together.

Paraphrase 32. a great hubbub and confusion there was,

33. And some of the mul­titude brought forth Ale­xander, the Jewes exa­mining him And they drew Alexander out of the multitude, the Jewes note g putting him forward: and Alexander beckned with the hand, andwas wil­ling to make apo­logie [...] would have made his de­fence unto the people.]

Paraphrase 33. And some of the po­pular officers brought out Alexander, a Jewish professor of the faith, and the Jewes examined and questioned him, believing (probably) that he would excuse himself, and lay the fault upon Paul: And he made a signe with his hand, that he would gladly make his own apologie, and give them an account of the whole matter.

[Page 412] 34. But when they knew that he was a Jew, all with one voice about the space of two houres cried out, Great is Diana of the Ephesians.]

Paraphrase 34. But the heathens of Ephesus knowing that he was a Jew, and supposing that he was for Paul's way, and that derogatory to Diana (though the truth is he meant to dear himself, and lay the blame on Paul, for which he is said to have done him much injury, 1 Tim. 1. 19. and 2 Tim. 4. 14.) they would not permit him to be heard, but cried for two houres space, Diana, the great Diana, the Goddesse of the Ephesians.

35. And the Register stilled the people, and said, And when the note h Town-clerk had appeased the people, he said, ye men of Ephesus, what man is there that knoweth not, how that the city of the Ephe­sians is the sa­crist is a note i worshipper of the great Goddesse Diana, and of the image which fell down from Jupiter?

Paraphrase 35. And the Register of their games composed and quieted the people with this oration, Every body knows that Ephesus among the ci­ties of Greece hath the honour to be called the chief officer in the worship of Diana, to whom it belongs to preserve and adorn her Temple, and the Temple that encloses that image that fell down out of heaven from Jupiter, (so much talk't of a­mong the heathens.)

36. Seeing then that these things cannot be spoken against, ye ought to be quiet, and to doeno beady thing [...] nothing rashly.]

Paraphrase 36. And therefore this be­ing granted by all, what need is there of this so much adoe?

37. For ye have brought hither these men, which are neither robbers of Churches, nor yet blasphemers of your Goddesse.]

Paraphrase 37. For this Paul, &c. hath neither robbed your Temples, nor spoken any thing against your Goddesse Diana.

38. Wherefore if Demetrius and the crafts-men which are with him have note k a matter against any man,the court­daies are come, and the [...] ­fuls are pre­sent note l the law is open, and there are deputies, let them im­plead one another.]

Paraphrase 38. As for Demetrius and the trades-men that depend on him, if any man hath done them any injury, let them form their inditement or accusation, 'tis now a fit time for them to have justice done them, the court sits, let them bring in their charge.

39. But if yeseek or require any thing [...] enquire any thing concerning other matters, it shall be deter­mined in a lawfull assembly.]

Paraphrase 39. But if you have any other suit or controversie a­mong you, it shall be referred to such a meeting or judicature as the law appoints for such matters.

40. For we are in danger to beaccused of a riot for this daies work, [...] called in question for this daies uproar, there being no cause whereby we may give an account of this concourse.

41. And when he had thus spoken, he dismissed the assembly.

Annotations on Chap. XIX.

a Note: [...] V. 9. School of one Tyrannus] There were (two kinds of schools among the Jewes, wherein the Law was taught, private or publick. 1. Private, wherein any Doctor entertained scholars, and such was this of Ty­rannus here, contained under the title, [...] houses of learning, mentioned by Maimonides, as one kind of their holy places; their Schools, and not one­ly their Synagogues, being accounted so. Then 2dly, Publick, where Consistories sat to resolve differences of the Law.

b Note: [...] V. 12. Aprons] [...] is lightly changed from the Latine semicinctum, that which is called by the Chaldee [...] or cingulum coriaceum, or succinctori­um, which work men put before them, that they may not foule their cloathes, an apron, or napkin supplying the aprons place. The difference which Theophylact and Oecumenius make between [...] and these is, [...] that Sudaria are applyed to the head, as a cap, or ker­chief; the latter to the hands, as an handkerchief. [...], saith Oecumenius, [...], they carry them in their hands, to wipe off moistures from the face, swet, spittle, tears and the like.

c Note: [...] V. 19. Curious arts] What is the meaning of the [...], or curious things, here used among the Ephe­sians, will be best guest first by Hesychius's glosse, and then by a passage in Irenaeus, both misread in the ordi­nary copies, In Hesychius we have [...] (that should be [...]) [...]. The word denotes their heathen rites of purgations. Of their lustrations, or purgations, the heathen books are full; see Porphyry [...]. Iamblichus, Hierocles, Marinus de vita Pro­cli, Plotinus, &c. All which were nothing but ma­gick and sorcery, [...] and [...], and according­ly the Greek fathers on this place say they were their [...] books of sorcery, that here were burnt. Irenaeus l. 1. c. de Simonian. hath these words, Ama­toria quoque & agogima—& quaecunque sunt alia parerga (it should certainly be perierga) apud eos studiosè exercentur, Love-charms, and philtres, and all other such curious, that is, Magical, tricks, are in great use among them. l. 2. cp. [...] So in Aristaenetus, [...], he seemed to be a Magician, and [...], acting the part of wit­ches. So in S.l. 10. c. 42 Augustines Confessions, Curiosae visio­nes are Magical apparitions. [...] These are the [...] medicaments, from which Sorcerers are generally cal­led [...] medicamentarii, as the Latines use ve­neficae witches, from venena poysons; not that they al­waies use medicaments, but many times only charms and words in stead of them. And accordingly Me­nander mentions them proverbially of Ephesus here, [...], Ephesian charms, or spells, which such an one [...], walks, and speaks to the bridegroom and his bride. These are the [...], Ephesian words, or writings, so often spoken of by writers, as charms, or spells. Of them Hesychius gives an account, [...]. These words are much deformed, but by the help of a passage in Clemens Alex. Strom. l. 1. c. 18. may easily thus be mended. [...]. The Ephesian words were antiently six but afterwards deceivers added others also: the names of the former were, &c. and the signification of them, darknesse, light, the earth, the year, the sun, and truth, (see Canter. Var. lect. l. 1. c. 18.) Of which he concludes, [...], these are sacred and holy, that is, part of the heathen Idolatry. See Plutarch. Sym­posiac. 7. Clemens Alex. Strom. l. 5. Eustathius ad Homer. Odyss. 21. Suidas, and the books of the Greek Proverbs. And so the [...] are the sorcerers, or Magicians among them, who brought [Page 413] the books of their black art, which though they were of great value, and would have been sold for much, yet they neither kept, nor sold, but as a testimony of renouncing their former course, they burnt them pub­lickly.

d Note: [...] Ib. Pieces of silver] The Hebrew [...] that is lite­rally rendred [...], silver, signifies peculiarly siclum argentum, a silver shekel, among the Hebrews. See Note on Mat. 26. d.

e Note: [...] V. 24. Silver shrines for Diana] In the Idolatry of the Heathens, it is sufficiently known, that they were wont to carry the images of their false Gods about in pomp, that is, procession, from one city to ano­ther. This they did in a Chariot, that was solemnly consecrated for that imployment, and by the Romans styled Thensa, that is, the chariot of their Gods. But beside this greater, there was a lesser frame wherein it was placed, a box, or shrine, called Ferculum by them. Accordingly at the bestowing of divine honours on their great men alive, or dead, the Romans had their Circaean games, and in them, Thensam, and Ferculum, that Chariot, and that Shrine bestowed on them. As it is related of Julius Caesar. This Ferculum among the Romans differs not much from the Graecians [...], a little Chappel, representing the form of a Temple, with an image in it, which being set upon the Al­tar or other solemn place, and the valve, the leaves or dores open'd, the image stood, or fat in state, and so was represented to the spectators. Accordingly an old anonymous Scholiast on Aristotles Rhetoricks, l. 1. c. 15. hath these words, [...], noting the [...] here to be [...] Chaplets with Images in them of wood, or any other metall, (as here of sil­ver v. 24.) which they make, and sell, as here ver. 25. they are supposed to doe, and so get wealth by that trade. Thus we have mention in Athenaeus of [...], which, saith he, is [...], a vessel wherein they place their images of Ju­piter. On which saith the learnedDeipnes. l. 11. Casaubon, p. 500. erant simulacra haec armariis inclusa, quae ad sacellorum modum fi [...]bant, these images were put in cases, which were made like chappels. So S. Chrysostome, making them to be [...] as little cases or shrines. Agreeable to this is it,Lib. 22. that Ammianus Marcellinus saith of Asclepiades, that whithersoever he went he carried about with him Deae coelestis argenteum breve figmentum, a small silver image of Urania. And Dion of the Roman ensigne (which is known to be an Eagle) that it was [...], a little temple, [...] l. 40. and in it a golden eagle; and again, [...] there was, D. l. 39. saith he, [...], a short, or little, chappel of Juno, [...], set upon a table. This hath been shew'd (Note on ch. 7. f.) to be the meaning of the tabernacle of Moloch, [...] Act. 7. 43. taken from Am. 5. 26. [...] there, the tabernacle of your King, but by the LXX [...], the tabernacle of Moloch, (that word in Hebrew signifying a King) where [...], ta­bernacle, is the chaplet wherein was the figure of that false God, or starre so call'd. And that it is so, may be guest by that which followes there, [...] the [...] the figures which you made to worship, which it seems were put in such tabernacles or chap­pels to that end. The like also was the [...] the tabernacle of Benoth, or Venus, another of those false deities, whose image was enshrined in such a little Chappel; [...] [...] or [...], to be worshipped. What [...] or Diana is, there is little question, no other than the Moon; and therefore saith Cleomedes Meteor. l. 2. c. 5. p. 111. it was the fashion [...] to give torches to those that went into Diana's Temple, adding [...], for this is a sign set to express that the Moon receives her light from without, that is, from the Sunne.

f Note: [...] V. 31. Chief of Asia] Among the Heathens there were agones & games instituted ad placanda bona numina, to appease the good deities, saith Labeo, as sacrifices and victims to appease the bad or angry. And therefore in the Anthology, the [...] the four games in Greece, Olympian, Ne­maean, Isthmian, Pythian, are called [...], all four sacred: And so in Julian [...]. there is men­tion of the [...], the running of horses, [...] in the feasts of the Gods; and in the Re­script of Honorius and Theodosius, sacra munera, sacra festa, sacros agones, sacred offices, sacred feasts and sacred games. The Original of them is set down byAntiq. Rom l. 4. Dionysius Halicarnasseus, as from the Grecians they were imitated by Servius Tullus, and put into one body. They built Temples, saith he, by common charge, some to Diana of Ephesus, some to Apollo; and assembling there at set times with their wives and children, they imployed themselves both in sacrifices and in merchandice. There were publick Agones, Race-horses, Wrestlers, Musicians, and rewards were proposed to the Victors, and presents were by the cities brought to the Gods. And when the Games, and Marts, and other festival and publick jollities were ended, if any city had a quarrel against another, the Judges were ready to compose it. Then they consulted of com­mon affaires of warre against the barbarians, and peace among themselves. Thus farre Halicarnasseus. At Rome the Pontifices, or chief priests, were presidents of these. And therefore when the Heathen customes had gotten in among the Jewes, we find Jason 2 Mac. 4. 7. buying the Pontificate, and with it the power of instituting and moderating their games; and so in the severall provinces the severall chief Priests, who were called by the names of the Pro­vinces which they administre [...]; so [...], the Go­vernour of Cyprus, 2 Mac. 12. 2. so [...], saith Observ. l. 2. c. 13. Cujacius, Sacerdotes istius Provinciae, qui ludos in honorem Deorum celebrari solitos curarent, modera­rentur, praesiderent, The officers of Syria, that is, the Priests of that province, which took care of their games, which were customarily celebrated to the honour of their Gods, ruled them, presided in them. So Bithy­niarchae, the officers of Bithynia, Cappadociarchae of Cappadocia, and here Asiarchae of Asia, that is, the officers of those so many Provinces; not Kings, or Pro­consuls, or Procurators, the rulers and Governours of them, but popular officers or ministers, to whom the care of those things was intrusted, and the office was sacerdotal. Whence in the Epistle of the Church of Smyrna, concerning S. Polycarp's Martyrdome, Philip the Asiarcha, who presided there in their spe­ctacula, their [...], which are there called [...], as in the Fathers Venationes, is after styled [...], are byl. 6. §. 14. Modestinus recited among the [...] chief priesthoods of those nations. And so Phoeniciarchia, and Syriarchia, among the species of priesthood by Constantine the Great, * l. 1. de Natural. liberis. in his Rescript. So in the Basilica, [...], the priesthood, that is, the office of managing their sports, or spectacles. Be­side these which were National Officers, to whom be­longed [...] in Aristides, the common preisthood of Asia, the managery of their [...] common games, there were others in particular cities, [...], [...] c. 17. 6. the city magistrates, the [...], all commands or offices of some honour among them, as appeared by Jasons purchasing them together with the priesthood, but yet subject to the people, as being executioners and mini­sters of their will, and not sent them from Rome, but [Page 414] chosen by themselves out of the chief men, or wealthiest citizens among them. To these belonged also the exe­cution of malefactors, [...] condemned to the [...], or fighting with beasts on the Theatre, a customary ce­remony or complement of their festivities (see Note on 1 Cor. 15. b.) and so some of them here being kind to S. Paul, warned him not to come our, know­ing the purpose of the people to have him thus put to death, if they could light on him. And that appears by the Registers speech ver. 37. [...], &c. these men, Paul and his com­pany, are neither robbers of Churches, nor blasphemers of your Goddesse, yet you have dealt with them as if they were, bringing or dragging them to the Theatre; for so 'tis said ver. 29. that they ran, or hurried, into the Theatre, [...] [...] carrying or haling along with them thither Gaius and Aristarchus, Pauls fel­low-travellers; and v. 33. [...] some of the multitude, [...] [...], brought forth Alex­ander, who, it seems, was a Christian of Ephesus, though one that forsook Paul (probably upon the dan­ger at this time) 1 Tim. 1. 20. and, having done so, did him much injury, 2 Tim. 4. 14. and here was a­bout to excuse himself to the people, (to escape the hazard approaching,) and lay all the blame on Paul. Of this Alexandar saith Photius, Epist. [...], That [...], Neither wanting accusations, nor hoping to find any, became he alone both tongues and hands, in the plurall, against his greatest benefactors. [...] Where as [...] being set for [...], some out of the multitude, signifie some of the popular officers, serjeants or apparitors, so [...] their bringing him forth, is to be under­stood as an act of their office, to bring forth to exa­mination, (as among the Greek lawyers, the serjeants [...] in the Gospels, are styled [...], those that serve men with writs and bring them before their courts.) And therefore it follows that the Jewes did [...], question him that was thus brought forth, examined him about S. Paul. See Note g.

g Note: [...] V. 33. Putting him forward] [...] hath a peculiar notion among the Grammarians, proper to forinsecall matters; it signifies to examine, to question upon interrogatories, to call any man into the court to testifie his knowledge concerning any thing in que­stion. So saith Phavorinus, [...] and [...] to question, and [...] to call a man as a witnesse. So Domninus (cited by Jo. Malela l. 12.) speaking of the [...] an officer in the agones, [...], the Senate and people called him to testifie what was done in the agones. Accordingly must the Glosse of Hesychius be mended, not as the printed copie hath it, [...], but [...], noting this use of the word for interrogating a witnesse, calling a man to testifie, [...] to appeal to for the truth of what is controverted. And so the meaning of this whole passage is, that Alexander, a Christian of Ephe­sus, but a Jew by birth, was in this tumult about S. Paul seised upon by the serjeants, and brought forth, and the Jewes, that were malicious to S. Paul, think­ing that Alexander might be brought to lay some blame upon him, question'd and examined him, and then he was presently desirous to have made his Apo­logie to the people, that is, to avert the danger from himself, by laying it upon others. And although, by reason of the crie that follows, v. 34. he is not per­mitted to doe it to the people, yet by what S. Paul after saith of him, it appears that he forsook the Chri­stian profession, 1 Tim. 1. 20. and renounced, or blasphemed, that is, forsook Christ, and did S. Paul very great injury, 2 Tim. 4. 14.

h Note: [...] V. 35. Town clerk] [...] is the name of an office in the sacri agones, the Register or Actuary, who registred the Victors names in a book or table, cal­led [...], and the office where those records were put was [...], saith Petrus Faber Agonist. l. 3. c. 23, and 27. Of the ordinary [...], saith Phavorinus, [...], they had no authority, but onely to write, and read what they had written. So saith the Scholiast on Thucydides, [...], that used to read to the people the registers of their businesse. But in these sacred games, where every thing was sacred also, (the Alytarcha bearing the person of Jupiter, the Amphithales of Mercury) the [...] here, saith Domninus, cited by Johannes Antiochenus, was honoured and adored as Apollo, wearing a white robe, and a crown of pure gold; and being, saith he, chosen by the Senate and people, he was the better qualified to doe what is here affirmed of him, to appease the people. For that this should be applicable to Alexan­der the Jew ver. 33. and that it was he, of whom it was here said, [...] [...], he said, Ye men of Ephesus, &c. is a strange oversight of the learned CardinalAn. Ch. 57. [...]. 180. Baro­nius caused by not adverting to the Greek, [...]. Where it is visibly the [...] which had appeased the tumult, and which said, Ye men of Ephesus, &c.

i Note: [...] Ib. A worshipper of Diana] That the Ephesians, when they were besieged by Croesus, devoted or consecrated their city to Diana, [...], trying with a rope the Temple and the wall of the city together, is affirmed by Herodotus l. 2. From hence it is, that that city had a peculiar relation to Diana ever after. But there being other cities that worship­ped that Goddesse also, this is not, alone, sufficient to appropriate that title to Ephesus, to be her [...], or Sacrist. That this was the title of a sacred office, ap­pears by Plato de Legib. [...], they must constitute priests of both sexes, to be in this office of Sacrist to their Gods. The word signifies [...], saith Phavo­rinus, he that takes care of the Temple; [...], he that adornes it, saith Hesychius; and [...], he that makes clean, saith Suidas; from [...] to sweep, or [...] to beautifie, saith the Scholiast on Ari­stophanes in [...]. p. 61. This office at other times be­longed to other cities, and accordingly in antient In­scriptions we find [...], the Ni­comedians being the third time in that office; and parti­cularly of Diana, [...], the Magnesians having that office, in Maximinus's time: and this in respect of the [...] the holy Games, which in honour of the Gods, peculiarly of Diana, were in Greece, sometimes in one city, sometimes in another, according to the Gods which were celebra­ted by them. So that now those festivities being cele­brated to Diana, and this year, and at this time kept at Ephesus (which is also the reason of the concourse of the people at this time) Ephesus had now the honour to take care of Diana's service, and so to be her [...], her Sacrist, or aeditua, or Church-warden, as the Syriack renders the word in this place; and that is the meaning of the [...] being at this time, this year, Diana's Sacrist.

k Note: [...] V. 38. A matter] The Hebrew [...] which signi­fies [...] word or speech signifies also accusation, and is accordingly rendred [...] Exod. 18. 22. and [...] enditement Exod. 18. 16. and accordingly here the one is taken for the other, [...] speech, for an ac­cusation.

l Note: [...] Ib. The law is open] [...], saith Phavorinus, is [...], a day when a court is [Page 415] kept; and so in Suidas and the Glossary [...] is expounded to be the time when men goe to Law; and the same is the meaning of [...], a time not of vacation or lay-daies, but of judica­tures, term-time, as we call it, when the Proconsuls, who are the judges, were present to decide any con­troversie. The word signifies also judicature simply; so in Strabo Geog. l. 13. p. 629. [...], the provinces in which they exercise their judicatures, and give every man his right. And so in Hesychius, [...] (perhaps it should be [...]) [...] distribution of ju­stice; and [...], judgment, and calling of a court.

CHAP. XX.

1. AND after the uproar was ceased, Paul called unto him the disciples, and embraced them and departed for to goe into Macedonia.]

Paraphrase 1. And this commotion being thus composed at E­phesus, Paul called all the Christians together, and having constituted Timothy Bishop of Ephesus, 1 Tim. 1. 3. he took his leave of them, and departed from Ephesus, and past the direct way from thence (by Troas 2 Corinth. 2. 12, 13.) to Macedonia.

2. And when he had gone over those parts, and had given them much exhorta­tion, he came into Greece,]

Paraphrase 2. And there he spent some time, instructing and con­firming them in the faith, and in all Christian practice (see note on John 14. b.) and after that, departing thence, he wintred in Epirus Tit. 3. 12. and came into Greece,

3. And there abode three moneths: and when the Jewes laid wait for him, as he was about to saile into Syria, heresolved [...] purposed to return into Macedonia.]

Paraphrase 3. And there he staid three moneths: And being now on his journey to Syria, to carry almes to Judaea, he was diverted by an advertisement that the Jewes, which knew of his pur­pose, laid wait for him in the way thither to rob him, and to take away his life; thereupon he changed his determination, and resolved to goe a little out of his way, and again to passe through Macedonia the third time.

4. And Sopa­ter of Beroea accompa­nied him as farre as Asia [...] And there accompanied him into Asia Sopater of Beroea: and of the Thessalonians, Aristarchus, and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus:

5. These going before, [...]arried for us at Troas.]

Paraphrase 4, 5. And Sopater went a­long with him as farre as A­sia, never parting from him: but Aristarchus, and Secun­dus, and Gaius, and Timo­theus, and Tychicus, and Trophimus, these six went not with him through Macedonia (Sopater onely doing so) but went be­fore to Asia, and expected Paul and his company at Troas, who accordingly came thither.

6. And we sailed from Philippi, after the daies of unleavened bread, and came unto them to Troas in five daies, where we abode seven daies.]

Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia, and came and met them at Troas, and sta [...]ed there with them seven daies.

7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and con­tinued his speech untill midnight.]

Paraphrase 7. And on the Lord's day, or Sunday, the Christi­ans being met together to re­ceive the Sacrament, (Act. 2. 46.) Paul spake to them at large, and meaning to be gone the morrow, continued his exhortation to them untill midnight.

8. And there were many lights in the upper chamber, where they were gathe­red together.

9. And there saton the [...] in a window a certain young man, named Eutychus, being fallen into a deep sleep: and as Paul was long preaching he sunk down with sleep, and fell down from the third loft, and was taken up dead.

10. And Paul went down and fell on him, and embracing him, said, Trouble not your selves, for his life is in him.

11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.]

Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ, and Paul farther instructing them till the next morning, then he departed.

12. And they brought the young man alive, and were not a little comforted.]

Paraphrase 12. And the youth that fell out of the window, and was dead v. 9. recovered, and they were joyfull at it.

13. And we went before to ship, and sailed unto [ note a Assos] there intending to take in Paul: for so he had appointed, minding himself to goe afoot.

Paraphrase 13. Assos, a sea-town of Asia,

14. And when he had met with us at Assos, we took him in, and came to Mi­tylene.

15. And we sailed thence, and came the next day over against Chios, and the next day we arrived at Samos, and tarried at Trogyllium, and the next day we came to Miletus.

16. For Paul had determined [to saile by Ephesus,] because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

Paraphrase 16. not to go in, or stay at Ephesus, but to passe by,

17. And from Miletus he sent to Ephesus, and called the Elders of the Church.]

Paraphrase 17. But yet desirous to speak with the Bishops of A­sia, see Note on c. 11. 6. he sent to Ephesus, the chief Metropolis of Asia, and by that means gave notice to the Bishops of Asia, that they should come to him to Miletus.

18. And when they were come to him, he said unto them, [Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons,

19. Serving the Lord with all humility of mind, and with many tears and temptations, which befell me by the lying in wait of the Jewes,]

Paraphrase 18, 19. Ye know in what manner I behaved my self a­mong you of Asia, all the space of three years that I was among you preaching the Gospel, with all humility and affection, with great sorrows, and hazards of dangers from the Jewes, which conspired against my life,

[Page 416] 20. And how I have not drawn back, or refused to declare unto you what­soever was profitable, and to teach [...] how I kept back nothing that was profitable unto you, but have shewed you, and taught you publickly, and from house to house,]

Paraphrase 20. And how without all feare or tergiv [...]rsation I freely declared to you all things that I thought usefull for you to know, willing to use all opportunities of instructing any both in the publick synagogues ch. 19. 8. and in private schools v. 9. and in your severall houses, whither I also came,

21. Testifying both to the Jewes, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.]

Paraphrase 21. Preaching to the Jewes and Proselytes in their syna­gogues, and to the Gentiles elswhere the whole doctrine of the Gospel, assuring them that there was pardon to be had from God, upon amendment of their former lives, forsaking of all the impieties which they had been guilty of, through neglect of the Mosaicall Law, and the dictates of nature, which before they stood obliged to observe, and exhorting them that they should live according to the pure doctrine of Christ for the future.

22. And now behold,being bound in Spirit I go I goe note b bound in the Spirit unto Jerusalem, not know­ing the things that shall befall me there;

23. Save that the holy Ghost witnesseth in every city, saying, That bonds and afflictions abide me.

24. But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the ministery which I have re­ceived of the Lord Jesus to testifie the Gospel of the grace of God.]

Paraphrase 22, 23, 24. And now I am a going to Jerusalem, wil­ling and ready to endure what shall befall me there, and fore­seeing that there I shall be ap­prehended, and imprisoned, being told it by those that have the gift of prophecie, (as afterwards again it appears he was, c. 21. 4, & 11.) wheresoever I come, and I am prepared for it; and I know not whe­ther death it self may not attend it: but whatsoever it is, I am ready to suffer it for the Gospel's sake (see c. 21. v. 13.) and count nothing of it, no nor of losse of life, if I may successfully preach the Gospel, and serve Christ faithfully in the office which he hath intrusted to me, (see note on Heb. 13. d.)

25. And now behold, I know that ye all, among whom I have go ne preaching the kingdome of God, shall see my face no more.]

Paraphrase 25. And now this I know, that after this my departure from you, ye are never likely to see me again, ye, I say, of Asia whom I have so long converst with, preaching the Gospel among you; and therefore I shall take this long farewell of you.

26. Wherefore I take you to record this day, that I am pure from the blood of all men.]

Paraphrase 26. And to that end, I proclaim to you all, that I am guiltlesse of that ruine that will I foresee befall those that do not keep close to Christ, having done my best to prevent it.

27. For I have not shunned to declare unto you all the counsell of God.]

Paraphrase 27. For I have fully com­municated to you the whole Christian doctrine, which may serve you as an anti [...]ote against all the heresies which are likely to break in among you, v. 29.

28. Take heed therefore unto your selves and to all the flock, over the which the holy Ghost note c appointed you Bishops hath made you overseers, togovern [...] feed the Church of God, which he hath purchased with his own blood.]

Paraphrase 28. Wherefore, ye that are Bishops or Governours of the severall Churches of Asia, Revel. 1. 11. (see note on Phil. 1. 6) and who were designed to that office by the appointment of God himself, look to your selves and to the Churches committed to your trust, to rule and order all the faithfull Christians under you, those whom that Christ might gain to himself, he laid down his own life to purchase them.

29. For I know this, that after my departing shall grievous wolves enter in among you not sparing the flock.]

Paraphrase 29. For 'tis certain that when I am gone, you will soon be solicited with false teachers, seducing the faithfull, and doing great mischief.

30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.]

Paraphrase 30. And some of your own Churches shall vent pernici­ous false doctrines to make divisions and factions, and get followers.

31. Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day with tears.]

Paraphrase 31. Be ye carefull there­fore, remembring how much sorrow and tears it hath cost me to forewarn you of these things beforehand.

32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.]

Paraphrase 32. And now I recommend you to God and the Gospel (see note on Heb. 13. d.) which if adhered to, will be able to instruct and perfect you, and to bring you to the blisse of Saints.

33. I have coveted no mans silver, or gold, or apparell.]

Paraphrase 33. I have not endevoured to make any worldly advantage by my preaching.

34. Ye [...], you your selves know that these hands have ministred unto my neces­sities, and to them that are with me.]

Paraphrase 34. But you can witnesse for me that I have, by work­ing at my trade of making tents, maintained my self, and those that are with me.

35. I have shewed you all things, how that so labouring you ought to support the weak, and to remember the words of the Lord Jesus, how he said,it is a blessed thing to give, rather then receive [...] It is more blessed to give then to receive.]

Paraphrase 35. I have as by words, so by actions also, demonstrated to you, how that such as ye, that is, Bishops and Governours of the Church, are to take care of the sick and poor (see 1 Cor. 12.) and rather indevour by paines taking to enable your selves to relieve others, then to be chargeable or burthensome to others, according to that saying of Christ (not recorded in the Gospels) That 'tis a blessed and an heroicall thing to give to others out of a mans own earnings, and this infinitely more blessed, and better becoming a Christian, then to be relieved by others.

36. And when he had thus spoken he kneeled down and prayed with them all.

37. And they all wept sore, and fell on Pauls neck and kissed him,

38. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him to the ship.

Annotations on Chap. XX.

a Note: [...] V. 13. Assos] Strabo maketh this Assos a city of Aeolis l. 15. p. 735. and so, saith he, doth Hella­nicus, [...] l. 13. p. 610. And so (saith [...] Stephanus Byzantius) doth Alexander Cornelius, [...], Alexander Corne­lius saith that Assos is in Mysia: For what is [Page 417] there Mysia, is all one with Aeolis in other writers; for of Mysia saithl. 1. c. 18. Pomponius Mela, Ex quo ab Aeoliis incoli coepit, Aeolis facta, From the time that it was inhabited by the Aeolians, it was called Aeolis; Nat Hist. l. 5. c. 30. and Pliny, Aeolis proxima est, quon­dam Mysia appellata, Aeolis sometime called Mysia. This Assos is by Strabo reckoned as the first principal sea-town of Mysia, going from Lectum to Caeicus over against Lesbus, and Adramyttium, mentioned here c. 27. 2. [...]. Strabo Geogr. l. 13. p. 581.

b Note: [...] V. 22. Bound in the Spirit] What bound in Spi­rit signifies may perhaps be judged by the like phrase poor in Spirit Mat. 5. 2. That signifies him, which though he be not actually poor, yet is prepared to bear poverty contentedly. And so Paul resolving to ven­ture the hazard of imprisonment here, by going up to Jerusalem, whither if he goe, he knowes, and the Spi­rit of God tells him v. 23. it will befall him, may be said to be bound in Spirit. But it may also be interp [...]e­ted onely of his presaging and foreseeing his bonds, which being revealed by the Spirit of God to others of him, and probably immediately to him also, he may be said to be [...], bound in the Spirit in that respect. Nay, 'tis possible it may signi­fie no more than resolved, and so bound in spirit, or full purpose of mind, as ch. 19. 21. [...], he purposed in spirit: but this more unmoveable than that. See ch. 21. 12, 13.

c Note: [...] V. 21. Hath made you overseers What [...] put, or set, or appointed, importeth here, is somewhat un­certain. It may signifie thei [...] Ordination to the Episcopal office, attributed to the holy Ghost, as to the Originall, by whose descent upon the Apostles, they were autho­rized to communicate this authority, to give Commis­sions to others, who were to succeed them in the d [...]gni­ty and office of Governing of Churches. But it may also signifie the act of designation, election, nomina­tion to this dignity, which at that time was done by the special Revelat on of God, and so might properly be attributed to the holy Ghost. So of Mathias it ap­pears that he was designed by lot, and chosen by God to succeed Judas in his office, Act. 1. 24. So c. 13. 2. the holy Ghost said, Separate me Saul and Barnabas for the work, &c. So Timothy the Bishop of Ephesus is said to be advanced to it [...], [...] by prophecy by particular Revelation; of which S. Chrysostom [...] saith, that as the Priests antiently were made by Prophecy, so Timothy was [...] by the suffrage of God, chosen to his office. [...]. So saith Cle­mens Romanus Ep. ad Cor. that the Apostles constitu­ted Bishops. [...], trying, or appro­ving, them by the Spirit; andSee Ens [...]. l. 3. c. [...] Clemens Alexandrinus of S. John, and the Bishops of Asia here, that he did constitute Bishops [...], of those that were signified by the Spirit. And so this is the most probable notation of it in this place.

CHAP. XXI.

1. AND it came to passe, that after we wereplucked, snatched [...] gotten from them, and had launched, we came with a straight course] unto Coos, and the day follow­ing unto Rhodes, and from thence unto Patara.

Paraphrase 1. After this sad parting (c. 20. 37.) from the Bishops of Asia at Miletus (c. 20. 17.) we took ship, and sailed prosperously without any incommodation

2. And finding a ship sailing over into Phoenicia, we went aboard and set forth.

3. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the shipSee note on c. 15. c. was to unlade her burthen.

4. And finding disciples, we tarried there seven daies, whospake to Paul not to go up [...] said to Paul through the Spirit, that he should not goe up to Jerusalem.]

Paraphrase 4. And meeting there with some that had received the Gospel, and were indued with gifts, particularly that of prophecy, (see ch. 20. 23, 24.) we staied with them a while at lyre, and they by revelation told Paul, that he would incurre much hazard by going up to Jerusalem, and therefore advised him not to goe.

5. And when we had accomplished those daies, we departed and went away, and they all brought us on our way with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed.]

Paraphrase 5. But this moved not Paul (see c. 23. 24.) but we left that place, all of them, men, women, and children attending us out of the city, and there on the sea shore we kneeded down, and prayed at parting.

6. And when we had taken leave one of another, we took ship, and they re­turned home again.

7. And note a having sailed when we had finished our course from Tyre, we came to Ptolemais and saluted the brethren, and abode with them one day.

8. And the next day [we that were of Pauls company departed, and came unto Caesarea, and we entred into the house of Philip the Evangelist (which was one of the seven) and abode with him.]

Paraphrase 8. Paul and the rest of us that accompanied him, (whereof Luke the writer of this book was one) went from Ptolemais to Caesarea a haven town in Syria (see note on c. 18. c.) called Strato's tower, but rebuilt by Herod, and called Caesarea (see note on Matth. 16. [...] and went into the house of Philip, he that, being one of the seven Deacons, was by the Apostles sent out to Samaria and [...] places to preach the Gospel, (see note on Joh. 20. 21.) and with him we made some stay.

9. And the same man had four daughters, virgins, which [did prophesie.]

Paraphrase 9. had the gift of fore­telling things to come.

10. And as we tarryed there many days there came down from Judaea a cer­tain [Prophet] named Agabus.

Paraphrase 10. See note on c. 15. e.

11. And when he was come unto us [he took Pauls girdle and bound his own hands and feet, and said, Thus saith the holy Ghost, So shall the Jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles.]

Paraphrase 11. after the manner of Prophets of old, which often prophesied by sy [...]bols, or si­gnificant expre [...]s, of what they foretold, he took Pauls girdle, and bound his hands and feet with it, and said, It hath been revealed to me by God, that after this manner that I have bound my self with Pauls girdle, so the Jews of Jerusalem shall bind Paul, and deliver him to the Procurator of the Romans to be put to death.

[Page 418] 12. And when we heard these things, both we and they of that place besought him, not to go up to Jerusalem.

13. Then Paul answered, [What mean ye to weep, and to break mine heart? for I am ready, not to be bound onely, but also to dye at Jerusalem, for the name of the Lord Jesus.]

Paraphrase 13. Why do you by your compassionate sad disswasions trouble and grieve me, who have nothing else to afflict or disturb me, but your importunity against my taking this journey? For of my self I am most heartily willing to suffer any thing, bonds or death it self, for the propagating of the Gospel of Christ, or for the professing my constancy in it, in despight of all persecutions.

14. And when he would not be perswaded, wewere quiet [...] ceased, saying, The will of the Lord be done.

15. And after those daies we [took up our carriages, and went up] to Jeru­salem.

Paraphrase 15. laded mules with the goods which we had with us, and took our journey from Caesarea

16. There went up with us also certain of the disciples of Caesarea,bringing us to one Mna­son a Cypri­ote [...] and brought with them one Mnason of Cyprus, [an old disciple, with whom we should lodge.]

Paraphrase 16. one who had former­ly received the faith when Paul and Barnabas were at Cyprus, (c. 13. 4.) who would gladly entertain us at our journeys end.

17. And when we were come to Jerusalem, the brethren received us gladly.

18. And the day following, Paul [went in with us unto James, and all the El­ders were present.]

Paraphrase 18. and we went to James the Bishop of Jerusalem, (see note on 1 Cor. 1 [...]. a.) who with all the Bishops of Judaea (see note on Phil. 1. b.) were assembled together, that they might in councel consider of S. Paul's businesse.

19. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministerie.

20. And when they heard it, [they glorified, the Lord, and said unto him, Thou seest, brother, how manymyraids, or ten thou­sands, [...] thousands of Jewes there are which believe, and they are all zealous of the Law.]

Paraphrase 20. they blessed God for his wonderfull works wrought upon the heathen Idolaters by his preaching; and after that, began to tell him what at present would be prudent for him to doe, not so much in respect of the unbelieving, as the converted Jews, of whom there were many myriads, great multitudes in Judaea, who though they had re­ceived the Gospel, yet stuck close to the observances of the Mosaicall Law.

21. And they are informed of thee, that thou teachest all the Jewes, which are among the Gentiles, to forsake Moses, saying, That they ought not to circumcise their children, neither to walk after the customes.]

Paraphrase 21. These, said they, have heard it affirm'd of thee, that not only according to the de­crees of our councel, thou permittest the Gentile-converts to remain uncircumcised, but also that those Jewes that are dispersed in Asia, and elswhere, whom thou hast converted to the faith, thou perswadest them that they may leave off circumcision, and the other ceremonies of Moses Law.

22. What is it therefore? The multitude must needs come together: for they will hear that thou are come.]

Paraphrase 22. This therefore, (say they) will be the event, in all probability, All these Jewish Christians will hear of thy being come hither, and so will come in multitudes to see how thou behavest thy self in this matter.

23. Doe therefore this that we say to thee, We have four men, which have a vow on them:]

Paraphrase 23. Therefore take our advice, There be four men here at this time, which have had a Nazarites vow upon them, which being accomplisht, (see Act. 18. 18.) they are now to perform the ceremonies prescribed, Num. 6. 13.

24. Them take, and purifie thy self with them, and be at charges with them, that they may shave their heads; and all may know thatthere is nothing of those thing or nothing is true of those thing [...] those things whereof they are informed concerning thee are nothing, but that thou thy self alsowalkest keeping the Law, [...] walkest orderly and keepest the Law.]

Paraphrase 24. These doe thou per­form with them, and make provision of sacrifices forthem, such as the Law prescribes, Num. 6. 14. that so they may shave their heads according to order, Num. 6. 18. (see note on c. 18. b.) and by this means they will be perswaded that they have had false reports of thee, and that thou dost still observe the Mosaicall rites.

25. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.]

Paraphrase 25. As for the Gentiles that have received the Gospel, c. 15. we have made a decree, thou knowest, (and sent it to Antioch by thee and Barnabas,) by which they are not required to any such observances, or to any more then onely to observe the precepts of the sons of Adam and Noah.

26. Then Paul took the men, andsee note or M [...] 1. b. the next day purifying himself with them, entred into the Temple, to signifie the accomplishment of the daies of purifica­tion, untill that an offering should be offered for every one of them]

Paraphrase 26. And Paul took their advice, thus farre to comply with the Judaizing Christi­ans, that he might not exasperate them, and went into the Temple, and did all that belonged to the purifying of the Nazarites, and when that was done, gave solemn notice of it, upon which they were, according to the Law of Moses, to proceed to offer an offering for each person.

27. And when the seven daies were almost ended, the Jewes which were from Asia, when they saw hi [...] in the Temple, stirred up all the people, and laid hands on him,]

Paraphrase 27. And when the seven daies wherein those sacrifices were to be performed, were almost at an end, divers unbelieving Jewes that dwelt in Asia, and had opposed him there, and were now come to Jerusalem, assoon as they saw him in the Temple, brought in the multitude tumultuously upon him, and apprehended him,

28. Crying out, Men of Israel, help: this is the man that teacheth all men every where against the people, and the Law and this place; and farther, brought Greeks also into the Temple, and hath pollutted this holy place.]

Paraphrase 28. Crying out upon him, as the man that had taught all men, wheresover he preacht, that the Jewes should be destroyed, the Mosaicall Law be abolish't, and the Temple, where now he was purifying himself, laid wast, and had brought heathen men into the Temple, which was utterly unlawfull to be done, and was the profaning of it.

29. (For they had seen before with him in the city, Trophimus an Ephesian, whom they supposed that Paul had brought into the Temple.)]

Paraphrase 29. (This last thing they spake confidently, but not truly, onely having seen Trophimus with him in the city of Jerusalem, and knowing him to be a Gentile of Ephesus, they believed that he had carried him into the Temple, and from thence made this conclusion.)

[Page] [Page] [Page 419] 30. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the Temple, and forthwith the dores were shut.]

Paraphrase 30. And all the people were exasperated upon this, and having apprehended, haled him out of the Temple, and the dores of the Temple were presently shut after them.

31. And as they went about to kill him, tidings came to the chief captain of the band, that all Jerusalem was in an uproare:]

Paraphrase 31. And they fell a beat­ing Paul, and had like to have killed him, had not the commander or Colonel, that was appointed to guard the Temple, and to quell all tumults there, (see note on Luk. 22. g.) been told, that there was an uproare.

32. Who immediately took souldiers and centurions, and ran down unto them; and when they saw the chief captain and the souldiers, they left beating of Paul.]

Paraphrase 32. But he taking with him some bands of souldiers, came hastily in upon them: and when they saw the Colonel and his troops of souldiers, they gave over their violence toward Paul.

33. Then the chief captain came neer, and took him, and commanded him to be [bound with two chains,] and demanded who he was, and what he had done.

Paraphrase 33. guarded by two soul­diers, and chained to each of them, (see note on ch. 28. c.)

34. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be car­ried into [the castle.]

Paraphrase 34. the tower called An­tonia, Luk. 22. g.

35. And when he came upon the stairs, so it was, that he was born of the soul­diers [...]ecause [...] for the violence of the people.]

Paraphrase 35. And as they were go­ing up the stairs to the castle or tower, the violence of the multitude of Jewes was so great, that the souldiers were fain to carry Paul in their armes, to secure him from them.

36. For the multitude of the people followed after, crying, Away with him.]

Paraphrase 36. Who came pursuing him, and crying out to have him put to death.

37. And [...] Paul [...] to be [...] [...] as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?]

Paraphrase 37. And when he was at the castle dore, he spake to the Colonel in Greek, and asked if he would be pleased to permit him to speak to him. And the Colonel wondred that he spake Greek.

38. Art not thou that note b Aegyptian, which before these daies [...] raise [...]dition, [...] madest an uproare, and leddest out into the wildernesse four thousand [...] the [...] or [...]-sword [...] men that were murtherers?]

Paraphrase 38. Thinking that he had been that Aegyptian false pro­phet, that had raised a sedition in Judaea not long before, and had gotten to him four thousand men into the wildernesse.

39. But Paul said, I am a man which am a Jew of Tarsus, [a city in Cilicia, [...] citizen [...] mean [...] of Cili­ [...] [...] a citizen of no mean city;] and I beseech thee, suffer me to speak unto the people.

Paraphrase 39. a free man of that ci­ty in Cilicia, which hath the Roman privileges belonging to it.

40. And when he had given him license, Paul stood on the [stairs, and beckned with his hand unto the people:] and when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

Paraphrase 40. staires neer the dore of the castle, and made a signe to the people to hold their peace, and give audience.

Annotations on Chap. XXI.

V. 7. When we had finished our course] Of this word [...] it is generally supposed, that it is compounded of the old word [...], and that that is to be rendred perficio, to perfect, or finish. But now this notion should be competible to this place, where they are in the midst of their journey or navigation, it is not easie to determine. It were somewhat more reaso­nable to suspect, that [...] might by a scribe be mistaken for [...], (as we find in Hesychius, [...]) and then [...], will be no more then sailing, or having sailed [...] from Tyre; and then it fitly follows, whither [...], which is again used in this sense, c. 18. 13. or, as the Kings MS. reads [...], (perhaps that should be [...], [...] chap. 27. 3. contrary to [...] lanching out v. 4.) we advanced, or went for­ward, to Ptolemais. But if the ordinary reading be re­tained, then it must be observed, that as [...] is gene­rally explicated by [...], and [...], and [...] in Hesychius; so each of these in these writers signifies many times no more then [...] to doe, and receives the particular notion from the word that is joyned with it. So [...] to perform the services, Heb. 9. 6. [...] So [...] is to run a race, and is not so properly finishing his course, as that signifies life, 2 Tim. 4. 7. for there it appears ver. 17, 18. that his life and his Apostolacy was not at an end, (see Note on the title of that Epistle.) So in the Old verse of Linus, [...],’ All things are easie for God to doe, and nothing is im­possible, 'tis evident that [...] and [...] signifies to doe, and no more. And then [...] (for there is no reason to set a comma before [...]) will be no more then [...], having sailed, or made our navigation, or having taken (but not finish'd) our course; for it follows immediately, we advanced to Ptolemais.

Paraphrase 1. [...]

b Note: [...] V. 38. Aegyptian] Under the time of Felix's Pro­curatorship of Judaea there were, saith Josephus, many which deceived the people, particularly one that came out of Aegypt to Jerusalem, saying that he was a pro­phet, and perswading the people that they should fol­low him to mount Olivet, and there they should see the walls of the city fall at his command, so that they might enter the city. These, saith he Ant. l. 20. c. 6. Felix set upon, kill'd 400. and took 200. and put the Aegyptian to flight. Which story being compared with this in the Acts, gives Africanus occasion to say, that under Felix's government there was an Aegy­ptian false prophet with many with him, who [...], set­ting on great designes, was discomfited by Felix's army. See Euseb. Chron. lib. 1. pag. 67. But Eusebius Hist. l. 2. cap. 21. is more punctuall, [...]. The Jews received a greater mischief by an Aegyptian false prophet: For he being a ma­gician, and taking upon him to be a prophet, came into the region or country of Judaea, and gathered a company of deceivable people to him, to the num­ber of thirty thousand. These, saith he, he brought out of the wildernesse to the mount of Olives, mea­ning thence to force his passage into the city, and to seize upon the Roman guards, and so get the command of the people, and then keep it by the strength that [Page 420] took it: [...] But this was prevented by Felix. As for the [...] or short swordmen, that were with this Aegy­ptian, they were a sort of men, of which Josephus speakes very much, (who on one side, as the [...] or Zelots on the other, shed much bloud, and wrought much mischief in Judaea) Ant. l. 20. c. 6. They came, saith he, under pretence of Religion up to Jerusalem with Sicae or daggers under their coates, and being once in­vited by Felix secretly to strike into the train of Jo­nathan the high Priest, and so to kill him, for which they were not punished, they after that solemnly came up at every feast, and either for revenge, or being hi­red, killed many even in the Temple it self, saith Jose­phus, and so polluted it in that manner, that made it necessary for God to send the Roman Armies thither to purifie it by way of lustration. And these (saith he, c 7.) within a little while, grew into a very vast num [...]er, using swords like the Persian acinaces, such as the Romans call Sicae, &c. That which S. Chryso­stome saith of them is somewhat strange, [...] [...], The Essenes were also the Sicarii, because they were Zelots; where he confounds these three, Essenes, Sicarii, and Z [...]lots, whereas the Sicarii are certainly far distant from either of the other two. This the learned An­notator on Chrysostome justly suspects to be a mistake in him, p. 693. but the original of it he observes not. That is very happily shewed by Mr. Fuller in his Miscellanies, to have been by turning [...] into [...], the former noting the Karaeans or Scriptura­rians (as they are distinguished from, and opposed to the Traditionals) those that adhered strictly to the letter of the Law, and so were [...], zelous for the Law, and such the Essenes were, it seems, af­firmed to be by some from whom Chrysostome took this. The like error also is committed by Suidas in this name, [...], the Pharisees are called Sicarii as being Zelots: he had sure read [...] and took it for [...], which is the more strange, because he had immediately before rightly interpreted [...]they were a sort of theeves, which in Claudius's time killed all they met with [...] hook'd swords, which the Romanes call sicae, which, saith he, the Aegyptian led out into the wilderness, and Felix punished. As for the num­ber of men that were seduced by this deceiver, writers, it seems, do not agree upon them, neither is it necessa­ry they should, those kinds of accounts of multitudes being of necessity uncertain: onely 'tis a little strange that Eusebius in Chron. out of Africanus should call them [...] three thousand, and in his History thirty thousand; but perhaps the mistake of numerall letters may cause that variation. And then the three thousand there will be more agreeable with the chief officers account here, who makes them but four thousand.

CHAP. XXII.

1. MEN, Brethren, and Fathers, [hear ye my defence, which I make now unto you.]

Paraphrase 1. give me leave and au­dience to purge and clear my self from the accusation charged on me v. 28.

2. (And when they heard that he note a spake in the Hebrew tongue to them, they kept the more silence: and he saith,)]

Paraphrase 2. And these enemies of Pauls being averse to the Hel­lenists (see Note on ch. 6. a.) and so to him, as using the Greek language, when they heard him speak Hebrew, were a little pacified, and so gave him the hearing. Thus therefore he began his Oration.

3. I am verily a man which am a Jew, born in Tarsus, a city in [...]ilicia, yet brought up in this city [at the note b feet of Gamaliel, and taught according to the man­ner of the Law of the fathers,being zelot of God. [...] and was zealous towards God as ye all are this day.

4. And I persecuted this way unto the death,] binding and delivering into pri­son both men and women.

Paraphrase 3, 4. a scholar of Gama­liel's a Doctor of the Pha­risees, and accordingly was imbued with the strictest Ju­daicall principles, and so be­came as zealous a propugner of the Law of Moses, and re­ligion of the Jews, as that is opposed to the reformation wrought by Christ, as any of you are at this time, being of that sort of men among the Jews that are called zelots, and are very punctuall and strict in the observances of the Law, and think themselves obliged to put all men to death that teach any thing against it. And so did I to the Christians.

5. As also the high Priest doth bear me witnesse, and all the [...] estate of the▪ elders: from whom also I received letters unto the brethren, and went to Da­mascus to bring them which were there, bound unto Jerusalem for to be pu­nished.]

Paraphrase 5. As all the Sanhedrim, especially the high Priest knows, from whom I had writs or commissions to ap­prehend the Christians, (see c. 9. 2. and 26. 10. and 12.) all that I found in Syria, and bring them bound to the Sanhedrim, by them to be scourged, or perhaps put to death by the Roman powers.

6. And it came to passe, that as I made my journey,] and was come nigh unto Damascus, about noon, suddenly there shone from heaven a great light round a­bout me.

Paraphrase 6. And when I had that commission from the Sanhe­drim, and went into Syria to execute it,

7. And I fell unto the ground, and heard [a voice, saying] unto me, Saul, Saul, Why persecutest thou me?

Paraphrase 7. a thunder, and out of it these words articulately spoken (c. 9. 4.)

8. And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.

9. And they that were with me saw indeed the light, and were afraid, but heard not the voice of him that spake to me.]

Paraphrase 9. And they of my com­pany heard the thunder and saw the lightning round about me, though they heard not (see note on c. 9. b.) the speech that out of the thunder was deli­vered to me.

10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus, and there [it shall be told thee of all things which are appoin­ted for thee to doe.]

Paraphrase 10. I have provided and appointed one Ananias to come unto thee, and declare to thee what I have designed for thee to do and suffer for me.

11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came unto Damascus.

Paraphrase 11. And being blind, and not able to see, by reason of this shining appearance, v. 6. I was fain to be led by those that were with me, and so I was conducted to Damascus.

[Page] [Page] [Page 421] 12. And one Ananias, [a devout man according to the Law,] having a good re­port of all the Jews which dwelt there,

Paraphrase 12. a Christian Jew, that lived according to the Mosaical Law,

13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I [looked up upon him.]

Paraphrase 13. recovered my sight.

14. And he said, [The God of our Fathers hath chosen thee, that thou shouldst know his will, and see that just one, and shouldst hear [...] voice [...] the voice of his mouth.]

Paraphrase 14. The God of Abra­ham &c. hath chosen thee to have the Gospell revealed to thee, and to see Christ, who appeared to thee in that bright cloud, and to hear him speak to thee from heaven.

15. For thou shalt be his witnesse unto all men of what thou hast seen and heard.]

Paraphrase 15. For of thee it is ap­pointed that thou shalt preach and make known to all men the things which Christ hath made known unto thee.

16. And now, why tarriest thou? arise and be baptized, and wash away thy sins, calling upon the name of the Lord.]

Paraphrase 16. To what purpose there­fore should any delay be made of baptizing thee, and admitting thee into the Church, by that seal of the covenant, whereby thou art engaged to forsake, and God to pardon all thy former sins, (upon condition of a sincere change on thy part) upon which thou maiest joyn with the Church in performance of all Christian duties of devotion to God?

17. And it came to passe that when I was come again to Jerusalem, [...] pray­ [...] [...] even while I prayed in the Temple, I was in a trance,]

Paraphrase 17. And at my first com­ing to Jerusalem after this, c. 9. 26. as I was in the Temple a praying, I fell into an extasie, or trance (see note on c. 10. d.)

18. And saw him, saying unto me, Make hast, and get thee quickly out of Je­rusalem: for they will not receive thy testimony concerning me.]

Paraphrase 18. And in a vision me thought I saw Christ, and he commanded me to go speedily out of this city, because my former zeal against the Gospell would hinder my preaching of it now, from being believed, or heeded by those of Jerusalem.

19. And I said, Lord, they know that I imprisoned and beat in [...]e con [...] [...]e [...] [...] note on c. 6. d. every Syna­gogue them that believed on thee.

20. And when the bloud of thy Martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the rayment of them thet slew him.]

Paraphrase 19, 20. Against this, me thought, I argued, that my former zeal against Christia­nity being so remarkable a­mong all the Jews, as it must needs be by my imprisoning and scourging the professors of it in the Consistories of many cities, c. 9. 2. by my joyning and assisting in the stoning of Steven, and keeping the accusers garments, whilst they threw stones at him, c. 7. 58. and 8. [...]. this might be an argument to assure the Jews at Jerusalem, that it is on right grounds that I now teach the contrary, and this may give them a greater willingnesse to enquire into the grounds of my change, and so may render me a more competent attester of the doctrine of Christ now, by how much the more I opposed it formerly.

21. And he said unto me, Depart, for I will send thee farre hence unto the Gentiles.]

Paraphrase 21. But this, me thought, did not prevail with Christ for my staying at Jerusalem; but he in his infinite wisdome seeing that this would not perswade, but exasperate the Jews (see Chrysostome Hom. on Gal. 11. 11. Tom. 5. p. 404. l. 25.) commanded me to depart from Jerusalem, telling me that he would give me a commission, as an Apostle, to goe and preach to the Gentiles, who had not that exception to me, and would more cheerfully receive me.

22. And they [...]eard him [...] this [...]eth, [...] gave him audience unto this word, and then life up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.]

Paraphrase 22. Thus farre the Jews had patience to suffer him to speak: but then when he men­tioned the Gentiles, and his appointment to go to them, they cryed out, he was a villain and unworthy to live.

23. And as they cryed out, and cast off their clothes, and threw dust into the aire,]

Paraphrase 23. And while they were thus violent, making as if they would presently stone him (see c. 7. 57, 58.) and giving other expressions of their fury,

24. The chief captain commanded him to be brought into the castle▪ and bad that he should note c [...] beaten, [...] men. be examined by scourging; that he might know wherefore they cryed so against him.]

Paraphrase 24. The Colonel, or chief commander of the guard, bid the souldiers carry him into the Tower, and commanded that he should be forely scourged till he would confesse what it was that he had done, with which they were so enraged. See. v. 30.

25. And as [...] bent [...] [...]or­ [...]d [...]pared [...] [...]or [...]rges they note d bound him with thongs, Paul said unto the Centurion that stood by, Is it lawfull for you to scourge a man that is note c a Roman and uncon­demned?

Paraphrase 25. And as the Captain which was appointed to scourge him, brought him to the block, and fastned him to it, in order to the scourging of him, Paul spake to the Captain that had the execution of that command committed to him, saying, Will the Roman Laws permit you to deal thus with a free denizon of Rome, before any sentence is legally past upon him?

26. When the Centurion heard that, he went and told the chief captain, say­ing, Take heed what thou dost, for this man is a Roman.]

Paraphrase 26. This ia Captain of a troop told to the Colonel, and withall admonish'd him what danger he might incurre by doing thus to a free denizon of Rome.

27. Then the chief captain came, and said unto him, Tell me, art thou a [Ro­man?] He said, Yea.

Paraphrase 26. a free denizon of Rome?

28. And the chief captain said, [ [...] a great [...]e bought his privi­ [...] of a ci­ [...], [...] With a great summe obtained I this note f free­dome. And Paul said, But I was free-born.]

Paraphrase 28. I am not so by birth, but purchased the privilege at a great charge. But Paul said, The city where I was born, and my parents before me, though of a Jewish stock, had by living there, this privilege.

29. Then straightway they departed from him which should have examined him, and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.

Paraphrase 29. Then they ceased from their designe of scourging him, ver. 24. to make him confesse his crime; and the consideration that he was a free man of Rome, made the Colonel fear he had already done more then he could well answer in binding, or putting chains upon him, c. 21. 33.

30. On the morrow, because he would have known the certainty, wherefore he was accused of the Jewes, he loosed him from his bands, and commanded the chief priests and all their councel to appear, and brought Paul down, and set him before them.]

Paraphrase 30. And therefore he soon loosed him from his bands, but yet being desirous to know the bottome of the businesse, he convented the Jewes San­hadrim, and brought out Paul, to see what they would object against him.

Annotations on The Acts of the holy Apostles. Chap. XXII.

a Note: [...] V. 2. Spake in the Hebrew tongue] What the reason was of Pauls speaking Hebrew at this time, and the Jewes giving him audience thereupon, may here briefly be noted. Two sorts of Jewes there were at this time, some called byTo. 4. p. 731. 12. S. Chrysostome [...] profound Hebrews, such as used no other lan­guage but the Hebrew, admitted not the Greek Bible into their assemblies, but onely the Hebrew, and the Jerusalem Targum or Paraphrase. Others that spake Greek, and used the Greek Translation of the Bible, and these were called Hellenists (see Note on c. 6. a.) Now these several uses bred some unkindness betwixt these two sorts, as may in part be discerned, even after their receiving Christianity, c. 6. 1. And of this latter sort Paul sure was one, and accordingly in his writings makes use constantly of the Greek Translation of the Old Testament, and in that respect (among others) was much disliked by the other sort. Those of them that were converted had great prejudices to him, c. 21. 21. and that is said to be the reason why he concealed his name in the Epistle written to the Hebrews. But for those of them that were not converted they would not indure to hear him, or hear of him; which is the account S. Chrysostome gives of his discoursing and preaching to the Hellenists onely c. 9. 28. because the other would not indure or admit him. Hereupon to avert this great displeasure conceived by them, he here speaks to them in the Hebrew language, and they were in some degree pacified thereby, so far as to give him audience.

b Note: [...] V. 3. Feet of Gamaliel] It was the manner of dis­ciples to sit at the feet of their Masters, which in Pirke Avoth is called to dust themselves in the dust of their feet; for so saith Jose there, Let thy house be the house of assembly for wise men, that is, be thou ever conver­sant in the schools of the Doctors, [...], and doe thou roll, or dust, or tumble thy selfe in the dust of their feet.

c Note: [...] V. 24. Be examined by scourging] The notion of [...] among the sacred writers will be discer­ned by two places in the Book of Wisdome, c. 2. 19. [...], let us torment him with the wrack, and c. 6. 6. [...], the mighty shall be mightily tormented: in both which 'tis clearly used for tormenting or cruciating. And S. Chrysostome Hom. 26. in Mat. p. 186. citing the lat­ter of these places, applies it to the words of Christ, that he that knowes his Masters will and doth it not [...] shall be beaten with many stripes, [...], the greater knowledge is the cause of greater punishment, thus interpreting [...] by beating, and punish­ment. So Gen. 12. 17. [...], God scourged or cruciated Pharaoh with great and sore plagues.

d Note: [...] V. 25. Bound him with thongs] That [...] are here the same that [...] scourges v. 24. there is no doubt to be made, [...], they signifie whips, or scourges, saith Hesychius; and [...] they whip him with a scourge, or cord, adding [...], (it should sure be [...]) it is also used for a rope. And so [...], it should sure be [...]. All to the same purpose that the word signifies cords, or scourges, to beat with. This of scour­ges was a punishment much severer then that of rods. Porcia lex (saith Cicero pro Rabirio) virgas ab omnium Romanorum civium corpore amovet, hic misericors fla­gella retulit, The Porcian law freeth a Roman citizens body from rods, and he a mercifull man (speaking Iro­nically) hath brought back scourging. [...] And accordingly the [...] or [...] scourges here are used, as els­where the greatest torments are, to make him confesse what his crime was, v. 24. See 2 Mac. 7. 37. As for [...], [...] that signifies literally to bend forward, it re­ferres to the custome in scourging, which was to fasten them to a block or piece of wood made fast to the earth, of a cubit and an half high, for the person that was to be punished to lean on, bending his body down to it. And so [...] here signifies the bending him forward to this block, or little pillar, that the up­per part of his body should lean on it, and so exposing him to the Lictor, or executioner. This is here said of the Centurion in the singular number, [...], whose office, it seems, it was to doe this. Master Bois of Ely, a very learned man, hath here a conjecture, that the phrase should have an hypallage in it, for [...], he extended the scourges to him, or, shewed them him extended, making it the description of a Lictor holding his scourge in his hand, and shaking, and fitting it for execution, and striking a terror into the prisoner also by that means. This conjecture being ingenious it was not unfit to have mentioned. Josephus Scaliger also hath another, Epist. 146. that it refers to the manner of scourging, express'd in the Comedie, Ego plectar pendens, I shall be scourged hanging, viz. that they were lifted up from the ground, their heads higher than their heeles, and tyed with ropes hands and feet, making those ropes to be the [...] here, and that ele­vation of the body [...].

e Note: [...] Ib. A Romane] That Paul was free of Rome by being born in a city that had the Roman privileges, is sufficiently known; so saith Philo of Agrippa, [...], he gave the privileges of the Roman citizenship to whole countreys of some of his friends. So the Philippians call themselves Romans, Act. 16. 21. Philippians [...] by countrey, Romans [...] by decrees, saith Photius Ep. [...]. p. 146. & Ep. [...]. And that Tarsus the Metropolis of Cilicia was such, is intimated by Dio­dorus Siculus l. 47. where speaking of the Emperours Julius and Augustus, he saith, [...], Those of Tarsus were so kind to Julius, and after for his sake to Augustus Caesar, that from his own name he call'd them Juliopolis. That it was unlawfull for any such per­son to be bound, or scourged, is apparent by Cicero Or. 5. in Verr. Facinus est vincire civem Romanum, scelus verberare, prope parricidium necare, quid dicam in crucem tollere? It is a foul fault for any Praetor, &c. to bind a citizen of Rome, a piacular offence to scourge him, a kind of parricide to kill him, what shall I call the crucifying of such an one? [...] And for that that follows of his being scourged before condemnation, (as, being by way of examination, or [...] ver. 24. it is here supposed to be,) 'tis that which Cujacins hath observed out of Salvian to be distinctly against law; and all that is here said in this verse, is set down by S. Paul as distinctly according to the Roman form, as if the whole verse were taken and translated out of their Law. Yet was not this so farre true, that a Roman citi­zen might not be punished; but asad Leg. 12 Tab. c. 29. Raewardus observes, the custome was, that before he were so punished, he should, judicio duumvirûm, be adjudg'd to lose his privilege, and be uncitizen'd, and pronounced an ene­mie of the commonwealth, and then he might, be scourged or put to death, that being the form of dis­franchizing him, Lictor, colliga manus, or caput obnu­bito, infelici reste suspendito, verberato vel intra po­moerium vel extra pomoerium, Lictor, bind his hands, or cover his face, hang him, scourge him either within or without the suburbs, as Livy testifies, l. 1.

f Note: [...] V. 28. Freedome] Most of the Jewes, saith Philo in [Page] [Page] [Page 423] [...] p. 785. leg. ad Caium, were [...] Romans made free, [...], for being brought captive into Italy, they were set at liberty by their masters that pos­sess'd them, but payed a price for that favour. So 2 Mac. 4. 9 Jason promiseth a great summe of monyto Anti­ochus, among other things to have power to make some of Jerusalem citizens of Antioch, meaning to make his money soon up again by selling it to those that desired that privilege (see Note on Phil. 3. l.) So saith Pho­tius Epist. [...]. p. 145. [...], About that time that privilege was enjoyed not only by those which were natives of Rome, but by as many as either by favour or money were made partakers of that appellation. So also Epist. [...]. p. 378. and [...]. p. 379. [...], being aliens of another nation and countrey, they were received into the Roman album, made citizens of Rome. Such an one it seems was the chief Commander here, who had himself personally bought this freedome or privilege of a citizen of Rome. But Paul was born to this liberty, by being born in a city that had obtained of the Emperours that privilege for all the inhabitants thereof, (see note c.) Thus in Eusebius Eccl. Hist. l. 5. c. 1. in the examining of Christians by the persecutors, [...], they that proved to be municipes, free denizons, of Rome, [...], their heads were cut off. A privilege which belongs to such, in stead of more ignominious punishments. So Josephus the Historian, born at Jerusalem, of the sa­cerdotal family, [...], of priests, and himself a priest, saith Photius, Ep. [...]. had the privilege of a Romane, and was called by a Romane name, Flavius, the praenomen of the Emperour Ve­spasian.

CHAP. XXIII.

1. AND Paul, earnestly beholding the councell, said, Men and brethren, [I have [...] lived to [...] [...] lived in all good conscience before God untill this day.]

Paraphrase 1. I have, all my life long, both when I was a propugner of the Mosaical Law against Christ's reformation, and since I have been a preacher of the Gospel, acted sincerely and up­rightly according to my conscience, and consecrated my life to Gods service.

2. And the high priest Ananias] commanded them that stood by to smite him on the mouth.

Paraphrase 2. And Ananias, the chief person among the Jewes, (see note on Lu. 3. c.)

3. Then said Paul unto him, [God [...] will, [...] shall smite thee, thou whited wall: for sit­test thou to judge me after the law, and commandest me to be smitten contrary to the law?]

Paraphrase 3. God will punish thee by way of retaliation, deale with thee as thou hast done with me, thou hypocrite. Dost thou sit like a Magistrate or distributer of legall justice, and dost thou break the law thy self, and command me to be punish'd, before thou hast heard the cause? (see c. 22. 25.)

4. And they that stood by said, [Revilest thou Gods high priest?]

Paraphrase 4. Dost thou speak such contumelious words to him who is the high priest of Gods appointment, a sacred person, and under God, the chief Magi­strate among the Jewes?

5. Then said Paul, [I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.]

Paraphrase 5. I did not know that to be true which thou tellest me, that Ananias was an high priest of Gods appointment, (that he was not so, nor yet the high priest put in by the Roman Pro­curator at this time, see note on Lu. 3. c.) however knowing him to be a person in authority, placed in a judicature (as Paul confesseth v. 3.) I acknowledge I did amisse, and am sorry I did revile him, for that is unlawfull, by that place of Scripture, Exod. 22. 28.

6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the councel, Men and brethren. I am a Pharisee, the son of a Pharisee, of the hope and resurrection of the dead I am called in question.]

Paraphrase 6. And Paul discerning the Sanhedrim to consist part­ly of Pharisees, who believe another life after this, partly of Sadducees, that doe not, said aloud, I am (as my father was) of the sect of the Pharisees, and the main thing that I am question'd for, is my believing that there is another life after this, which is a pure Pharisaical doctrine, which all of that sect hold as well as I.

7. And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided.

8. For the Sadducees say that there is [no resurrection, neither Angel, nor Spi­rit;] but the Pharisees confesse both.

Paraphrase 8. no life after this, no immortal Spirit, nor soul of man subsisting without a body.

9. And there arose a great cry, and the [Scribes that were of the Pharisees part arose and strove saying, We find no evil in this man: but if [...] the Spirit note a a Spirit or an An­gel hath spoken to him, let us not fight against God.]

Paraphrase 9. Doctors of the Law, which were generally of the Pharisees opinion, took his part, and profest to think he had done nothing amisse, and that 'twas possible that he had received some infusion or incitation from Gods Spirit, or else some voice from heaven, or vision by an Angel, and if he had, 'twould not become them to resist his doctrine, lest if that were truly revealed to him by God, they should fight against God himself.

10. And there [...] a [...]eat up­ [...], or se­ [...]tion, [...] And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded [...] a band of [...]oldiers, [...] the souldiers [to goe down,] and to take him by force from among them, and to bring him into the castle.

Paraphrase 10. to goe to him at the barre, where he was, as a pri­soner, answering for himself,

11. And the night following [the Lord stood by him, and said, Be of good cheer, Paul; for as thou hast testified [...] the things [...]ncerning [...], [...] of me in Jerusalem, so must thou bear wit­nesse also at Rome.]

Paraphrase 11. Paul saw a vision a­gain, and God appeared to stand by him, and encourage him, telling him, that he should now receive no farther harm there, but as he had defended and avowed the faith of Christ there at Jerusalem, so he should live to doe at Rome also.

12. And when it was day,] certain of the Jewes banded together, and bound themselves under a curse, saying, that they would neither eat nor drink till they had killed Paul.

Paraphrase 12. And he had soon a no­table testimony of the virtue of Gods protection over him, promised him in that vision, for early in the very next morning

[Page 424] 13. And they were more then fourty which had [made thisconsedera­cy, or agree­ment by oath [...] conspiracy.]

Paraphrase 13. thus bound themselves by oath and execration on themselves.

14. And they came to the chief priests and elders, and said, We have bound our selves under a great curse, that we will eat nothing untill we have slain Paul.]

Paraphrase 14. And they came to the Sanhedrim, and told some of them what they had resol­ved on.

15. Now therefore ye, with the councell, signifie unto the chief captain, that he bring him down unto you to morrow, as though you wouldknow more exactly the things con­cerning him [...] enquire some­thing more perfectly concerning him: and we, or ever he come neer, are ready to kill him.]

Paraphrase 15. And therefore desired that the whole Sanhedrim would signifie their desire to the Colonel, that he would on the morrow bring Paul down to them, to examine him upon some interrogatories; And, said they, by the way, before he come neer the Councel­house, we will lie in ambush, and be sure to kill him.

16. And when Paul's sister's son heard ofthe am­bush, [...] their laying in wait, he went, and en­tered into the castle, and told Paul.

17. Then Paul called one of the [Centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.]

Paraphrase 17. Captains of the guard, and desired him to conduct that young man to the Colonel to deliver a message to him.

18. So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.

19. Then the chief captain took him by the hand, and went with him aside pri­vately, and asked him, What is it that thou hast to tell me?

20. And he said, The Jewes have agreed to desire thee that thou wouldest bring down Paul to morrow into the Councel, as though they would enquire somewhat concerning [...] of him more perfectly.

21. But doe not thou yield unto them, for there lie in wait for him of them more then fourty men, which have bound themselves with an oath, that they will nei­ther eat nor drink till they have killed him: and now they are ready, looking for a promise from thee.

22. So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.

23. And he called unto him two [Centurions, saying, Make ready two hundred souldiers to goe to Caesarea, and horse-men threescore and ten, note b anda guard of spearmen two hundred, at the third houre of the night:]

Paraphrase 23. Captains of two bands, and bid them have their bands in readinesse, and take to their assistance 70 horse-men, and a guard of two hundred men to watch and ward, to go to Caesarea Stratonis, an haven town, (see Note on c. 18. c.) presently after nine of the clock that night.

24. And provide [them beasts that they may set Paul on,] and bring him safe un­to Felix the Governour.

Paraphrase 24. a horse or mule for Paul to ride on,

25. And he wrote a letter after this manner,

26. Claudius Lysias unto the most excellent Governour Felix sendeth gree­ting.

27. This man was taken of the Jewes, and should have been killed of them: then came I witha [...] of souldiers, [...] v. 10. an army and rescued him, having understood that he was a Roman.

28. And when I would have known the cause wherefore they accused him, I brought him forth into their Councel.

29. Whom I perceived to be accused of questions of their Law, but to have [nothing laid to his charge worthy of death or of bands.]

Paraphrase 29. no charge brought against him punishable either with death or bonds by the Roman law (which had not yet set out any decree against Christians.)

30. Andwhen I was told of a conspiracy that would be against him from the Jewes, presently I sent him, [...] when it was told me how that the Jewes laid wait for the man, I sent straightway to thee, and [gave commandement to his accusers also to say before thee what they had against him.] Farewell.

Paraphrase 30. also gave order to his accusers to appear before thee, and implead him.

31. Then the souldiers, as it was commanded them, took Paul, and brough him by night to Antipatris.

32. And on the morrow they left the horse-men to goe with him, and returned to the castle.

33. Who when they came to Caesarea, and delivered the Epistle to the Gover­nour, presented Paul also before him.

34. And when [the Governour] had read the letter, he asked of what province he was. And when he understood that he was of Cilicia,

Paraphrase 34. Felix the Procurator of Judaea under the Roman Emperour

35. I will hear thee, said he, when thine accusers are also come. And he com­manded him to be [kept in Herods judgement hall.]

Paraphrase 35. secured in the hall cal­led Herod's hall.

Annotations on Chap. XXIII.

a Note: [...] V. 9. A Spirit or an Angel] Of the four severall wayes of Revelations which were among the Jewes, these are confess'dly two, [...] the holy Spirit, and [...] the daughter of voice, or a voice from heaven, brought by an Angel, by which any thing was made known to them. The other two were [...] Vrim and Thummim, under the first Tem­ple, the twelve stones in the pectoral of the high Priest (which was called hoschen judicii) the irradiation of which foretold many things to the Jews. This is by Josephus called [...] the oracle, which, saith he, cea­sed to shine 200 years before he wrote: Of which see Suidas in the word Ephod, and Note on Rom. 3. a. And the last was [...] prophecy, which under [Page 425] the second Temple, after the death of Haggai, Zachary and Malachi, was taken away. This was of two sorts, either in time of sleep, by way of dream, or when they were waking, by casting them into a trance or extasie, where by way of vision they saw some body saying this or that to them, or else seeing no shape, onely heard a voice. Both which sorts of prophecie we have mention'd together Joel 2. 28. dreaming of dreams, and seeing of visions, as that o­ther of the holy Ghost in the phrase pour out my Spirit. [...] Many examples of the vision or trance we have here in this book, of Ananias, Act. 9. 10. and of Saul, v. 12. [...] of Cornelius, ch. 10. 3. and of Peter, ver. 10. and of the dream also, called a vision by night which was seen by Paul, c. 16. 9. and again ch. 27. 23. where an Angel appeared to him in a dream, and the Lord, c. 23. [...] 11. as to Joseph Maryes husband, Mat. 1 As for that of the holy Ghost, which belongs to this place, it is thus defined by the Jewes, that a man being awake, and in his full senses, speaks and acts like another man, but the Spirit of God, or Spiritus excelsus, excites him, and suggests unto him words which he shall say; as in that of Christ to the Apostles, Mar. 13. 11. 'tis not you that speak, but the holy Ghost, the interpreta­tion of the dabitur in illa hora, it shall be given in that hou [...]e, which went before. Three of these four waies of Revelation the Jewes resolved to be abolished at this time, that of the Vrim and Thummim, with the first Temple, that of Prophecie, with Malachi, and that of the holy Ghost, in the second year of Darius, as it is in Joma c. [...] 7. and therefore saith S. John c. 7. 39. [...] as yet there was not the holy Ghost, onely they did, according to the prophecie of Joel, expect that it should return to them again in those daies: and so here we have mention of it in the [...], the Spirit hath spoken to him; and so of the [...] also, in the word Angel (as indeed it was, when he heard a voice from heaven delivered out of thunder, Saul, Saul, &c.) Though 'tis possible that this last of the Angel may belong to that of the appearance of an Angel in a dream or vision to him.

b Note: [...] V. 32. Speare-men] What [...] signifies may be best learn'd from Phavorinus, who interprets it [...] warders or guard, and so H. Stephanus, Sa­tellites, Stipatores, to the same sense; Thus called, saith Meursius, quòd maleficis manum injicerent, eósque apprehenderent, & carceri mancipatos ad supplicium producendos custodirent, because they apprehended or laid hands on Malefactors (which yet would rather be the importance of [...] from [...] lay­ing hands, and indeed so the Kings MS. reads here, not [...], but [...]) and putting them in custody, kept them and brought them out to execu­tion; adding that these are the same in the Camp, that the Lictors or Serjeants are in the City. From all which it appears to be most fitly rendred a guard, to which in the militia the prisoners are com­mitted.

CHAP. XXIV.

1. AND after five daies [Ananias the high priest descended with the Elders, and with a certain oratour named Tertullus, who informed the Governour against Paul.]

Paraphrase 1. Annas the chief of the Jewes (see note on Lu. 3. c.) with some others of the San­hedrim, and a lawyer or pleader, named Tertullus, went down all from Jerusalem to Caesarea, (see note on oh, 18. c.) to Felix, and brought in a bill of information, (see Theophylact) accusation, or charge against Paul.

2. And when he was called forth, Tertullus began to accuse him, saying, See­ing that by thee we enjoy great quietnesse, and that very worthy deeds are done unto this nation by thy providence,alwaies and in all place, [...] We accept it [...]

3. We accept it alwaies and in all places, most noble Felix, with all thankful­nesse.]

Paraphrase 2, 3. And when Tertullus was admitted to speak, he be­gan his plea against Paul with a flattering oration to Felix, telling him how happy the Jews had alwaies in every of their cities counted themselves under his government and managery of affaires, and that they were very thankfull to him for it.

4. Notwithstanding that I be not farther tedious unto thee, I pray thee that thou wouldst hear us of thy clemency a few words.

5. For we have found this man a pestilent fellow, and a mover of sedition a­mong all the Jewes throughout the world, and a ring-leader of the sect of the Nazarens.]

Paraphrase 5. This Paul we Jewes know to be a dangerous per­son, and every where where he comes, he disquiets the peoples minds, and prepares them to commotions and seditions against the present government, that of the Romans, (see v. 18. and ch. 25. 8.) and he is a great promoter of the religion of those that are ordinarily called Na­zarens, from Jesus that dwelt in Nazareth, (that is, of Christians.)

6. Who also hath gone about to profane the Temple: whom we took, and would have judged according to our law.]

Paraphrase 6. And he hath done such things in the [...]emple of the Jewes among us at Jerusalem, as are absolutely contrary to the laws of our God (see c. 21. 21.) and we apprehended him, and would have had him punisht, so as our law appoints those to be punisht that bring strangers boyond that court of the Tem­ple that was assigned them, and separated from the other (see Eph. 2. 14.)

7. But the chief Captain Lysias came upon us, and with great violence took him away out of our hands,

8. Commanding his accusers to come unto thee; by examining of whom thy self mayst take knowledge of all these things whereof we accuse him.]

Paraphrase 7, 8. But as we were pro­ceeding against him, Lysias, the Captain of the Temple, or commander of the guard of souldiers that guards the Temple, would not permit us to proceed against him in our Court, but carried him away with a guard of souldiers, c. 23. 10. and cited some of the Sanhedrim to come hither to thee, and accuse him; whom therefore thou mayst please to examine, and heare what they can say.

9. And the Jewes also assented, saying, That these things were so.]

Paraphrase 9. And the Jewes of the Sanhedrim that came down, v. 1. confirmed the truth of all that Tertullus had pleaded.

10. Then Paul, after that the Governour had [beckned unto him] to speak, answered, For as much as I know that thou hast been of many years [a Judge unto this nation,]a ruler, or Procurator of Judea, I doe the more cheerfully answer for my self.

Paraphrase 10. given him leave, per­mitted him

11. Because that thou mayst understand, that there are but yet twelve daies since I went up to Jerusalem for to worship.]

Paraphrase 11. And first thou mayst please to understand, that a­bout twelve daies since I came up to Jerusalem to keep the feast of Pentecost, a solemn feast of the Jewes there, when by law 'tis appointed to be kept.

[Page 426] 12. And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city.

13. Neither can they prove the things whereof they now accuse me.]

Paraphrase 12, 13. And there I beha­ved my self very quietly, made no disturbance, raised no se­dition; and they that say I am a seditious person, and raise disturbances whereever I come, are not able to prove any thing of this nature, but onely content themselves with a general charge of sedition.

14. But this I confesse unto thee, that after the way which they callsect, [...], see v. 5. &c. 26. 5. heresie, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets;]

Paraphrase 14. But as for the other part of the accusation ver. 5. that I am a great promoter of the sect of the Nazarens, I acknowledge this, that that way of worshipping the God of Abraham which Christ hath taught, and the Christians practise, which I suppose they mean by the word Sect, or peculiar way of profession or religion (see Act. 26. 5.) is the way that I doe use, and in doing so, doe agreeably to all that is written in the Mosaicall Law, and the writings of autho­rity among the Jewes, by which they think themselves obliged.

15. And have hope towards God, which they themselves also allow, that there shall be a resurrection from the dead both of the just and unjust.]

Paraphrase 15. And the main part of this is, that there shall be a life after this, and that all that ever lived here, shall then be judged and rewarded, whether they be good or evil. And this is no more then these men themselves, all but the Sadducees, professe to believe, and depend on.

16. And herein doe I exercise my self to have alwaies a conscience void of of­fence toward God, and toward men.]

Paraphrase 16. In this religion and practise, I am as carefull as I can to live blamelesly, and to doe my duty in all things towards God and man.

17. Now after many years I came to bring almes to my nation, and offe­rings.]

Paraphrase 17. As for that which they mention of my profaning the Temple, thus it was, Many years after my conversion to this way that they speak of, I was sent by the pious Jewes, &c. of other parts to Jerusalem and Judaea, with their charity, and free-will oblations, brought in for the service of God, c. 11. 30.

18. Whereupon certain Jewes from Asia found me purified in the Temple, nei­ther with multitude, nor with tumult;]

Paraphrase 18. And whilst I was do­ing thus, some Jewes of Asia saw me in the Temple, where I was farre from profaning of it, as was suggested ver. 6. and ch. 21. 23. but was there in such a manner as the Law of the Jewes required of me, and they senslesly mistaking, affirmed that I carried Trophimus a Gentile of Ephesus into the Temple, and so affirmed me to have profaned the Temple. But this was a down-right falsity, for which there was no other ground of affirming, but only this, that he was seen with me in the city (see ch. 21. 29.) And as I was in the Temple without any such company there which might be said to profane it, so it is certain that I was not attended with any number of men, that might bring me under suspicion of raising any sedition ver. 5.

19. Who ought to have been here before thee, and object if they had ought against me.]

Paraphrase 19. Or if any man living would affirm I had, he ought to come now in open court, and testifie against me here.

20. Or else let these same here say, if they have found any evil-doing in me, while I stood before the councell.]

Paraphrase 20. Nay for all these things I shall make mine appeal to these that are here present of their own Sanhedrim ver. 1. and desire they will testifie, whether when I was brought before their Sanhedrim at Jerusalem c. 23. I was not dismist with a good testimony from themselves, ver. 9. viz. that there was nothing of moment charged and proved against me; and let them speak, if it were not so.

21. Except it be for this one voice, that I cried standing among them, Touch­ing the resurrection of the dead I am called in question by you this day.]

Paraphrase 21. There is I am sure but one thing that can by any be testified against me from the proceedings there, and that none but Sadducees will lay to my charge, who are engaged in the mainte­nance of their own tenets, and that chargeable upon all the Pharisees as well as me, viz. my acknowledging another life after this, ch. 23. 8.

22. And when Felix heard these things,he put them off, say­ing, When I know more exactly the things that belong to this way, and when Lysias the Com­mander comes down, I will determine the bu­sinesse between you, [...] having more perfect know­ledge of that way, he deferred them, and said, When Lysias the chief ca­ptain shall come down, I will know the uttermost of your matter.]

Paraphrase 22. When Felix had had this cognizance of the mat­ter, and discern'd how things stood, he deferred passing any sentence, saying, Concerning Christian religion, whether it were derogatory to the Law of the Jewes, I will determine, when I have advised with learned men that know your pretentions, and that concer­ning the tumult said to be raised by Paul, when Lysias comes, whose testimony will decide it.

23. And he commanded a Centurionthat Paul should be guarded, [...] to keep Paul, andthat be should have [...] to let him have li­berty, and that he should forbid none of his acquantaince to minister or come unto him.]

Paraphrase 23. And he commanded the Captain of the guard to keep Paul safe, but not as a close prisoner, and that any that would bring him any relief, or discourse with him, might freely doe it.

24. And after certain daies, when Felix came with his wife Drusilla, which was a Jew, he sent for Paul, and heard him concerning the faith of Christ.]

Paraphrase 24. And Felix's wife, be­ing a Jew, when she came, he thought fit to have her present, and sent for Paul, and bid him say what he had to say concerning the doctrine or Gospel of Christ.

25. And as he reasoned ofjustice & continence [...] righteousnesse, temperance, and judgment to come, note a Felix trembled, and answer'd, Goe thy way for this time;But I will find a sea­son, and call for the [...] when I have a conve­nient season, I will call for thee.]

Paraphrase 25. And Paul, in a dis­course of that subject, insisted particularly on the great ob­ligation that by the Law of Christ lay on all men to observe justice between man and man, and to live chastly, either in conjugal or single life, (two virtues contrary to two speciall vices that Felix was particularly guilty of) and withall of the se­vere judgment that all men one day should be called to for their offences in these and the like kinds. And as he insisted on these three branches of the Christian faith, wherein Felix was so much concern'd, he fell a trembling, and being in pain to hear such doctrine, he broke him off abruptly, bidding him depart for that time, and he would find some other season to hear him again.

26. He hoped also] that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftner, and communed with him.

Paraphrase 26. And, being a taker of bribes, (note a.) he hoped

27. But note b after two years Portius Festus came into Felix's room; and Felix, willing to shew the Jewes a pleasure, left Paul bound.]

Paraphrase 27. And when Paul had remained in custody under the time of Felix's Procuratorship for the space of two years, Felix was by Nero removed out of his place, and Portius Festus succeeded him; and though Felix had nothing to condemn in Paul, yet meerly to gratifie the Jewes at parting, he left Paul in prison.

Annotations on The Acts of the holy Apostles. Chap. XXIV.

a Note: [...] V. 25. Felix trembled] The grounds of Felix's trembling at this discourse of Paul's of justice and cha­stity, or continence, will be best fetch'd from a view of the character of this man both in Tacitus & Josephus, Tacitus Hist. l. 5. mentions him an Eques Romanus, to whom Claudius the Emperour had intrusted that Pro­vince, where, saith he, per omnem saevitiam & libidi­nem jus regium servili ingenio exercuit, he practised all cruelty and injustice in his government, Drusillâ Antonii & Cleopatrae nepte in matrimonium acceptâ, and that he took to wife Drusilla the neece of Antonie and Cleopatra. Of this marriage of his Josephus enlar­geth, and saith that Agrippa his brother had given her first to Azis the King of the Emisseni, and whilst she was his wife, Felix falls in love with her, and by the help of one Simon a Magician (not he of Samaria, but another of Cyprus) obtained her from her hus­bands bed. From these two parts of his character, an unjust Governour (of which his expecting bribes here ver. 26. is an evidence also) and one that lived with another mans wife, ariseth the fitnesse and pro­pernesse of S. [...] Pauls discourse before him, of justice and continence; and the guilt of his conscience, hearing that there was a judgement to come for such sinnes as these, might very well set him a trembling.

b Note: [...] V. 27. After two years] That this two years is to be referred to Felix's Procuratorship is the opinion of Baronius, meaning those two years which he spent in Nero's reigne. But the truth is, Claudius had, five year before, placed him in the Praefecture, and there is no reason to think that S. Luke should define the time of his Procuratorship from Nero's reigne, who removed him, rather then from Claudius's, who put him in: And therefore the [...], two years, must referre to Pauls imprisonment rather.

CHAP. XXV.

1. NOW when Festus wasentred up­on the go­vernment, [...] come into the Province, after three daies he [ascen­ded from Caesarea to Jerusalem.]

Paraphrase 1. See note on ch. 18. c.

2. Then the high priest and [the chief of the Jewes informed him against Paul, and besought him,

3. And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him.]

Paraphrase 2, 3. other members of the Sanhedrim accused Paul be­fore him, and besought of him that favour, that he might be sent for to Jerusalem, (mea­ning to lay some villains by the way, to kill him as he came.)

4. But Festus answered, [that Paulwas kept [...] should be kept at Caesarea, and that he him­self would depart shortly thither.]

Paraphrase 4. that he had left Paul in prison at Caesarea, c. 24. 27. whither he himself would shortly go, and hear the cause betwixt them and him.

5. Let there­fore, saith he, the men of power a­mong you [...] Let [them therefore, said he, which among you are able,] goe down with me, and accuse this man, if there be any wickednesse in him.

Paraphrase 5. the chief priests, said he, and the rest in authority among you, ver. 2.

6. And when he had tarried among themno note, [...] more then ten daies, he went down unto Caesarea, and the next day sitting in the judgment-seat, commanded Paul to be brought.

7. And when he was come, the Jewes which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.

8. While he answer'd for himself, Neither against the Law of the Jewes, nei­ther against the Temple, nor yet against Caesar have I offended any thing at all.]

Paraphrase 8. And he cleared himself against all the accusations, which were reducible to three heads, offences against the Mosaicall Law, profaning the Temple, raising sedition against the government of the Romans (see ch. 24. 5, 6.)

9. But Festus being willing to doe the Jewes a pleasure, answered Paul, and said, Wilt thou goe up to Jerusalem, and there be judged of these things before me?

10. Then said Paul, I stand at Caesar's judgement-seat, where I ought to be judg­ed: to the Jewes have I done no wrong, as thou very well knowest.]

Paraphrase 10. I am a Roman, and I ought to be judged not by the Jewish Sanhedrim or laws, but by the Roman: (And though I were lyable to them, yet thou already discernest that they are not able to prove that I have any way trespass'd against the Jewes, or their Law.)

11. For if I be an offender, or have committed any thing worthy of death, I desire not to escape death, [...] refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.]

Paraphrase 11. And if I have done any thing which by the Ro­man lawes is punishable ca­pitally, I will be content most willingly to suffer death, I desire no mercy, (this he did, knowing there was then no edict of the Emperours against Christianity, see note on ch. 26. a.) But if all their accusations are invalid, if I am, as thou knowst I am, v. 10. free from that charge of having wronged them, and being a Roman ought to be judged by the Roman lawes, and none of them hath interdicted Christianity, there is then no reason I should be delivered up to my enemies to be my judges. 'Twere absolutely unjust to doe so, and from that intention of thine, I make mine appeal to the Roman Emperour, and desire that he may judge between us.

12. Then Festus, when he had conferred with the councel,] answered, Hast thou appealed unto Caesar? unto Caesar shalt thou goe.

Paraphrase 12. And Festus confer­ring with those of the Jewish Sanhedrim, that were there,

13. And after certain daies [king Agrippa and Bernice] came unto Caesarea, to salute Festus.

Paraphrase 13. Agrippa, who, after Herod, was Tetrarch of Ga­lilee, and his sister Bernice

14. And when they had been there many daies, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix,

15. About whom, when I was at Jerusalem, the chief Priests and the Elders of the Jewes [informed me,] desiring to have judgment against him.

Paraphrase 15. brought in an accu­sation to me,

16. To whom I answered, It is not the manner of the Romans [to deliver any man to die] before that he which is accused note a have the accusers face to face, and have license to answer for himself, concerning the crime laid against him.

Paraphrase 16. to give sentence of capital punishment against any man,

[Page 428] 17. Therefore when they were come hither, without any delay, on the mor­row I sate on the judgment-seat, and commanded the man to be brought forth.]

Paraphrase 17. And therefore that they must of necessity goe to Caesarea and accuse him. And when they came, I used all expedition, and the very next day I went to the bench to hear this cause of Paul.

18. Against whom when the accusersappeared [...] stood up, they brought none accusation of such things as Isuspected, [...] supposed:]

Paraphrase 18. And upon hearing I found him absolutely free from all capitall crimes, all seditious practices, whereof they accused him, and wherein I suspected him to be most guilty.

19. But had certain questions against him ofhis own way of wor­shipping God, [...], see note on c. 17. e. their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.]

Paraphrase 19. And all that stuck, was some disputable matters about his particular way of serving or worshipping God, and whether one Jesus were still dead, or whether he were risen again, as Paul affirmed.

20. Andhaving some doubt, whether I should exa­mine this matter, I [...] because I doubted of such manner of questions, I asked him, whe­ther he would goe to Jerusalem, and there be judged of these matters.

21. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him unto Caesar.]

Paraphrase 20, 21. And making some scruple, whether it were fit for me to give sentence in this matter, or whether it were not better to referre him to the Jewes Sanhedrim, to be judged there, Paul appealed to Caesar, claimed his privilege of a Roman, that he might not be delivered up to the Jewes; and thereupon I remanded him to prison, till I could conveniently send him to Rome to Caesar.

22. Then Agrippa said unto Festus, I would also hear the man my self. To morrow, said he, thou shalt hear him.

23. And on the morrow, when Agrippa was come and Bernice witha great train, appea­rance, or shew, [...] great [ note b pomp, and was entred into the place of hearing, with the chief captains] and principall men of the city, at Festus command, Paul was brought forth.

Paraphrase 23. retinue and train, and entred into the court or hall, with the Colonels

24. And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the [Jewes havebesought me, or plea­ded to me, [...] dealt with me, both at Jerusalem, and also here, crying, that he ought not to live any longer.]

Paraphrase 24. Jewes wheresoever in­habiting, those of Jerusalem and others, have made com­plaints to me, as against a most notable malefactor, that ought to be put to death.

25. But when I understood that he had committed [nothing worthy of death, and that he himself hath appealed to Augustus,] I have determined to send him.

Paraphrase 25. no capital crime, and seeing he appealed to the Emperour of Rome, to be sentenced at his tribunal,

26. Of whom I have no certain thing to write unto [my Lord,] wherefore I have brought him forth before you, and especially before thee, O king Agrippa; that after examination had, I might have somewhat to write.

Paraphrase 26. the Emperour,

27. For it seemeth to me unreasonable to send a prisoner, and not withall to signifie the crimes laid against him.

Annotations on Chap. XXV.

a Note: [...] V. 16. Have the accusers face to face] Of this law and custome of the Jewes Philo Judaeus is ex­presse, speaking of the Roman Praefects, that [...], &c. They yielded themselves to be common judges, and heard equally the accusers and the defendants, and condemned no man unheard, prejudged none, but judged without favour or enmity according to the nature of the cause.

b Note: [...] V. 23. Pompe] What [...] here signifies will be judged by the use of the word in other authors. Laertius speaking of Dio, saith, he was [...] sumptuous, and accordingly went from city to city, and sometimes [...], using arts to have a great train, he perswaded Mariners to put on Scholars attire and follow him. So Athenaeus Deipnos. l. 5. speaking of Athenion returning in great pomp to Athens. [...], no Romane ever out-bra­ving Attica with so great a train. So in Planudes vit. Aesop. [...] [...], [...], taking servants—he went to Aegypt, using this great train and glory to the astonishment of those that were there. So in Tom. 6. p. 466. Chrysostome [...]; To what pur­pose dost thou carry about many servants, parasites, flatterers, and all thy other train? [...] that thou mayest appear the more venerable. So Hom. 4. speaking of Nebuchadonosor his [...], Nobles, Captains, innumerable forces, plenty of Gold, he addes, [...], all the other train and splendor belonging to him. In this notion of the word a very learned Cri­tick, Mr. Bois, is willing to understand [...] Ecclus. 4. 30. and so I suppose it may be rendred, one that thinks himself a brave fellow among his servants, being attended with a great train of them, one that pleaseth himself with the magnificence of his train, as [...], applied by Eustathius to Tantalus, is expressed by [...], fed with vain hopes: and this sense agrees well with the Context there in the sonne of Sirach; Be not as a Lion in thy house, the pride of the Lion and his stately gate being as observable as his terribleness, to which our English translation referres, and it being unagreeable to the pride of that creature to be cruell toward in­feriors (such as servants are) according to the pro­verb,

—satis est prostrasse Leoni,
submission mollifies his wrath.

CHAP. XXVI.

1. THen Agrippa said unto Paul, Thou art permitted to speak for thy self. Then Paul [stretched forth the hand, and answered for himself:]

Paraphrase 1. beckning to the by-stan­ders to hold their peace, and give audience, made this Apologie for himself.

2. I think my self happy, king Agrippa, because I shall answer for my self this day before thee, touching all the things whereof I am accused of the Jewes.

3. Especially because I know thee to be expert in all customes, and questions, which are among the Jewes: wherefore I beseech thee to hear me patiently.

4. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jewes,

5. Which knew me from the beginning (if they would testifie) that [after the most straitest sect of our religion I lived a Pharisee.]

Paraphrase 5. I was of that sect which is the strictest of all the rest in the Jewish religion, viz. a I harisee.

6. And now Istand que­stion'd, [...] stand and am judged for the hope of the promise made of God unto our fathers.]

Paraphrase 6. And accordingly now I am accused for asserting the resurrection of the dead, which as it is a doctrine acknowledged by the Pharisees, so is it the fundamental promise made of old.

7. Unto which promise our twelve tribes, instantly serving God day and night, hope to come: for which hopes sake, king Agrippa, I am accused of the Jewes.]

Paraphrase 7. And generally depended on by the Jewes, and in in­tuition thereof it is, that they spend their time in piety and obedience to God: And yet for the believing and expecting this I am accused by these Jewes.

8. Why should it be thought a thing incredible with you, that God should raise the dead?]

Paraphrase 8. This being by me asser­ted to be founded in the re­surrection of Christ, that is the thing that is most disbelieved, God's having raised Christ from the dead. And why should that be judged so incredible?

9. I verily thought with my self that I ought to doe many things contrary to the name of Jesus of Nazareth:]

Paraphrase 9. I confesse I was once of opinion that I was obliged to persecute this profession, and doctrine of Christ:

10. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests, and when they were put to death, I [gave my voice against them.]

Paraphrase 10. was a principal actor, c. 7. 56. and approver of the sentence, c. 8. 1.

11. And I punished them oftthrough all the Con­sistories, [...], see Mat. 6. note d. in every synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities.]

Paraphrase 11. And in other cities beside Jerusalem, I brought them into their courts, and used all rigid means to make them deny Christ, and was so fierce against them, that I forced them to flie to heathen cities, and then pursued them thither.

12. Whereupon as I went to Damascus with authority and commission from the [chief priests,]

Paraphrase 12. Sanhedrim, ch. 9. 2.

13. At midday, O King, I saw in the way a light from heaven, above the brightnesse of the sun, shining round about me, and them which journeyed with me.

14. And when we were all fallen to the earth,ch. 9. 3, 4. I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick againstgoads [...] the pricks.]

15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou per­secutest.

16. But arise and stand upon thy feet, [for I have appeared unto thee for this purpose, toadain [...] make thee a minister, and a witnesse, both of these things which thou hast seen, and of those things in the which I will appear unto thee.]

Paraphrase 16. for thou art chosen by me to be a preacher of the Gospel, which thou hast per­secuted, and to proclaim unto others what thou hast now and shalt hereafter see,

17. Choosing thee out of [...] Delivering thee from the people and from the Gentiles unto whom now I send thee,]

Paraphrase 17. Making a speciall choice of thee out of all the Jews & Gentiles, and now giving thee commission to goe and preach the Gospel to them, see c. 9. 15.

18. To open their eyes, and to turn them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sins, and inheri­tance among them which are sanctified by faith that is in me.]

Paraphrase 18. To shew them their duty, to turn them from all their idolatrous sinfull, to all gracious godly courses, from being the slaves of the devil, to be the servants of God, thereby to have their sins forgiven, and by believing in me, to have an inheritance, a future eternall blissfull portion among the saints of God.

19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:]

Paraphrase 19. Upon this vision so glorious, and these words of Christ from heaven, I could not but yield:

20. But shewed first unto them of Damascus and Hierusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and doemeet works of repen­tance [...] works meet for repentance.]

Paraphrase 20. But preached at Da­mascus first, then at Jerusa­lem, then through all Judaea, and even among the Gentiles, the doctrine of repentance, and amendment, and necessity of bringing forth all fruits of new life in an eminent manner, which indeed is the summe of the Gospel of Christ.

21. For these things the Jewes caught me in the Temple, and went about to kill me.]

Paraphrase 21. And for this it was, that I had like to have been killed by the Jewes as I was in the Temple.

22. Receiving therefore [...] which was from G [...]d, [...] Having therefore obtained help of God, I continue untill this day, wit­nessing both to small and great, saying none other things then those which the Prophets and Moses did say should come,]

Paraphrase 22. But God rescued me, and accordingly I goe on to doe this, preaching nothing in effect, but what is perfectly agreeable to the writings of Moses and the Prophets,

[Page 430] 23. That Christ should suffer, and thathe first by resurrection from the dead should shew, [...] he should be the first that should rise from the dead, and should shew light unto the people and to the Gentiles.]

Paraphrase 23. That Christ should be put to death, and that by his rising again from death, both the Jewes and Gentiles should be brought to believe on him.

24. And as he thus spake for himself, Festus said with a loud voice, Paul, [thou art beside thy self: much learning doth make thee mad.]

Paraphrase 24. thou talkest distract­edly; sure thy learning, and high opinion of it, hath put thee out of thy wits.

25. But he said, I am not mad, most noble Festus, but [speak forth the words of truth and soberness.]

Paraphrase 25. what I say is perfectly true, and hath nothing of ex­cesse or transportation in it.

26. For the King knoweth of these things, before whom also I speak freely: for I am perswaded that none of these things are hidden from him; for this thing was not done in a corner.]

Paraphrase 26. Agrippa, I am confi­dent, knowes it to be so, and therefore I feare not his cen­sure, (see Joh. 7. a.) for these things, the life, death, and resurrection of Christ, were things of very publick cognizance, and cannot be unknown to him that was a Jew born.

27. King Agrippa, Believest thou the Prophets? I know that thou believest.]

Paraphrase 27. What sayest thou, A­grippa? are not the Jewish Prophecies fulfilled in Christ? Thou canst not but discern and acknowledge it.

28. Then Agrippa said unto Paul [A little way [...] Almost thou perswadest me to be a Christian.]

Paraphrase 28. Thou dost in some degree perswade me that the Christian faith is the true.

29. And Paul said, [I would to God that not onely thou, but also all that heare me this day, were bothA little and a great way, [...] almost and altogether such as I am, except these bonds.]

Paraphrase 29. I heartily wish and pray for thine own sake, that not only in a low, but in an eminent degree, both thou and all that are here present were as farre Christians as I am; onely I would not wish them impri­soned as I am.

30. And when he had thus spoken, [the King rose up, and the Governour and Bernice,] and they that sate with them.

Paraphrase 30. King Agrippa and Festus and Bernice rose up from the place of judicature, c. 25. 29.

31. And when they were gone aside, they talked between themselves, saying, [This man hath done note a nothing worthy of death or of bonds.]

Paraphrase 31. The accusations brought against this man are not such as by the Roman Law are punishable capitally, or by imprisonment, (the Emperors having not yet, in the beginning of Nero, made any edict against Christianity.)

32. Then said Agrippa unto Festus, This man might have been set at liberty if he had not appealed unto Caesar.

Annotations on Chap. XXVI.

a Note: [...] V. 31. Nothing worthy of death or—] The truth of this speech of King Agrippa and his company, that Paul had done nothing worthy of death or bands, depends on the consideration of the time wherein it was spoken. For the Roman Magistrates judging by the Roman Lawes, that which was not against any Law of the Emperors, was not cognoscible, or punish­able (especially by death or imprisonment, deprivation of life or liberty) by them. Thus when Paul is accu­sed by the Jewes, and brought before the Proconsul of Achaia, Gallio, c. 18. he tels them plainly, that he will not be a Judge of such matters, which the Roman Law, then in Claudius's reigne, had said nothing of. For though c. 18. 2. an Edict had been by Claudius, toward the end of his reigne, set out against the Jewes, to banish them out of Italy, &c. and by that, the Christian Jewes, as Jewes, not as Christians, fell under that inderdict, and so did Priscilla and Aquila there, (and John the Apostle, banished into Patmus, in Clau­diu's reigne, saith Epiphanius, haer. [...].) yet as to the difference betwixt Jewes and Christians, there referr'd to by Gallio, (in proportion to the accusation brought against him by the Jewes, [...] of a word, as whether Jesus were the Messias, or no, [...] of names, as whether the name Christian, or disciple, &c. were unlawfull, as those discriminated them from incredulous Jewes, [...], concerning the law in force among the Jewes, about conversing with the uncircumcised, &c.) there was then no Law set out by the Emperors at Rome, and therefore no rule for the Proconsul to go by, in taking cognizance of them. And thus it continued till Nero's rage against the Christians began: for that he first dedicated perse­cution, is Tertullian's expression, and Primum Ne­ronem in hanc sectam gladio ferociisse, Nero was the first that made any capitall Law against them. Now this appearance of Paul before Agrippa was in the second of Nero's reigne, Anno Ch. 57. long before this rage of his brake out; and accordingly Paul had made his appeal to Caesars tribunal, knowing that this dif­ference betwixt him and the Jewes was a thing of that nature, that no Law of the Romans could take hold of, all his danger being from the tumultuary procee­dings of the Jewes, inraging and importuning the Magistrates against him, and the best way of securing himself, being a triall by the Roman Lawes, to which prudently he appeales, c. 25. 11. making it his plea, that he had done nothing against Caesar, v. 8. and as a Romane, claiming the privilege of being judged by the Imperiall Lawes, and not to be delivered up to the Jewes, v. 10. Which plea of his could have stood him in no stead, if Christianity had then been under any Imperiall Interdict, and by being accepted for him, demonstrates that at that time it was not.

CHAP. XXVII.

1. ANd when it was determined that we should saile unto Italy, they delivered Saul and certain other prisoners unto one named Julius, a Centurion of Augustus band.

2. And entring into a ship of [Adramyttium,or, that was about to saile &c. (fo [...] the King's MS. reads [...] which agrees with [...]) we set out, [...] we lanched, meaning to saile by the coasts of Asia,] one Aristarchus a Macedonian of Thessalonica being with us.

Paraphrase 2. Adramyttium a Sea­Town of Mysia (see note on c. 20. a.) which was to saile along by Asia, we began our journey.

[Page 431] 3. And the next day wecame to [...] de (See c. 21 note a.) touched at Sidon: and [Julius courteously intreated Paul, and gave him liberty to go unto his friends] to refresh himselfe.

Paraphrase 3 The Captain of the guard that was to guard the prisoners, was very civill to Paul, and permitted him to go on shore at Sidon, and visit those whom he knew there.

4. And when we had lanched from thence, we failed under Cyprus, because the winds were contrary.

5. And when we had sailed over the Sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia:

6 And there the Centurion found a ship of Alexandria, sailing into Italy, and he put us therein.

7. And when we had sailed slowly many daies, and scarce were come over a­gainst Cnidus, the wind not suffering us, we sailed under Crete, over against [Sal­mone.]

Paraphrase 7. Salmone, a City which is called by Ptolemy Sam [...] ­nium.

8. And hardly passing by it] came unto a place which is called the Faire-havens, nigh whereunto was the City of Lasea.

Paraphrase 8. And as soon as we were passed by Salmone, c. 7. we

9. Now when much time was spent, and when sailing was now dangerous, be­cause note a the fast was now already past, Paul admonished them,

10. And said unto them, Sirs, I perceive that this voyage will be with hurt, and much damage not onely of the lading and ship, but also of our lives.]

Paraphrase 9, 10. And being thus long upon the Sea, and the Sea beginning to grow tem­pestuous, as it is wont at that time of year, to wit after the day of expiation, the great yearly fast, about which time the Michaelmas-flawes are wont to be on the Seas, Paul would have perswaded them to have gone a shore, and expected more seasonable time to have performed this journey, telling them that, if they went on, it would be very dangerous to the ship, the goods in it, and even the lives of the men.

11. Neverthelesse the Centurion believed the Master and the owner of the ship, more then those things which were spoken by Paul.]

Paraphrase 11. But the Governour of the ship being also the owner of it, and so concern'd to consider the danger, was of another minde, and the Captain of the guard preferred his judgement before Paul's.

12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phoenice and there to winter, which is an haven of Crete, and lyeth toward the South-west and North-west.]

Paraphrase 12. Especially considering that the haven v. 8. was no good winter harbour, in which respect most of the passengers advised to put out from thence, and endeavour to gain Phoenice, an haven of Crete, situate toward, &c. and there they might winter conve­niently.

13. And when the Southwind blew softly, supposing that they had obteined their purpose, loosingpresently note b thence, they sailed close by Crete.]

Paraphrase 13. And by a calm South­erly gale which came, they thought this would be easily compass'd, and therefore considering the inconstancy of the wind, and that it might not hold long thus favourable, they made use of the first opportunity, and put out presently, and so got beyond the shore of Crete.

14. But not long after therebeat [...] arose against it a tempestuous wind, called [Euroclydon.]

Paraphrase 14. The North-East wind (see note a.)

15. Andthe ship being carri­ed by force along with it, and being notable to resist, or hold up a­gainst the wind, [...] when the ship was caught, and could not bear up into the wind, [setting her loose, we were carried [...] we let her drive.]

Paraphrase 15. we were fain to yield the ship to the force of the wind, and saile with it, whithersoever 'twould drive us.

16. And running under a certainlittle Island [...] Island, which is called Clauda, [we had much work to come by the [...] [...] boat.]

Paraphrase 16. the skiffe that atten­ded the ship was stuck, or entangled so, that we could hardly get it to us.

17. Which when they had taken up, they used helps, under-girding the ship; and fearing lest they should fall into the quicksands,] stuck saile, and so were carried, [...] v. 51. driven.

Paraphrase 17. But at last they got it and then they made use of some artifices to secure them from splitting, and fearing they might fall upon some quicksand, to prevent that,

18. And being exceedinglybeaten with the weather [...] tossed with a tempest, the next day they [lightned the ship.]

Paraphrase 18. disposed some of the goods out of the ship.

19. And the third day we cast out with our own hands the tackling of the ship.]

Paraphrase 19. And the next day we were forced to cast into the Sea the furniture of the ship.

20. And when neither Sun nor Stars in many dayes appeared, and no small tem­pest lay on us, all hope, that we should be saved, was then taken away.]

Paraphrase 20. And then there came such a season of tempestuous foul weather, that we utterly despaired of escaping.

21. ButNow ha­ving fasted a long time [...]. [...] after long abstinence, Paul stood forth in the midst of them, and said, Sirs, [ye should have hearkned unto me, and not have loosed from Crete, andescaped or avoided. to have note c gained this harm and loss.]

Paraphrase 21. You should have taken the counsell which I gave you v. 10. and avoided or not have run this hazard.

22. And now I exhort you to be of good cheer: for there shall be no loss of any mans life among you, but of the ship.

23. For there stood by me this night the Angel of God, whose I am, and whom I serve,]

Paraphrase 23. For this night I recei­ved a vision, and in it a mes­sage from that God, who is pleased to own and protect me, and whose servant I am,

24. Saying, Fear not Paul, thou must be brought before [Caesar; and lo, God hath given thee all them that sail with thee.]

Paraphrase 24. Nero the Roman Emperour: And God hath for thy sake, granted life and safety to all them that are with thee in the ship.

25. Wherefore, Sirs, be of good cheer: [for I believe God, that it shall be even as it was told me.]

Paraphrase 25. for I am confiden [...] this vision shall be made good, coming from God, as it certainly doth.

26. Howbeit] we must be cast upon a certain Island.

Paraphrase 26. But one passage more I received in the vision, viz. that after shipwrack

[Page 432] 27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew neer to some coun­trey.

28. And they sounded, and found it twenty fathomes; and when they had gone a little farther they sounded again, and found it fifteen fathomes.]

Paraphrase 28. And by letting down their plummet and sounding they found it was first twenty fathomes, then fifteen, which was an argument to assure them they were neer a shore.

29. Then fearing lest they should have fallen upon rocks, they] cast four an­chors out of the stern, and wished for day.

Paraphrase 29. And therefore it be­ing night, and apprehending the danger of falling upon some shelves for want of light to guide them, they durst go no farther, but

30. And as the shipmen were about to flee out of the ship, when they had let down theskiffe, [...] boat into the sea, under colour as though they would have cast an­chors out of the foreship,

31. Paul said to the Centurion and to the souldiers, [Except these abide in the ship, ye cannot be saved.]

Paraphrase 31. Though I told you that no one person in the ship should perish, yet this was upon condition you would believe and trust God for your preservation, and the mariners stay, and doe their parts with all diligence, and not use this trick, some to escape, and leave the rest in the danger: If this be done, assure your selves, you will be drowned.

32. Then the souldiers cut off the ropes of the boat, and let her fall off.]

Paraphrase 32. Hereupon the soul­diers, to prevent the mariners designe, ran and cut the ropes of the skiffe, and let it fall off into the sea.

33. Anduntill it began to b [...] day, [...] while the day was coming on, Pauladvised, exhorted, [...] besought them all to take meat saying,Expecting the fourteenth day, which is to day, ye continue without eating, [...] This day is the fourteenth day that ye have tarried, and continued note d fasting, having taken nothing.]

Paraphrase 33. And in the space be­tween that and day-break, Paul exhorted them to re­fresh themselves with eating, telling them that they had so sollicitously attended the fate of this fourteenth day, as the speciall criticall day, (had so much feared casting away upon that day) that they had no leisure or thought of eating, and so had fasted till that time of night, eaten no bit all that day.

34. Wherefore I pray you to take some meat; for this is for yoursafety, [...] health:] for there shall not an hair fall from the head of any one of you.]

Paraphrase 34. Therefore, saith he, I advise you all now to eat, for you shall escape the danger, and refreshing your selves will the better enable you to bear the difficulties that you are to expect.

35. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.]

Paraphrase 34. And he began and gave them example, bless'd God, and did eat.

36. Then were they all of good cheer, and they also took some meat.]

Paraphrase 36. And they did so also.

37. And we were in all in the ship two hundred and threescore and sixteen souls.

38. And when they had eaten enough they lightned the ship, and cast out the wheat into the sea.

39. And when it was day they [...] not, [...] knew not the land: but they discovered a cer­tain creekhaving an haven, [...] with a shore, into the which they were minded, if it were possible, to thrust in the ship.

40. And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the main saile to the wind, and made towardthe haven [...] shore.

41. And falling into a place where two seas met, they ran the ship a ground; and the forepart stuck fast, and remained unremoveable, but the hinder part was broken with the violence of the waves.

42. And the souldiers counsell was to kill the prisoners, lest any of them should swimme out and escape.

43. But [the Centurion] willing to save Paul, kept them from their purpose, and commanded that they which could swimme, should cast themselves first into the sea, and get to land.

Paraphrase 43. their Captain

44. And the rest, some on note e boards, and some onsome things that came from the ship, [...] broken pieces of the ship:] and so it came to passe that they escaped all safe to land.

Paraphrase 44. And those that could not swimme, to make use some of boards, and others of some other things that came out of the ship.

Annotations on Chap. XXVII.

a Note: [...] V. 9. The Fast was now already pass'd] There is no question but the fast, which is here said to be new­ly pass'd, was the great anniversary fast, the day of Expiation; the description of which we have Isa. 58. under the name of a sabbath v. 13. which may seem to have occasion'd that error in the Heathen writers, which thought that the Jewes had fasted on the seventh day or sabbath. Soin Octav. Suetonius, Nè Judaeus tam li­benter sabbatis jejunium servat, &c. a Jew doth not fast on his sabbath so willingly; and Justin l. 36. Se­ptimum diem, more Gentis Sabbatum appellatum, in omne aevum jejunium sacravit, the seventh day, being by their custome called their Sabbath, was appointed a fast for ever. Which error arose by not observing the difference betwixt the weekly and the anniversa­ry sabbath. Now the precise time of this sabbatick fast is Levit. 16. 29. on the tenth day of the seventh month called Tizri, which falls on the same time al­most with our September, the first day of Tizri on the seventh of that, and so the tenth of Tizri on the sixteenth of September, that is, thirteen daies before our Michaelmas, or, asProleg. in Euseb. [...] Scaliger sets it, on the twentieth of that month. This being thus observ'd, the reason of the Apostles observation, that sailing was now become dangerous, [...] because the fast was pas­sed, will be easily cleared, it being all one, as if he had said, because it was past the twentieth of Se­ptember; It being observed by all sailers, that for some weeks before and after Michaelmas, there are on the sea suddain and frequent storms, which we now call Michaelmas-flawes, which must needs make sailing dangerous: and so the experi­ment [Page] [Page] [Page 433] proved it, v. 14. whereas the south wind blew softly, presently comes a boisterous wind called Euro­clydon (or, as perhaps that word may be otherwise read with a light change, [...] [...] the North-east wind, for which the Kings and other ancient MSS. read [...]) which so hurried the ship that it could not [...] hold up the eyes against it, and so ver. 20. there was no appearance of sun or starres for many daies together. Thus in [...] Hesiod, At the going down of the Pleiades, saith he, [...], navigation is dangerous, [...],’ huge tempests of all kind of winds; where the fall of the Pleiades is said to be [...], viz. when after harvest they begin to plough again ( [...] l. 2. lin. 2.) which is clearly the time just now mentioned: so again lin. 292. speaking of prosperous sailing, he designes the time fifty daies after the summer solstice or tropick, that is, about the end of July, & then designing some space for navigation, he admonishes

[...],
[...],
[...],

to make hast and be at home before new wine, and the harvest showres, for after that presently comes [...], and— [...] [...].’ that very thing that we here observed, making the sea, or navigation, dangerous. Thus inVit. [...] Philostratus [...], the sea was at this time more unsetled, for it was now the time immediately after ripe fruits: for so [...] signifies (beginning about the midst of August, and lasting neer our Christmas) at which time, saith Aristotle Meteor. l. 1. [...], storms are specially wont to arise. So saith Philo leg. ad Caium, [...], [...], The sea was yet fit for navigation, for 'twas the beginning of that season after ripe fruit, about the middle of August, which argues, that shortly it would not be fit, this be­ing, as he saith, [...], the time of giving over the sea. What this time was, will be yet clearer by what we find in him [...]79. b. adversus Flac. that this Fast was [...] about the winter aequinoctial.

b V. 13. Thence] [...], saith Hesychius, i signifies nigh. But first it is among the Poets only that it is thus used: and 2dly being here joyned with [...], which is the passing just under, there seems to be very little use of the word, or propriety, that here it should be put. Perhaps there may here be place for a conjecture, reading [...] presently in stead of [...], and then joyning that, not with [...], but [...], precedent, presently loosing thence. Thus in Syne­sius, we find Ep. 4. [...], loosing immediate­ly, which is all one with, [...], saith Hesychius. And this I now see to have been the con­jecture of the very learned and Judicious Critick Mr John Bois of Ely.

c Note: [...] V. 21. Gained] What [...] signifies here, be­ing joyned with [...] harm and losse, may appear by Himerius in his Declamation against Epicurus, [...], thou shalt not by thy orations gain, that is, avoid or escape, punishment, but shalt be punished the more—So in Philemon, [...],’ every poor man gains, that is, escapes, great evils. So of the Latine lucrifacio saith Donatus on Terent. Andr. Act. 3. scen. 4. at corporis impulsionem lucri­faciam, that is, vitem, that I may gain, that is, avoid, or escape. [...] As for the notion of [...], which we render harme, the Context restrains it from that general, to this particular sort of ill, wherein at present they were, viz. that of the Tempest, as in Pollux we find [...], a tempestuous wind.

d Note: [...] 33. Fasting] [...] is he that eateth nothing all day long (as [...], he that eateth but one meale a day) and so 'tis here explained by [...], having taken nothing at all. The meaning therefore of this place (without any miracle of subsisting without any nourishment fourteen daies together) is to be ga­thered from the former part of the period, [...], expecting this day the fourteenth day, that is, waiting to see the suc­cesse of this day, which, it seems, in the opinion of the mariners, was the criticall day to them, their danger was then at the highest, and they were not likely to outlive it, and so there was no use of eating, and if they escaped this day, they might then possibly hope; and upon these considerations, they eat nothing all that day, they had no leisure to consider hunger, when their greater danger, and more instant feare was of drowning, and that is a clear meaning of the place. But if it should be applyed to all the precedent four­teen days, then it must be taken in that latitude wherein Zetzes on Hesiod expounds the phrase,

[...]
[...],

they eat not meat, [...], because they were not at leasure, or quiet, even at meal-time, but eat in their armes, and with their hands foul'd with blood, therefore he said, neither did they eat meat; [...], for the meal-time is a time of leisure, and rejoycing.

e Note: [...] V. 44 Boards] The word [...] signifies any plain thing, a dore, or table, or board, or plank, and is rendred by Hesychius first [...] a dore, then [...] a white table, [...] on which among the Athenians accusations were written against malefactors, [...] (not, as 'tis corruptly read, [...]) and this was wont to be set upon the Crosse, (as the inscription of Christ.) The former of these, or any thing like that, any plain tabulatum, is here meant by it, as that which would be most usefull to escape by in this ship-wrack.

CHAP. XXVIII.

8. AND when they were escaped, then they knew that the Island was called note a Melita.

2. And the barbarous people shewed us no [...], and laying them on [...] * by, or from [...] little kindnesse; for they kindled a fire, and* received us every one, because of the present rain, and because of the cold.

3. And † when Paul had gathered a bundle of sticks, and laid them on the fire, [there came a viper* out of the heat, and] fastned on his hand.

Paraphrase 3. a viper, driven out of her hole by the heat which the fire had caused, leaped out and

[Page 434] 4. And when the Barbarians saw theviper [...] venemous beast hang on his hand, they said among themselves, No doubt this man is a murtherer, whom, though he hath escaped the Sea, yet [ note b vengeance suffereth not to live.]

Paraphrase 4. divine revenge attends him, and so this poisonous viper is sent to bite and kill him, which will certainly do it, v. 6.

5. And he shook off theviper, v. 4. beast into the fire, and felt no harm.

6. Howbeit they looked when he should haveburst [...] swollen, or fallen down dead suddenly: but after they had looked a great while, and sawno evil [...] no harm come to him, they changed their minds, and said that he was a God.

7. In the same quarters were [possessions of the chiefe man] of the Island, whose name was Publius, who received us and lodged us three dayes courte­ously.

Paraphrase 7. house and lands where resided the Governour.

8. And it came to passe that the father of Publius lay sick of a fever, and of [a dysentery [...] bloody flux:] to whom Paul went in, and prayed, and laid his hands on him, and healed him.

Paraphrase 8. an excoriation of the guts.

9.This therefore be [...]ng done, the rest [...], [...] So when this was done, others also which had diseases in the Island came and were healed;

10. Who also honoured us with many honours, and when we departed, they laded us with such things as were necessary.]

Paraphrase 10. And they presented us, and gave us great rewards (1 Pet. 3. c.) and at our departure furnished us with all necessaries for our journey.

11. And after three moneths we departed in a ship of Alexandria, which had wintered in the Isle, [ note c whose signe was Castor and Pollux.]

Paraphrase 11. which was called the Dioscuri.

12. And landing at Syracuse, we tarryed there three dayes.

13. And from thence we fet a compasse, and came to Rhegium: and after one day the south-wind blew, and the next day we came to Puteoli:

14. Where we found [brethren, and were desired to tarry with them seven dayes: and so we went toward Rome.]

Paraphrase 14. some Christian pro­fessors, who would needs stay us with them a week, after which we parted from them, and advanced toward Rome (See Joh. 6. 17.)

15. And from thence, when the brethren heard of us, they came to meet us as far as note d Appii forum, andTres [...]. the note e three Taverns:] whom when Paul saw, he thanked God, and took courage.

Paraphrase 15. And when we were come toward Rome as farre as Appii forum and Tres Tabernae, the Christians in Rome hearing of our approach came out to meet us:

16. And when we came to Rome, the Centurion delivered the prisoners to the [Captain of the guard: but Paul was suffered to dwell by himself with a note f souldier thatwatch'd him [...] kept him.]

Paraphrase 16. Common gaoler to secure them, but let Paul stay in a private house, onely with a souldier to guard him.

17. And it came to passe that after three dayes Paul called the chief of the Jewes together. And when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people or customes of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans,]

Paraphrase 17. And after he had been there three dayes, he desired to speak with the ru­lers of the Consistory which the Jewes then had at Rome, (see note on Joh. 1. e.) and when they came to him, he said unto them, Countreymen, though I have done nothing contrary to the lawes or customes of the Jewes, yet was I by the Jewes at Jerusalem apprehended and accused before the Roman Procurator.

18. Who when they had examined me, would have let me goe, because there was [no cause of death in me.]

Paraphrase 18. no capitall accusation brought against me.

19. But when the Jewes spake against it, I was constrained to appeal unto Cae­sar: [not that I had ought to accuse my nation of.]

Paraphrase 19. onely to clear my self, not to lay any thing to the charge of any of my countreymen.

20. For this cause therefore have I called for you to see you, and to speak with you: because that for [the hope of Israel I am bound with this chain.]

Paraphrase 20. asserting the resurre­ction of the dead, which is the result of all the promises of God to the Jewes, and that that every true Israelite depends on, I am thus imprisoned.

21. And they said unto him, We have neither received letters out of Judaea concerning thee, neither any of the [brethren that came, shewed or spake any ill [...] harm of thee.]

Paraphrase 21. Christian Jewes made any complaints against thee.

22. But we desire to hear of thee what thou thinkest: for as concerning [this Sect, we know that every where it is spoken against.]

Paraphrase 22. this profession and doctrine of Christianity, we know that it is generally opposed by our brethren the Jewes.

23. And when they had appointed him a day, there came many to him into his lodging, to whom [he expounded and testified the kingdome of God, perswading them concerning Jesus, both out of the Law of Moses, and out of the Prophets, from morning till evening.]

Paraphrase 23. he preached and made known at large the doctrine of the Gospell, demonstra­ting from the Law of Moses, and the prophecies that were of force among the Jewes, the agreeablenesse and truth of the whole Christian religion.

24. And some believed the things which were spoken, and some believed not.

25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the holy Ghost by Isaias the Prophet unto our fathers,

Paraphrase 25. And when by this dif­ference of minds there began to be some falling out (or, arguing on both sides v. 29.) between them, they departed, Paul telling them at their departure, that this unbelief of their's was a thing which the Prophet Isaias had punctually foretold,

26. Saying, Go to this people and say, Hearing yewill hea [...] and not un­derstand, and seeing ye will see and not— [...] shall hear, and shall not un­derstand; and seeing ye shall see, and not perceive.]

Paraphrase 26. Saying, This people of the Jewes will not receive the Gospell.

27. For the heart of this people is waxed grosse, andthey hear heavily with their eares, [...] their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, andconvert [...] should be converted, and I should heal them.]

Paraphrase 27. For they have contra­cted a perfect habit of obdu­ration and wilfull deafness and blindnesse, to which it is consequent, that they will not hearken to any wayes of reformation, that should make them capable of mercy.

[Page 435] 28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.]

Paraphrase 28. It is therefore now to be expected by you, that we should give over contending with this obduration of yours, and preach the Gospell to the heathens, and they will most gladly lay hold on it.

29. And when he had said these words, the Jewes departed, and had great rea­soning among themselves.

30. And Paul dwelt two whole yeares in his own hired house, and received all that came in unto him,

31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence,without any hin­derance, [...] no man forbidding him.]

Paraphrase 30, 31. And Paul was free from close restraint, and hired an house to live in, and there continued two years, and preach'd the Gospell to all that came to him, and to those that had already received it, superstructed the whole Christian doctrine; and this he did with all freedome, and opennesse, and confidence (see note on Joh. 7. a.) and no man gave him any disturbance.

Annotations on Chap. XXVIII.

a Note: [...] V. 1. Melita] Two Islands there are of that name Melita. The one in the Libyan, saith Strabo l. 6. the other in the Adriatick Sea. Of the former Ortelius speaks in Thesaur. Geograph. Melita una ex Pela­giis apud Ptolemaeum. Haec insula B. Pauli naufragio celebris est, & hodie Rhodiensibus militibus habitatur, It was by Ptolemie said to be one of the Pelagiae. It is famous for Saint Paul's shipwrack, and is now inhabited by the Knights of Rhodes. And that this was it here spoken of, appears by the consequents of this story, which brings Paul from Melita to Syracuse and from thence to Rhegium, within the straits of the Sicilian, or Libyan, Sea.

b Note: [...] V. 4. Vengeance] That there is a [...] or vengeance, which will not let murtherers go unpunish'd in this world, hath been the observation of all sorts of men. In the Gemara tract. Sanhedr. there is the like story of Simeon sonne of Schutach, who found a man-slayer, but had no witnesse to testifie it legally, and therefore prayed thus, He that knoweth the thoughts of men, punish thee as a murtherer. And presently, saith he, a Serpent bit him, and slew him. In like manner as Orestes, that had killed his mother, dyed with the bite of a viper, in a place of Arcadia called Orestion, saith Stephanus Byzant. [...]. in the word [...]. In that place of the Gemara there is also mention of a tradition of Hezechias, that after the destruction of the Sanctuary and the Sanhedrim, there yet still continued among the Jewes four kindes of Capitall punishment, in stead of the four established by the Law of Moses. For he that deserved to be stoned, either fell from an house, or was torn with wild beasts. He that deser­ved to be burnt, either fell into the fire, or was struck with a Serpent; (which was therefore called fiery by Moses, because they that were bitten with it felt such a flame in their veines.) They that were to be killed with the sword, fell either into the hand of the King, or of theeves. They that deserved suffocation or hang­ing, either were drowned, or dyed of a melancholy or suffocation, (such as is affirmed of Judas; see Note on Mat. 27. a.) Two of these are here mentioned by the Barbarians, [...] drowning, and the bite of the Serpent or viper, as a revenge due to a murtherer in their con­ceit; and when they saw he escaped, they looked on it as a stupendious thing.

c Note: [...] V. 11. Whose signe] [...] is the [...], some Image, or Picture of some creature in the fore-part of the ship, from whence the ship was named. So saith Agatharchides, when 'tis said, that a Bull carryed away Europa, the meaning is, that a ship called the Bull, as having that [...] upon it, carryed her: and so the Eagle that carryed Ganymede was a ship with an Eagle upon it, and so called the Eagle, saith Epipha­nius. So Bellerophon's riding on Pegasus, was his sai­ling in a ship, that had a flying horse for its signe and name. So Virgil Aen. 10. ‘—aeratâ Princeps secat aeqùora Tigri.’ Where the signe of the ship, being set upon the rostrum of it (which was made of brasse) was a Tigre, and so the ship was called. So Diodorus Siculus l. 4. of Phryxus, that is said to swim upon a Ramme through the Euxine Sea, saith, [...] that he sailed in a ship which had the picture of a Ramme on the fore-part of it. So Palaephatus of Pelops, that was said to have winged horses, 'twas to be understood, saith he, in the same manner as of Pegasus, that he had a ship, [...] and there were painted on it winged horses. And of Pegasus he had before said, [...], 'twas the name of a ship, as now every ship hath a name. So that the mention of the [...] or signe here is also the intimation of the name of the ship, Castor and Pollux or Dioscuri. [...]

d Note: [...] V. 15. Appii forum] Mention of these two pla­ces we have in Cicero ad Atticum, l. 2. Epist. 10. & 13. Ab Appii foro horâ quartâ, dederam aliam pau­lò antè è Tribus Tabernis, This Epistle was dated from Appii Forum, at four of the clock, I had written another a little before, from the Three Taverns. The latter of which was three and thirty miles from Rome, the former fifty one, saith Antoninus in his Itinerary.

e Note: [...] Ib. The Three Tavernes] Tres Tabernae is a proper name of a Town or City, and so not to be rendred with Isidore [...] and [...], Innes and victualing houses (as he will also have Appii forum to be a place which had [...],l. 1. Ep. 337. So Zofimus l. 2. Hist. [...] an image of Appius) but (as all other proper names) is in reason to continue the same, without translation, or considerable alteration of sound, in all languages. Thus the example of Areopagus, Act. 17. 19. and Appii forum in this ve­ry verse demonstrates; and so here S. Lukes Greek [...], which is the retaining, not translating, nor interpreting the Latine. And this the rather, if we consider what the antient signification of Tabernae was. ThisAuson. Lect. l. 1. c. 1. Scaliger tells us on occasion of those verses of Ausonius,

Praetereo arentem sitientibus undique terris
Damnissum, riguásque perenni fonte Tabernas.

Tabernae, saith he, was the name of the frontier townes, which were built against the inrodes and insolencies of the Barbarians. That there were such every where e­rected by Dioclesian in the borders of the Romanes, we are assured by Zosimus, Hist. l. 2. p. 65. [...], The Romane Empire being on every side of the borders divided and fortified with Cities and Garisons and Castles, and all the military forces dwelling there about, there was no accesse for the Barbarians. And so no doubt it was in these for­mer times. And in all reason, as this was the no­tion of the Tabernae Montanae prope Weissen­brugum, and Tabernae Rhenenses, which Scaliger mentions, so also of the Tres Tabernae here, [Page 436] which, saith he, Ausonius himself seems to signifie, when he saith that the Sauromatae had their habita­tions assigned them there, agreeable to what we cited out of Zosimus. That this place was an Episcopal See, and so an eminent city, in Constantine's time, appears by Optatus l.Ed. Cansa. p. 28. 1. where amongst the nineteen Bishops delegated by Constantine to decide the Controversie betwixt Donatus and Caecilianus is reckoned, Felix à Tribus Tabernis, Felix Bishop of that City called Tres Tabernae.

f Note: [...] V. 16. Souldier that kept him] The manner of the souldiers guarding the prisoner among the Romans is thus described by Lipsius on Tacitus Ann. l. 3. p. 60. that the Prisoner should have a chain on his right hand, and the other end of it on the souldiers left hand, so that they might conveniently go toge­ther, the chain being of some length. Of this many examples he there gives out of authors: One especially froml. 5. p. 67. lin. 13. Athenaeus of Quintus Oppius (for which Aldus's Edition hath [...] corruptly) [...], a prisoner delivered, to custody, and of Bastarnes, whom Manlius Aquilius, one that had been Consul, and came now in triumph from Si­cilie, [...] (not [...] as Aldus reads it) [...], having him bound to him in a long chain, went himself a-foot with his prisoner on horse-back. Thus here ver. 20. S. Paul mentions his chain, [...], I am bound with this chain. And accordingly Peter being between two souldiers, [...] ch. 12. 6. is said to be bound with two chains, with one of them made fast to one souldier, by the other to the other. So Paul is bound with two chains, that is, thus guarded with two soul­diers, ch. 21. 33.

THE note a EPISTLE OF PAƲL THE APOSTLE TO note b THE ROMANS.

a Note: [...] OF the Epistles of S. Paul and other the Apostles, it is first sufficiently known, that being written to whole Churches (or single persons) of Christians, they doe presuppose the Christian faith planted among those to whom they write, and were not designed to plant it any where, and consequently that it is not to be expected of them, that they should set down all the necessary doctrines or the foundations of Christianity, any otherwise then by way of intimation sometimes, as appeared necessary for the confuting some false doctrines, which Haere­ticks had superinduced and scattered in the Churches. Secondly, then the true reason of the writing all 'the Epistles to the several Churches, (and of those to single persons, to Timothy and Titus, they were the same also) being to confirm the Churches, to fence them against the invasions of Haereticks, to reprove the false do­ctrines, or vicious practises that were crept in, and to supply all their wants, it is consequently to be resolved, that the best way to interpret the difficult parts of all these Epistles, is to learn and consider by the stories of those times, what was the state of those Churches, what the opppositions which they then met with, what the dangers that were most cautiously to be prevented: And of these sorts two eminent parts of story are most known, and most usefull to be taken notice of, in order to this end.

First, The great scandal taken against the Apostles, especially S. Paul, by the Jewes, which also diffused it self to the Christians that were of that nation, and continued zealous for the Law of Moses, viz. the Apostles con­versing with, and preaching to the Gentiles, and (either by their practise or their doctrine) asserting the aboli­tion of Circumcision, and other parts of the Mosaical Law, this brought upon the Christians very heavy per­secutions in every place where the faith was received. And as it was necessary for the Apostles to defend and vindicate their practice herein, and to answer all the objections that were brought against any part of it; so it was very seasonable to fortifie the poor persecuted Christians in their constancy, and to encourage them to the bearing of persecutions, and that not only by proposal of that eternal reward in another world, and of the ad­vantages that were reaped in this exercise of their Christian virtues (of both which none that were Christians could be ignorant) but, as an antidote to the present pungency of their distresses, by remembring or advertizing them particularly of the promise of Christ, to own and protect and secure those who should cleave fast to him, and to that end to come in an eminent and notable manner, and that speedily, to the destruction of the obdurate Jewes, and, at the same time, and by that means, to the deliverance of all his faithfull servants the persecuted Christians. From hence is it, that there is so often mention (under divers phrase,) of the approach of this com­ing, as that which would support their patience, and help them cheerfully to persevere, as expecting an issue ere long out of all their troubles. And although the future eternal reward in the Resurrection were an excel­lent motive to this end, yet that being supposed and presumed to be believed and acknowledged by all Chri­stians, as it was not necessary that this foundation should again be laid, so it was not unseasonable to superadde to this (and so often to inculcate) that other consideration of temporall destruction upon these persecuters, and deliverance to the faithfull, even in this life, the contrary to which being more probable to the eye of the world, and more believed by carnal Gospellers, was then the great engine used to shake the Christians constancy. And upon this observation are founded many interpretations of several passages, as in the processe will appear. And this was a theme fit to be insisted on, and inculcated to the Christians not onely in Judaea, but in all other parts where the Faith was planted, in Asia, and at Rome it self, because of the dispersion of the Jewes in all those parts, and so of the persecutions caused by them on the Christians. To which it was consequent in the divine justice, and by the rules of sympathie, which are ordinarily discernible in the suffering of members of the same body, that not onely in Judaea, and Palaestine, but in all other parts, in Syria, and Asia, &c. these destructions should follow them: And so it fell out according to Christs words, that whereever the carcasse was, thither the Eagles should be gathered together; whereever the Jewes were, the Roman armies or interdicts found them out and destroyed them. And consequently as this destruction of the Jewes was, among other ends of just vengeance, designed also to rescue and free the Christians in all parts from their pressures, so it was reasonable for the Apo­stles in their Epistles to them in all parts, wheresoever the Gospel was received, to comfort them with this assu­rance, that it should shortly come to passe. To this purpose (as we now discern in their writings, so) Lactantius testifies of their preaching, l. 4. c. 21. Petrus & Paulus Romae praedicaverunt, & ea praedicatio in memoriam scripta remansit. In qua cùm multa alia mira, tum etiam hoc futurum esse dixerunt, ut post breve tempus immitteret Deus Regem, qui expugnaret Judaeos, & civitates eorum solo adaequaret, ipsos autem fame sitíque confectos obsideret, tum fore ut corporibus suorum vescerentur, &c. Peter and Paul preached at Rome, and that which they preached remained written for a memorial. In which as they foretold many wonderful things, so this among others, that after a short time God would send a King, who should destroy the Jewes, and make their cities level with the ground, besieging them straightly, when they were brought low with a famine, so that they should feed on one anothers bodies, &c. And so, saith Lactantius, it fell out, soon after their death, Vespasian extinguished the name and nation of the Jewes, &c.

The second thing which is known in story, and usefull to be here premised, is, the rise and growth of the Haere­sie of the Gnosticks, the followers of Simon Magus, which in a short time, while the Apostles lived and preach­ed, over-ran all their plantations, and in a greater or lesse degree infested all the Churches of those times, and by the two baits which they used, liberty of all abominable lusts, and promises of immunity from persecutions, at­tracted [Page 438] many unto them; and, wheresoever they came, began with opposing the Apostles and Governors of the Churches. And accordingly these Epistles being adapted to the present urgencies and wants of those Churches, it cannot be strange, that there should be frequent admonitions intermix'd in all of them, to abstain most dili­gently and flie from these. And from the several parts of that character which belonged to these Haereticks, many passages of some difficulty will be explained also.

Beside these, many other particular matters there were, either wherein the Apostles were themselves concer­ned to vindicate their authority or practices, or which had been proposed by the Churches to obtain satisfa­ction in them, which occasioned several discourses on those subjects, as will be discernible also, when the parti­culars are surveyed. And then, though, by Analogie and parity of reason, these may be extended very profi­tably to the general behoof and advantages of other Churches of God, and particular Christians of all ages; yet for the right understanding of the literal and primarie sense of them, it will be most necessary to observe these, or the like particular occasions of them, and accordingly to accommodate the interpetations. And this was all which I though necessary to praemise in general by way of entrance on the Epistles of the Apostles.

Of this Epistle of S. Paul to the Romans these few things will be fit to be praemised.

b Note: [...] First, What is the reason of the place which it hath in the Canon, before all the rest of his Epistles. And this well be defined 1. Negatively, then Positively. 1. Negatively, that it is not to be taken from the order of time wherein it was written; for most of the other Epistles are antiently affirmed, and by some characters doe seem to have been written before it. And although the defining the time and the place of writing them be but conjectural, and fallible, no way deducible from Scripture story (there being so great a part of Paul's time whereof the book of the Acts, which ends at his first being at Rome, saith nothing) yet because, as Eusebius saith, the story of those years after the Acts is not written by any, and consequently whatever different ac­count be pitched on, that will be meerly conjectural also, I shall therefore by keeping (in this matter of time and place) to the ordinary road, rather choose to adventure erring thus (in matters of no greater importance) then to attempt any new way, which will be equally, if not more, uncertain.

Thus then it is commonly acknowledged, that the first to the Thessalonians was written at his first being at Corinth, An. Chr. 50. The second to the Thessalonians probably while he staid there the next year after. The first to the Corinthians in the third year of his being at Ephesus, An. Chr. 54. wherein accordingly he men­tions his designe to tarry at Ephesus till Pentecost, ch. 16. 8. The first to Timothy from Macedonia in the same year. That to Titus from Greece, An. Chr. 55. The second to the Corinthians from Philippi, assoon as he had received newes by Titus, what successe his first Epistle had found among them; which appears by 2 Cor. 2. 12. and by the fresh mention of his danger at Ephesus c. 1. 8. to be soon after the first. And perhaps about the same time the Epistle to the Galatians also. After which coming again to Corinth he wrote this to the Romans, a little before the Emperour Claudius's death, which is placed by Chronologers in the 55. yeare of Christ. That he wrote it at this time may appear by his own words, c. 15. 19, 23, 25. For there v. 19. he saith he had preached the Gospel through Greece round about to Illyricum, (agreeable to what we find Act. 20. 3. where after his departure from Ephesus, &c. he came, and stai'd three months in Greece, meaning there­by the region from Achaia to Illyricum) and v. 23. that he had no more to doe in those parts, but was at the present at the writing hereof v. 25. a going to Syria and Jerusalem, to carry the almes to the Christians there. This journey we find him ready to undertake Act. 20. 3. though because of the Jewes laying wait for him, (not onely to kill him, but to seise upon the money which he carried with him) he diverted through Macedonia. By which it is manifest, that this was the point of time wherein this Epistle was written, after his coming to Illyricum, and before his going up to Jerusalem with the Collection, and so about the death of Claudius, and after the writing those other Epistles. The reason then of this praecedence is to be taken (positively) from the dignity of the city to which the Epistle was addressed, viz. Rome, the Imperial seat, which, as afterward it gave praecedence to the Bishop of that city, and seat of majesty, before all other cities, though earlier planted with the Faith, so in the forming of the Canon of Scripture, it brought the praecedence to this Epistle, before those which were more antiently written.

Secondly, That this Epistle was written to the Romans, before this Apostles having been among them: This appears very probable from several passages in the first chapter v. 10, 11, 13. but especially v. 15. So as much as in me is, I am ready to preach the Gospel to you that are in Rome also, joyning them with the Greeks and Bar­barians, to whom he was a debter, v. 14. that is, had not yet paid that charity of preaching the Gospel to them. If this be rightly concluded, it will then follow, that a Church being before this time planted there, and that in an eminent manner, so as to be taken notice of in all the Provinces, c. 1. 8. some other Apostle, and particularly S. Peter, must before this time be supposed to have preached there; by force of that known affir­mation of the antients, that the Church of Rome was [...] founded and edified by those two Apostles, Peter and Paul. So saith Irenaeus of the Apostles indefinitely, and Epiphanius of these two by name. And so Gaius (in Euseb. l. 2. c. [...].) speaking of their monuments, calls them [...], the trophees of them which built that Church: and so Dionysius Bishop of Corinth (in the same place of Eusebius) affirms the Churches both of Rome and Corinth [...], to have been the plantation of both these, the one laying the foundation, or first preaching the Faith there, the other con­firming them, v. 11. especially the Gentile part of them.

Thirdy, That S. Peter, being the Apostle of the Circumcision or Jewes (as S. Paul of the uncircumcision or Gentiles) the Church which was now at Rome consisted much of the Jewes that were dispersed from their own countrey, and dwelt there, but withall of some Gentile-Christians also, to whom especially this Epistle is addressed, as appears c. 1. 13, 14. where the [...] you, to whom he writes, are joyned with the other heathen nations, and the [...], Greeks and Barbarians, v. 14.

Fourthly, That the Jewish Christians here, as in other places, Act. 15. 1. and 21. 20. though they had re­ceived the faith of Chris [...] were yet very zealous for the upholding the Jewish Law, the Mosaical rites, and consequently opposed the preaching of the Gospel to the Gentiles▪ unlesse they first became Proselytes of the Jewish Covenant of Circumcision, and so submitted to their whole Law. And this they did especially upon two arguments: 1. That the Gentiles being Idolaters, and so great sinners, and by them styled and counted [...] sinners by way of eminence, [...] were utterly uncapable of the favour or mercy of God, and consequently of the benefits of the Gospel. 2dly, That Circumcision being the seale of Gods covenant of mercy, none were [Page 439] capable of mercy from God, that were not circumcised. This doctrine of these Jewish converts was directly contrary to that which was every were practised and taught by S. Paul; For as he freely preached the Gospel to the Gentiles, and in every city, where the Jewes resisted, forsook them, and profess'dly betook himself to the Gentiles, Act. 13. 46. so he taught the no-necessity of Circumcision and other Mosaical observances▪ (as of an abrogated, abolished law, see Rom. 7. 1.) even to Jew-Christians, Act. 21. 21. much more to those that from the Gentiles should convert to Christ, whose past sinnes, how great soever they were, yet if they should now upon the preaching of Christ forsake them, and accept the faith and obedience of Christ, they should freely be forgiven them, whereas on the other side, without the receiving the faith, the Law of Moses (Circum­cision and Sacrifices, &c.) would not be able to justifie any (whether Jew, or Gentile-Proselyte) from any wilfull sinnes against that Law. This was the summe of S. Paul's doctrine at Antioch, Act. 13. 38, 39. that through Christ is preach'd unto them remission of sins, and by him all that believe are justified from those things from which they could not be justified by the Law of Moses, that is, from the guilt and punishment of known, deliberate sinnes of the greatest size, even Idolatry it self (for which the Law afforded no mercy, no place of repentance, but inflicted present death) in case of sincere reformation. As when Heb. 9. 15. Christ is said to be mediator of a new Covenant, to redoem us by his death from the transgressions that were under the Law, that is, from those sinnes for which the Law afforded no pardon, upon repentance and reformation. And the same is the theme and subject of a considerable part of this Epistle. And because the objections of the Judaizers both in the grosse, and in every branch of them, being familiarly known to the writer, are not so dis­tinctly and formally set down by him to receive their severall answers, but proceeded to covertly, and so as might least interrupt the thread of the discourse, this is one chief cause of the difficulty of the Epistle, which may be lessen'd by this Praemonition.

Fifthly, That before the time of writing this Epistle, Simon Magus and the Gnosticks (the darnel which in those first times the devil constantly sowed, whereever the Christian faith had entred) were come, as to other places, so to Rome also. For in Claudius's time it was that a statue was erected at Rome, To Simon the Holy God, and to that this Apostle referres 2 Thess. 2. 4. which Epistle, as hath been said, was written four years be­fore this. From whence, as it will be easie to believe that many passages in this Epistle referre to, and are pur­posely opposed against that haeresie of the Gnosticks, so when we remember the character of these men, that they were great asserters of the Mosaical rites, opposed and condemned all that neglected them, and yet lived in all the foule villanies of the Gentiles, we shall the lesse wonder that a great part of this Epistle, being ad­dress'd to Christians at Rome, is yet set distinctly to reprehend those Gentile practices c. 1, and 2. and to answer the Jewish objections against the Christians, there being so many unclean Judaizing Gnosticks, which had crept in among the Christians, and every where brought disturbances among them, that the Apostle that desired to defend the faith, and confirm the weak seducible professors of it, could doe nothing more worthy of his Apostleship; meaning, as he saith, when he came among them, to withstand these opposers of both sorts with all boldnesse, c. 1. 16, 17, 18. and particularly to justifie and vindicate his practice of preaching the Gospel to the Gentiles (who neither by their former sinnes, nor their want of Circumcision, were praejudged or exclu­ded from receiving benefit by it) at which the Judaizers were so much offended. That this was the occasion of this Epistle, and that this was the theme accordingly set upon, c. 1. 16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to the Jew first, and also to the Greek, and pursued from thence to the conclusion, at the end of c. 15. will appear in the explication of it; wherein as we shall find much of dif­ficulty in many places, as particularly in that of c. 11. (the passage which S. Peter seemed to have pointed at 2 Pet. 3. 16.) so our having this grand scope of the Apostle in our eye (the vindication of this act of Gods providence, as in calling the Gentiles, so in leaving the obdurate incredulous Jewes) will be very usefull to extricate the reader out of those difficulties, which the abstrusenesse of the writing, and the (unobserved) concise passing from one Jewish objection to another (rather glancing, by the way, at their known objections, then solemnly proposing and answering them) have first caused, and then some inconvenient praejudices and praepossessions have improved and enhansed, and at length made appear so insuperable. In order to which it is that I have in this Epistle taken liberty to enlarge the Paraphrase to a great length in many places, by incul­cating, and, by way of parenthesis, interserting those heads of discourse, which I conceive are chiefly referred to, and from the observing of which the explication doth principally proceed, conceiving this length, and circumlocution, the shortest way to my designed end, the clear understanding of this Epistle, and that which hath superseded the necessity of multiplying the Annotations on all the dark passages, which would much more have lengthned the work, and have been lesse intelligible by the vulgar reader. The prime things that must here be care of are, first, that the occasions of the severall parts of the Apostles discourse be adverted to, viz. some objections of the Judaizers against his doctrine and practice, which are secretly insinuated, and require great and diligent care to discern them. And then secondly, that the rationall im­portance of every part of this Epistle, the relation it hath to the conclusion, which it is designed to in­ferre, and the connexion of one part with another, be weighed and permitted to have its due influence on the interpretation, and then the bare sound of some few incidentall passages will not be of force to mis­guide any.

The Epistle of PAUL the Apostle to the ROMANS. CHAP. I.

1. PAul a servant of Jesus Christ, [a called, [...] speciall Apostle, [...], See note on Mat. 20. c. called to be an Apostle, separated unto the Gospell of God,

2. (Which he had promised afore by his Prophets in the holy Scriptures)]

Paraphrase 1, 2. one that hath recei­ved this speciall singular mer­cy from him to be an Apo­stle, authorized, and set a­part (Act. 13. 2.) to that office of preaching the Go­spell (which God had pro­mised by the Prophets that it should now be revealed, to the Gentiles as well as Jewes, to all the world by the ministery of the Apostles)

3. Concerning his Son Jesus Christ our Lord, who was [...]orn [...] made of the seed of David according to the flesh,

4. Anddemon­strated, or defined the Son of God in power, [...] declared to be the Sonne of God with power, according to the spirit of holinesse, by the note a resurrection from the dead;]

Paraphrase 3, 4. Concerning the Messias, the Son of God, by him sent into the world (who according to the flesh was born a Jew, of the stock of David, but according to the spirit of holinesse, or in respect of that other nature in him, called his eternal spirit, Heb. 9. 14. (far above all that is flesh and blood) that, I say, which shone in him most perfectly, after, and through, and by his resur­rection from the dead, 2 Cor. 13. 4, was set at God's right hand, the Sonne of God in power, to whom accordingly, as to a Sonne, all power was given by the Father) even Jesus Christ our Lord.

5. By whom we have received grace and Apostleshipfor the obeying of the faith, [...] for obedience to the faith among all Nations, for his name,]

Paraphrase 5. Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles, to all the Nations of the world, to reveal to them, and work in them obedience to the doctrine of the Gospell (called the faith, Act. 6. 7.) in his name, and to his glory,

6. Among whom are ye also, the called of Jesus Christ:]

Paraphrase 6. In which number ye also are, as many as have received the faith of Jesus Christ (see note on Mat. 20. c. 7.)

7. To all that be in Rome, beloved of God,the called Saints, see v. 1. called to be Saints; Grace be to you and peace from God our Father and the Lord Jesus Christ.]

Paraphrase 7. To all the Christians that are in Rome, Jewes and Gentiles both, beloved of God, and which have received that speciall mercy from him, to be from a state of all unworthinesse brought in, and received by him to be Christians and Saints, I send greeting, and thereby my heariest wishes and prayers, that all the divine mercies and goodnesse and all manner of prosperity, from God our Father and the Lord Jesus Christ, be mul­tiplyed upon you.

8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.]

Paraphrase 8. And the beginning of my greeting to you must be, my acknowledgement of the great goodnesse of God unto you all (which is an infinite mercy also to me, who do exceedingly desire the advancement of the Gospell amongst you) that the report of your submission to the Gospell of Christ is spread far and neer over all the world.

9. For God is my witnesse, whom I serve with my spirit in the Gospell of his Sonne,how [...] ­ [...]essantly, [...], that without ceasing I make mention of youReque­sting always in my prayers, [...] alwayes in my prayers,

10. Making request (if by any means now at length I might have a prosperous journey by the will of God)that I may come unto you, [...], to come unto you.]

Paraphrase 9, 10. For God knowes, and will bear me witnesse (whom I inwardly and sin­cerely serve in the preaching of the Gospell of Christ) how daily constant I am in mentioning all your wants to God, and, whensoever I pray, making this one solemne request, that what I have so long designed and desired, may happily, if it seem good in Gods eyes, be accomplished at last, viz. that I may come personally unto you.

11. For I long to see you, that I may impart unto you some spirituall gifts, to the end you may be established:]

Paraphrase 11. For I earnestly and passionately desire to see you, that what ever part of my Apostolical office, or of the gifts which God hath endued me with, may contribute any thing toward the confirming of you in the faith (who are Christians already) may be by me freely communicated unto you:

12. That is, that I may be comforted togetherin [...] with you, by the mutuall faith both of you and me.]

Paraphrase 12. That by my affording you some spirituall aide, you may receive comfort and advantage, and I also by your being thus confirmed by my means; and so we may be mutuall com­forts to one another, by the communicating of my knowledge, and the encrease of yours.

13. Now I would not have you ignorant, brethren, that oft times I purposed to come unto you (but was let hitherto) that I might have some fruit among you also, even as among other Gentiles.]

Paraphrase 13. And truly, brethren, I desire you should know that it hath been no fault or omis­sion of mine, that I have not come all this while; many resolutions I have had (but from time to time some obstacle hath in­terposed) that I might have the comfort of seeing you and imparting somewhat to you, which may tend to your advantage and proficiency, as I have in the rest of the Nations, that have been either converted by me, or whom I have since visited and confirmed, as I desire to do you at this time, v. 10.

14. I am a debter both to the Greeks and to the Barbarians, both to the wise and to the unwise.]

Paraphrase 14. I count my self ob­liged to do whatsoever I can (either in the preaching of the Gospell, or confirming them which have received it,) to all sorts of men in the world, both those of the Churches in Asia, Ephesus, &c. which are in Greece, and others which are most distant from them, and by the Greeks called Barbarians; and so I count my selfe to owe to you Romans the taking a journey to you at this time, from which I have hitherto been hindred, v. 13.

15. So as much as in me is, I am ready to preach the Gospell to you that are at Rome also.]

Paraphrase 15. And so 'tis not my fault, who for my part, and as much as my will is concerned in it, am most cheerfully ready to take this journey to Rome also, to preach the Gospell among you.

[Page] [Page] [Page 441] 16. For I am not ashamed of the Gospell of Christ: for it is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek.]

Paraphrase 16. For I am so far from concealing, that I am very forward and earnest to make known the Gospell of Christ, whatsoever opposition, or persecution, or pains it cost me, knowing it to be a most effectuall means, the onely one now designed by God, to bring all men that embrace it, to repentance, and reformation of life, (see note on c. 10. a) and that which is by God appointed to be made known not onely to the Jewes, who had the privilege of having it first revealed to them, (see Act. 3. 26.) but to all others of all the Nations of the world.

17. For therein [...] righ­ [...]usnesse God by [...] is [...]ealed to [...], is the note b righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.]

Paraphrase 17. For that oeconomy of Gods, that gracious method of accepting and rewarding all those that shall receive the faith and obedience of Christ, whether Jewes or Gentiles, is in, or by the Gospell revealed and promulgated, to this end, that men should believe on him, and obey him sincerely, and so be par­takers of it, and being justified by faith, should continue to live by faith; that, according to that which is said by the Prophet Habakkuk, c. 2. 4. The just shall by God's mercy accepting and rewarding his faith (his adherence and fidelity to him) return from captivity, and live happily, so now in like manner all that fear God should return from the captivity of sin, and continue to live a pure Christian life here, according to the rules of the Gospell.

18. For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousness of men, who note c [...] hold the truth in unrighteousnesse.]

Paraphrase 18. For on the other side, the displeasure and vengeance of God is most severely denounced against those that joyn impious and unrighteous lives with the profession of Christianity, that obey not the Gospell which they receive, c. 2. 8. (and such are the Gnostick haereticks among you) or that by indulgence in vicious courses obstruct the Gospel, suffer it not to have force on themselves, or others, see c. 2. 24.

19. Because that which may be known of God is manifest [...]mong [...], [...] in them; for God hath shewed it unto them.]

Paraphrase 19. It being certain (and by their profession acknow­ledged) that God, as farre as is necessary, is made known among them; for indeed God himself hath revealed and made him­self known, (beyond all excuse of ignorance) by the various methods that he hath made use of.

20. For the invisible things of him note d from the creation of the world are clearly seen, being understood by things that are [...] far [...] they [...] made, even his eternall power and Godhead; † so that they are without excuse:]

Paraphrase 20. For those things that are not of themselves visible, the infinite power and Divi­nity of God, which from time to time, ever since the creation of the world, have been in themselves invisible, yet being beheld and seen (as in reflection) by his various dealings in the world, are now become visibly discernible, so far as to render them which do not discern, or which knowing do not serve and worship him as God, that is, do not live according to the rule of the Gospell, utterly uncapable of the excuse of faultlesse ignorance. See note on Mat. 1. k.

21. Because that when they note e knew God they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkned.]

Paraphrase 21. Because that know­ledge which they have, and boast of (and from thence style themselves Gnosticks, the deepest knowing men) is not by them made use of to the worshipping or acknowledging of him, but they have fallen to the worshipping of Images (which are in Hebrew called vanities, fal [...]ities, v. 25, and nothings, see note on c. 8. d.) and by so doing, put out that light which was vouchsafed them by God. (How this was true of the Gnosticks, see note c. and f.)

22. Professing themselves to be wise, they became fools,]

Paraphrase 22. Assuming the title of Gnosticks, of knowing more, of being wiser then other men, they have proved more sottish then any,

23. And changed the note f glory of the uncorruptible God into [...] like [...] [...] of an [...] of [...] an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.]

Paraphrase 23. And in stead of the invisible majesty and glorious appearances of God in bright clouds, &c. wherein God on Mount Sinai man ifested himself to Moses, but was not seen by him, they have expressed him, and wors [...]p'd him in the images of Simon Magus and Helena, (see note e.) and have fallen into all the heathen Idolatry, of wor­shipping of birds, and beasts, and serpents, that is, the vilest and meanest things, by partaking in their Idol-feasts, &c.

24. Wherefore God also gave them up [...] to uncleannesse, through the lusts of their own hearts, to dishonour their own bodies between themselves.]

Paraphrase 24. Upon which provoca­tion of theirs, God hath with­drawn his grace from them, hath not restrained, but left them to themselves, to the pursuit of all their filthy desires, & permitted them to break out into all uncleannesses of the most odious unnaturall kinds, one with another to commit all reproachfull and unnaturall villanies.

25. [...] Who changed the truth of God into a lie, and worshipped and served the creature [...] note g more then the Creatour, who is blessed for ever, Amen.]

Paraphrase 25. A just punishment on them that had changed the Gospel into a fable (see note f.) or the true invisible God into an Idol (a falsity, an empty vain nothing v. 21.) worshipping meer creatures, even above and in opposition to the Creator (see 2 Thess. 2. 4.) that one eternall majesty, whom all are ob­liged to worship.

26. For this cause God gave them up unto vile affections:] for even their women did change the naturall use into that which is against nature;

Paraphrase 26. This, I say, hath pro­voked God to leave them to their own lusts, without restraint, to permit them to fall into reproachfull sins, and meer violences, and contumelies of nature.

27. And likewise also the men leaving the naturall use of the woman, burned in their lust one towards another, men with men working [...]thinesse [...] that which is un­seemly, [and receiving in themselves that recompense of their errour which is meet.]

Paraphrase 27. their Idolatry bring­ing these unnatural lusts upon them, the punishment of that former sinne (see note on Jude f.)

28. And even as they [...] did not like [...] to retain God in their knowledge, God gave them over to a note h reprobate mind, to doe those things which were not [...] con­venient,]

Paraphrase 28. And this by way of retaliation, as they have not thought fit to acknowledge God in their practices (but only to boast of their deep knowledge) so God hath left them to themselves, and given them up to a villanous detestable abominable state of mind, to commit unnaturall things, such as no body will think tolerably fit, or approve of,

29. Being filled with all unrighteousnesse, fornication, [...] wickednesse, note i cove­tousnesse, maliciousnesse; full of envy, murther, debate, deceit, [...] malignity, whis­perers,

30. Backbiters [...] haters of God, [...] note k despitefull, proud, boasters, inventors of evil things, disobedient to parents,]

Paraphrase 29, 30. Whether sins of uncleannesse of all sorts, of which they are full, or whether malice, bloodinesse, conten­tion, (which also these Gno­sticks every where profess'd, against the Christians) falsnesse, basenesse of disposition, insusing hatred and variance secretly into all, detestable abominable people, most insolent in their reproaching of others, and boasting of themselves, inventors of all sorts of strange villanies, espe­cially those of uncleannesse, contemners of all that are placed over them, especially the rulers of the Church, the Apostles, &c. (see Jude 8. note d.)

[Page 442] 31. unconsci­onable note l Without understanding, note m covenant-breakers, without naturall affection, implacable, unmercifull:]

Paraphrase 31. Caring not how they behave themselves towards other men, honestly or no, whether they injure others or no, unfit for friendships, for leagues, or bargains, who doe not well in consort with others, have nothing of trust or kindnesse or constancy in them, void of all kindnesse to their nearest friends, Luc. 21. 16. unreconcileable to all against whom they have conceived any malice, men without all bowels of compassion in persecuting of others.

32. Who knowing the judgment of God, (that they which commit such things are worthy of death,) not onely commit the same, but have pleasure in them that doe them.]

Paraphrase 32. Who having received the faith of Christ, the Chri­stian profession, (taking upon them to be most skilfull in mysteries, to know more then any others) of which it is one acknowledged part, that of such sinnes as these eternall damnation is the just reward, doe yet not onely favour themselves in the commission of them (to which they may have some temptations from the flesh) but as if their very understandings were debauched and corrupted, doe approve and patronise (see Theophylact) them in others, and think the committing such things so farre from crimes in them, that they make them parts of their religion, special mysteries, and depths of their theologie, very pious, and commendable in any of their followers.

Annotations on Chap. I.

a Note: [...] V. 4. Resurrection from the dead] [...] is the generall word which contains under it the rising again of every dead body, and is appliable to every such particular that riseth, and so here denotes the Re­surrection of Christ, being by the Context particular­ly determined to that, as in other places it may denote the Resurrection of any one or more men, as the Con­text shall enforce.

b Note: [...] V. 17. Righteousnesse] For the explaining of this verse, the first thing to be examined is the notion of [...] righteousnesse, and with the addition of [...] the righteousnesse of God. [...] righteousnesse signifies not alwaies the virtue of just dealing, but sometimes, by a Metonymie, the matter about which that is conversant, the things which by Law are re­quired of any, and in performance of which his righte­ousnesse consequently consists. Thus when Mat. 3. 15. Christ saith to John, Thus it becometh us to fulfill all righteousnesse, by righteousness are meant all those things that under that more imperfect ministery of John were prescribed men, and required of them to doe, to their being approved by God. Thus those things which are required of Jewes to perform under the Mosaical Law, [...] are called [...], the righteousnesse which is in the Law, Phil. 3. 6. And, there being two sorts of Proselytes of the Jewes, one of those which undertook the whole Law of the Jewes, were circumcised, &c. the other of those which onely received the seven precepts of the sons of Adam, and Noah, the former of these were called indifferently [...] Proselytes of the covenant, and [...] Proselytes of righteousnesse. Where righteousnesse si­gnifies all those commands and ordinances, which in that Mosaical Covenant were required of the Jewes, and without submission to which no stranger was per­mitted to come into their inner court of the Temple, and joyne with them in the worship of God. To this purpose it is observable, what was the prime occasion of this Epistle, the great charge which by the Jewes was laid on Paul for preaching the Gospel to the Gen­tiles, and thereby promising them acceptance and mer­cy from God for all their past sinnes on condition of their embracing the Gospel, and living for the future according to that rule, without any performance of the ritual Lawes of Moses, Circumcision, &c. This the Jewes violently opposed, as that which was an aposta­tizing from the Law of Moses, and the setting up a new righteousnesse, a new summary of performances, a new Law, to the prejudice of the Mosaical. What Paul had thus done, he here asserts and stands to, as that which was now the declared will of God, under the Gospel, though distant from that which had be­fore been required of Jewes under the Law. And as now he sets up the faith of Christ, [...] the Law of faith, the summary of those things which Christ from God requires of all men, against the Ordinances of external obedience in the Mosaical Law, so he thinks fit to style one the righteousnesse of God, as the other was the Jewes righteousnesse, and this righte­ousnesse of God [...], of, or by, faith, that is, that which Christ hath now revealed or declared to be our righteousnesse, that which is required of us now un­der the Gospel, to our being justified in Gods sight, in opposition to the [...], that sort of legal performances, Circumcision, &c. by observation of which the Jew and the Judaizer pretended to be ac­ceptable, and justified before God, and without which they contended that there was no justification to be had, and consequently that the uncircumcised Gen­tiles could not be justified, or acceptable in the sight of God; the contrary to which is by S. Paul here un­dertaken to be proved, and is after enlarged on, c. 3, & 4. &c. Thus much for the occasion of this phrase, and the general importance of it, to note that way of oeconomy of saving and justifying men under the Go­spel. As for the more particular nature of this way of Gods dealing in Christ, that is also contained in the [...], by faith, as faith signifies the embracing, and obeying of Christ, after a former life of sinne and ignorance, such as the heathens had lived in. For what­soever their former lives had been, against which the Jewes objected, that they were Idolatrous and vile, and neither capable of Gods favour, nor [...] to be con­vers'd with by any pious person, yet Christ that came not to call the righteous, but sinners to repentance, came particularly, though not primarily, to call, and offer place of repentance to them, and upon reforma­tion, to allow them pardon: which though it were not [...] a righteousness by, [...] or from, works, a way of oeconomy, whereby onely just or worthy persons are called and received, yet it is a righteousness by, or from, faith, whereby through Gods mercy, and pardon of sinne in Christ, those that come in to him, and give up themselves to sincere obedience for the fu­ture, are accepted, and justified by God, as Abraham was, which is styled Gods justifying the ungodly, be­cause those that have been most impious, have yet place of repentance given, and are accepted by God upon repentance. In this sense we shall oft find this word [...] righteousness in the ensuing chapters. So c. 9. 30. [...] the Gentiles laid hold on righteousnesse, that is, on this Evangelical way, and c. 10. 3. [...], the Jewes not knowing this course of justifying sinners, set down in the Gospel, sought to establish their own (Judaical) righteousness, and were not subject to Gods righteous­ness. So again v. 6. [...] (the same phrase, as here, in this placing and construction of the words) the righteousness from, or by, faith, that is, this Evangelical way, which is by the faith, or the Go­spel, and is opposed to the [...], the promul­gation of the Law, which brought nothing but death [Page 443] to every act of wilfull sinne. So the Apostles are cal­led [...] 2 Cor. 11. 15. ministers of righteousnesse, viz. of this way of justifying men in Christ, which elsewhere are called ministers of the new covenant, noting righteousness in this notion, to signifie this New covenant (as righteousness and covenant, and [...], and [...], were said to be all one) or this Evangelical way under it, explained v. 24. by [...], our being justified freely by his grace, or mercy, without any such precedent obe­dience of ours, that may any way challenge it. All that remains is, to enquire, first, why [...], from or by faith, should in the construction be joyned with [...] righteousness; then why [...] to faith should signifie that we may believe. For the first, it is but an or­dinary [...] both in these and other authors, thus to transpose words, on the like occasion; and that it is so here, is evident by the ensuing citation out of the Prophet, as it is written, (which notes these two to be parallel) the just by faith shall live, and by the like phrase, c. 3. 22. &c. 10. 6. And for the second, [...], that we may believe, that will be very agreeable also to many other places in this book; for so [...] to salvation v. 16. is, that they may be saved; so [...] to burning Heb. 6. 8. that it may be burnt; and so Wisd. 11. 23. [...], Thou passest over the faults of men to repentance, that is, that they may repent; and so here c. 6. 16. [...], to obedience, is, that ye may obey, & v. 19. [...], to iniquity, is, thats you may commit all vil­lany, as in the conclusion of that verse, [...] to purification, or sanctification, is, that ye may live pure and sanctified lives.

c Note: [...] V. 18. Hold] The word [...] signifies two things, (very distant) to retain and hold fast, and to obstruct or hinder. [...], saith He­sychius, it signifies to hold fast, to hinder, to compresse. In the notion of hindring 'tis taken 2 Thess. 2. 6, 7. and in the other in divers places. By this meanes 'tis become uncertain, what it should signifie here, especi­ally when either way the sense is very commodious: for even they that retain the truth in unrighteousness, that under the acknowledgment and profession of the truth, veile and joyn all manner of impious living, doe thereby hinder and obstruct the truth, viz. the force of it on themselves and the propagation of it to others by that impious living of theirs. But the former is the more likely sense of it, and most agreeable to the con­sequents, of their knowing the truth, and becoming unexcusable thereby.

d Note: [...] V. 20. From the Creation] The phrase [...] is here joyned with [...] the invisible things, or attributes of God, his power and Godhead, from the foundation, or creation, of the world, that is, ever since the creation; so doth [...] from the beginning of the creation signifie Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so [...] Mat. 13. 35. the things hidden from the foundation of the world, and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from, that is, ever since, the crre­ation, & so c. 9. 26. so Rev. 13. 8. & 17. 8. names written and not written in the book of the lamb from, that is, ever since, the foundation of the world. By which it appears that there is no necessity of understanding God's [...] doings or actions here, [...] of the works of the creation, but of all things that from that time to this inclusively have been done in the world by him; and so it will be extended to all the doctrines, and mi­racles, and actions of Christ, the whole businesse of the Gospel.

e Note: [...] V. 21. Knew God] The phrase [...] knowing God here seems to referre the whole present discourse to the Gnosticks, who were so called from their assuming to themselves so much of the knowledge of God, and the mysteries of religion. And these be­ing a sort of hereticks in that first age under the Apo­stles, who affirmed Simon to be God the Father that appeared in Mount Sinai, as also God the Sonne that appeared in the flesh, and the holy Ghost, who was pro­mised to come, were the darnell sown by the envious person, wheresoever the Gospel was planted; and this as in other places, so in Rome, where Simon Magus the founder of them (contended after this time with S. Peter, but) before the writing of this, in Claudius's daies, had a statue erected to him, as to the supreme God. These Gnosticks pretended to be great zelots for the Law of Moses, particularly for Circumcision, thereby to avoid the persecutions which the Jewes raised against the Christians, Gal. 6. 12. and on the other side thought it lawfull to offer sacrifice to Idols, 1 Cor. 8. (to comply with the heathens) because, as they said, an idol was nothing, and yet farther, wor­shipped the images and pictures of Simon and Hele­na; and so, as Eusebius saith, [...], pretending to have turned Christians, and so to have changed the ido­latry and superstition that before they lived in, for the pure and sober rules of life taught by Christ, they fell neverthelesse back again to all that which they seemed to have forsaken, [...], falling down to the pictures and images of Simon and Helen, worshipping them with incense, and meat and drink-offerings. [...]but for their more secret and hidden actions they were such as would astonish any to heare them, [...], for the superlative impurity and abomination that was in them. This, I suppose, will be a key of entrance into the designe and meaning of this Epistle, wherein the Apostle willing to fortifie the Roman converts against the danger of these superse­minations, confutes these doctrines of the Gnosticks, especially that of complying with the Jewes concer­ning the necessity of observing the Judaical Law, and here first gives a character of them, as they agree with the heathens in Idolatry, and all kind of wickednesse, & unnaturall uncleanness, v. 29. &c. and by their living so contrary to the Law, shew what little reason they have to pretend to the observing of it, when indeed 'tis the inward purity of the heart and actions, and not the outward Circumcision of the flesh, which the Law principally aimed at. That these Gnosticks are the men here referr'd to may farther appear by comparing this place, especially v. 27. with the discourse of the Gno­sticks in S. Jude directly parallel to this (see Note on Jude d.) and so by their character here v. 29. the [...] and [...] (fornication and inordinate desires) compared with many other places of the Epistles, Gal. 5. 19. Eph. 5. 3. Col. 3. 5. and the pride, &c. v. 30. with 1 Tim. 6. 4. and the like in the other particulars.

f Note: [...] V. 23. Glory] The word [...] glory here seems to referre to the notion or use of it, Exod. 24. 16. where it is said of Gods presence and appearance there in the Mount Sinai, [...] the glory of the Lord abode upon the mount. From whence it is that the word schechinah, abiding, is ordinarily used to signifie this or the like glorious appearance, or presence of God, and is directly parallel to [...] glory here. Now of God's appearance on Mount Sinai it is to be obser­ved, 1. that God did not there exhibite himself in any bodily shape; onely glorious appearances there were, ver. 16. as it were a paved work of Sapphire stone, &c. and the sight of the glory of the Lord was like devouring fire ver. 17. but saith Moses, Deut. 4. 15. [Page 444] Ye saw no manner of similitude in the day that the Lord spake to you in Horeb. And this is there press'd by Moses to enforce Gods commandement, that they should not corrupt themselves, and make them a gra­ven image, the similitude of any figure, the likeness of male or female, the likeness of any beast, of any winged fowle of any thing that creepeth on the ground, of any fish, &c. Now of these followers and worship­pers of Simon (the Gnosticks) it is sufficiently known, first that they affirmed Simon to be the supreme God, distinctly he that appeared in Sinai; so saith Cyrill of Jerusalem, Cat. [...]. speaking of Simon at Rome, [...], he presumed to say of himself that he was he that appeared on Mount Sinai as the Father. Second­ly, that he had a statue erected to him at Rome inscri­bed, To Simon the holy God, and so also his whore He­lena, saith Eusebius (see Note e.) and both of them worshipp'd by them. Nay moreover 3dly, that the Gnosticks complied with the other heathen Idolaters, partaking of their sacrifices and feasts, and so were guilty of all kind of Idolatry. Of these therefore the Apostle may be believed to speak here particularly, and to lay to their charge 1st. That they changed the glory of God, that is, the glorious appearance of his in Mount Sinai, wherein yet there was no similitude seen, into an image, or similitude, of a man, viz. of Simon Magus, a bodily shape of a meer mortal man; whereas the immortal God, that appeared in Sinai, was never seen in any such shape. 2dly, That in doing this they are guilty of that great sinne of Idolatry (there forbidden, upon this ground of their seeing no similitude in Sinai,) viz. of worshipping the im [...]ge of a man, and of flying, and four-footed, and creep­ing things, which are here repeated, as the very things that had been there interdicted. And though it be true of the Gnosticks, that by their joyning with the heathen Idolaters, they were literally guil­ty of worshipping every one of these here named, yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them. The worshipping of one sort of the things forbidden, the likenesse of the male and female, be­ing as direct a breach of the Commandment, which forbad that and others also, as the worshipping of all and each of them would be. This is after set down more succinctly ver. 25. They turned the truth of God into a lie, that is, either the true story Exod. 24. where no similitude was seen, into this false story of Simon there appearing, or else trans­formed that infinite invisible Deity into an image or idol, and, [...], above and beside the Crea­tor of heaven and earth, worshipp'd also [...] this creature, vile sinfull creatures of his, Simon and his whore. This phrase of turning, or transforming, the glory, &c. seems to be borrowed from Psal. 106. 20. They made a calf in Horeb, [...] and worshipped a graven image: thus they turned their glory into the simili­tude of a calf that eateth hay, &c. As they there that saw no similitude in the mount yet made one pre­sently, viz. the similitude of a calf; so these Gnosticks here making Simon to have appeared in Sinai, as the Father, make him an image and statue to worship him in it. Of the word [...] glory somewhat hath been said before, Note on Mat. 3. k. and more will be added, Rom. 9. b.

g Note: [...] V. 25. More then the Creator] Of the use of [...] for above one instance will suffice in theAristeas hist. 70. interpret. p. 861. A. Epistle of Elea­zar the High-priest to Ptolemey, telling him by way of great acknowledgement and gratitude. [...], All things that are profitable to you, though they be above na­ture, we will obediently performe. Thus Luc. 13. 2, and 4. [...], sinners above all others, though Luc. 3. 13. it be more fully express'd by [...], more besides, or above. As for the other notion of [...] for contrary to (which here may have place also, for he that worships any thing above, or beside the one true God, doth it in opposition to him, and to the wronging and robbing him) we have an express testimony for it, Act. 18. 13. [...], contrary to the Law.

h Note: [...] V. 28. Reprobate] The word [...] hath two notions especially, one among the Metallists, the other belonging to the agones. Any metall that will not bear the [...] or triall, or which, being tried, betraies it self to be adulterate, is [...] reprobate. But the notion that seems most peculiarly to belong to it in the New Testament, is the other, taken from the agones, where, [...] as he that strives as he ought, and conquers, is [...] approved, 2 Tim. 2. 15. and Jam. 1. 12. [...], approved, and such as shall receive the crown, and in other authors, [...] well approved, (and of other creatures [...] an approved horse in the [...]) so he that loses the game and prize, that doth not run or strive, [...] according to the laws of the game, and so overcome, is said to be [...], to miscarry in the race, and so to lose the reward of it. Thus in Democrates, [...] [...], [...], A man is approved or rejected not onely by what he doth, but by what he wills. So in the Sibylline Oracles, [...],’

[...]Christ will crown the appro­ved. Thus 1 Cor. 9. 27. 'tis at the conclusion of an agonistical discourse of running and cuffing, &c. the close of which is that the Apostle uses all his most earnest endeavours, [...] lest, (being a [...] preacher, crier, officer in the agones, to propose the lawes and rewards of the agones to others, which is [...] and [...], to proclaim such a man conquerour, such a man to have lost) he himself should [...] be rejected, found uncapable of the reward by all aspired to, that is, faile of that crown of eternal life. So 2 Tim. 3. 8. [...], in the matter of faith, such as were found unworthy of reward by God, proposed to Christians. So Tit. 1. 16. [...] to every good work, that doe nothing fit to be ap­proved by God or man: where yet, as in all the former places, the figure [...] is to be observ'd, the word being used not for him onely that deserves no reward, or that m [...]sses it, but for him that is most contrary, the most vi [...]e and wicked, that deserves the contrary punishment (as [...], and [...], and [...], and [...], ungodly, without Law, unprofitable, un­comeliness, signifie the most wicked, the most unfaith­full servant, most violent opposer of the Law, the great­est impurities, and many other the like) and therefore is interpreted by [...] that went before, being abominable, and disobedient, or contuma­cious. So Heb. 6. 8. of the ground that brings forth nothing but brairs and thorns, that 'tis [...], and [...], reprobate, and nigh to a curse. And so saith Hesychius, and Phavorinus, [...], [...], it signifies a wicked man. And so it is here taken in this sense of extremely ill, as appears by the effects that follow, [...] the [...], all the abominable sinnes that were in fashion among the Gentile-idolaters, and Gnostick Christians. And the same may be said of that place 2 Cor. 13. 5, 6, 7. which we will explain when we come to it. There is one thing more here observable, the answering of [...] here to [...] in the beginning of the verse, They approved not, thought not good to have God in their acknowledgment, and answerably God gave them up to a mind, such as neither God nor any else will approve of: which manner of speak­ing is very frequent in the Scripture, especially [Page 445] in setting down Gods punishments on sinners, in which the sacred writers delight to observe some corre­spondence. As Psal. 18. With the froward thou wilt shew thy self froward; and, Because you have walked contrary to me, I will walk contrary to you; and Mat. 5. 19. Who­soever shall break one of the least of these commandements, the same shall be the least in the kingdome of heaven. And many the like, which have formerly been observ'd.

i Note: [...] V. 29. Covetousnesse] The word [...] in this and many other places of the New Testament, which we generally render covetousnesse, signifies excessive, or unnatural, lusts, (not desire of money onely) and is ordinarily set down among the basenesses of the Gno­stick haeresie, as I here suppose it is. So Eph. 4. 19. [...], who giving over all labour (as idle­ness was the mother-sinne of the Sodomites) gave themselves up to lasciviousness, to work all uncleanness [...] in inordinate unnatural desires. Thus in Photius Epist. 168. [...] signifies such lust as was among Barbarians or Heathens, (and had been before exemplified in Joseph's Aegyptian mistress) [...], which possess'd the distur­bed lover, as there it follows. So inTo. 2 P. 24 l. 13. S. Chrysostome, speaking of these unnatural lusts, [...], saith he, [...], you see that it comes all from this inordinate desire, [...], lust not enduring to stay or be contained within its own bounds. So in Antiochus [...], desire of women and such like inordinations. For as to the nature of the word, it is known to come from [...], and to signifie any immoderate desire of any thing above ones portion. So in Aristotle 'tis opposed [...] to equality. So in Hesychius, [...], to take more then is due or meet of any thing. So in Lucian de Cal. the calumniator is described to be one, that will have and inclose all his auditors to him­self, will let no man else be heard, and for this he cals him [...], one that assumes more then belongeth to him: and so Democrates in his [...]. defines [...] to be speaking all, and not enduring to hear any body else. And in Themistius Paraphrase of the first Book de Anima, [...] is taken for any kinde of exceeding, [...], one exceeds, or excels, the other; and inIn [...]. Iso­crates speaking of Monarchies, [...], they comprehend, saith he, all the ad­vantages that are in war. And so in [...] Ecphantes, [...], a King hath a great eminence, or excellence, over the common nature of men: and in Alex. Aphrod. [...] are the faculties of the body wherein beasts exceed men, and so [...] (perhaps it should be read [...]) [...] the excellence of the minde of men above beasts. And the notion of which now I speak, though it differ in the object, and matter about which it is conversant, is the same in effect with these, a desiring and usurping that which is not agreeable to his condition, sex, nature, &c. [...], those things that are not meet, which Alex. Aphrodis. more distinctly expresseth in his Schol. on Arist. de An. [...], The wicked man al­lows himselfe too large a proportion of sweet things, or pleasures. So Asterius Hom. Cont. Avarit. [...]. It is not used only for the mad love of money and other posses­sions, but in a more general acception, to desire to have more of any thing then is due & convenient. So Hierax in his book of justice (of which we have a large frag­ment inp 160. Stobaeus) makes [...] and [...] all one, and then exemplifies it in Milo and Lais: and as 'tis one branch of it in Milo, [...], to snatch away the estates of those that are weaker then he, so 'tis another [...] to force their wives from them. And so in Lais, as it is one act of it, [...] to require and gain immo­derately by her lovers; so it is another, [...] to dissolve the marriages of some women, to get away their husbands from them. And of this we have a Grammaticall ground in the Hebrew word, [...], which signifies both covetousness and lust, and being by the Septuagint often rendred [...] cove­tousnesse, is once rendred [...] pollution, Ezec. 33. 31. and to that notion of the word the place agrees, if we compare it with v. 29. Where the cause of their de­solation is the abominations committed by them, and those joyned with d [...]filing the neighbours wife v. 26. Thus in an antient Prayer of Ephraim Syrus appoin­ted for confession, and the sin chiefely insisted on being that of uncleannesse (as appears by [...], &c. [...], &c.) he prayes, [...], &c. have mer­cy on my sinnes, my iniquities, my unnaturall lusts, adulteries, fornications, idle and filthy speakings; where if we may judge by the attendants, the word is used in this sense. Thus I conceive Plato used the word de Rep. l. 9. where speaking of sensuall men, he com­pares them to the beasts, [...], full fed and lascivious, and far [...]her addes, [...], &c. where the [...] must refer to the fulnesse of lust and flesh together. To these may be added the Glosse of Phavorinus, [...] (for which he cites the Apostle) the hurt of im­moderate lusting. And so the word [...] which signi­fies this very thing and which he expresseth by [...], voluptuousness, he expresseth also by [...], an excesse which is alwayes very curious, busie, importunate to fet [...]h in pleasures, [...] and [...] being but little different from one another. Thus 'tis used in the Epistle of Barnabas, p. 231 where giving the reason why hares were forbidden under the Law, to intimate that we should not be [...] like them, he addes, [...]. And in the fragments of Polycarpus's Epistle speaking of Valens an Elder of Philippi, and his having commit­ted somewhat utterly unworthy of that calling, by his example he admonisheth others to abstein ab avaritia (that sure was in Greek [...]) from inordinate desires, & sint casti, and that they be chaste, adding that whosoever did not thus abstein [...], ab idololatria coinquinabitur, & tanquam in­ter Gentes judicabitur, will be contaminated with Ido­latry, and judged as among the Gentiles. And so there is little reason to doubt, but that, when Bede on Mat. 5. 32. speaking of Divorce saith, non hîc intelligitur tan­tùm fornicatio in stupro, quod in alienis viris aut feminis committitur, sed omnis concupiscentia, vel avaritia, vel idololatria, &c. 'tis not onely adultery that is here understood, which is committed on other mens wives, but every concupiscence, or covetousnesse, or Idolatry, he meanes by avaritia coveting, unnatu­rall lust, having, no question, translated that note out of some Greek commentator who had used [...] in this sense. And so whenLect. 173 Holkot out of Papias ob­serves that the Scriptures call by the name of Fornica­tion, omnem illicitam corruptionem, all unlawfull, or interdicted, corruption, (sicut est Idololatria & avaritia, such are Idolatry and coveting,) it is evi­dent, that corruptio illicita is the [...] abo­minable villany, as [...] signifies (see Note on c. 8. 1.) [Page 446] and idolatry and covetousnesse, the unnaturall sinnes used by the heathen worshippers, the [...], which is Idolatry. And so when Theophylact on 1 Cor. 3. 12. in the highest rank of combustible matter (that is, of sinnes) reckons [...], in all reason it is to be understood of unnatural lusts, so as to agree with uncleanness and Idolatry. Thus in all reason the word is to be taken here, where these four, [ [...] fornication, [...] villany, [...] naughtinesse, and [...] inordinate desire] are put together, [...] and [...] in the same notion that Gen. 19. 7, and 9. [...] and [...] are taken, that is, to signifie the sinne of Sodom there described, and in all probability [...] and [...] in the same sense also. So Col. 3. 5. in relation to the Gnosticks he bids them mortifie fornication, uncleannesse, [...] (that is, as the Syriack render it,) passivity, evil con­cupiscence, and [...] inordinate desire, which is Idolatry. So Eph. 5. 3. Let neither fornication, nor uncleannesse, nor [...], inordinate desire be named among you, putting them in the number of the nefan­da, sinnes not to be named; and so v. 5. Every forni­cator, or unclean person, or [...] (not covetous, but inordinate luster) who is an Idolater: as when Maimonides Mor. Neb. l. 3. c. 38. speaking of the unnatural sinnes used by the Gentiles, and having na­med one abominable custome of theirs, propter hoc, saith he, prohibita est incisio arboris in aliam speciem, ut [...]longemur à causis Idololatriae & fornicationum. To the same sense is [...] 1 Thess. 4. 6. as shall there (Note a.) be explained. So 1 Cor. 5. 11. [...], either fornicator, or inordinate luster, or Idolater, speaking of the Gnostick Christians again; as in Bar­nabas's Epistle p. 252. in the bedroll of destroying sinnes there is [...], Idolatry, sorcery, magick (in refe­rence to the Gnosticks witchcrafts) inordinate lusts, fearlesnesse of God. So the [...] [...] 2 Pet. 2. 14. by the matter of that whole chapter is confined to this sense, a heart exercised with inor­dinate lusts, which renders them [...], chil­dren of a curse, sure to be destroyed; and all this makes it reasonable to pitch upon this notion of this word [...] in this place. So when Saint Paul 2 Cor. 7. after an exhortation of coming out from a­mong them, (as out of Sodom) and of not touching the unclean thing, c. 6. 7. and of cleansing themselves from all filthiness, c. 7. 1. subjoynes v. 2. Receive us [...], [...] we have injured no man, [...] [...], we have corrupted no man, and addes [...] [...], it may very fitly be rendred in this sense, of foul unnaturall lusts, referring all the three words to their Gnostick false teachers, that debauched those who entertained them, brought them to all [...] wickedness, [...] injustice (which is used for that sinne Gen. 6. 5. and here Rom. 1. 18.) [...] corrupti­on, (used for that sinne, Gen. 6. 11, 12. and 2 Pet. 2. 12. See note on 2 Pet. 1. b.) and [...] inordinate lusts, in the same sense: not that Saint Paul had any reason to vindicate himselfe from these sins (no more had he, whatsoever other notion they could be interpreted in) but to intimate the vast difference betwixt him and the Gnostick teachers, or seducers, which had these designes upon them; which the rather appears by his next words, v. 3. I speak not to con­demne you, which implies that what he last said, was by way of reproach to their new leaders, though not to the condemning of them to whom he wrote. In the same sense it is that he tels the Thessalonians 1 Thess. 2. 5. that he was not with them [...]. See Note on that place.

k Note: [...] V. 30. Despightfull] The word [...] may here most probably denote those unnaturall lusts also. And so is it manifestly affirmed and defined byIn Thed [...]o Plato, [...], [...] [...], when desire drawes us irrationally to pleasures, and gets dominion over us, this is named [...] contamely. SoAp. Sto [...]. p. 443. Dio in Oeconomico, [...], by weeping none ever incited the Contumelious, that is, the unlawfull lover. So inAp. Sto [...]. p. 444. Phintys's book of the womans sobriety, the adulterous wife is said [...] [...], to be for pleasures sake guilty of sinne and contumely. And so inIbid. p. 447. Nicostratus [...] [...], are adulterous brats. So in Philostratus de vita Apoll. l. 1. c. 11. [...] is presently said to be [...], wicked in his loves, or lusts, and of him it followes, that he fell in love with Apollonius for his beauty. So inAp. Sto [...]. p. 291. [...] 42. Charon­das his Proem to his Lawes, speaking of maritall chasti­ty, and prescribing the care of procreation, not of plea­sure, he addes, [...] [...], using [...] for any inordinate or un­lawfull act of impurity. And this agree most aptly with many former passages of this chapter, and the character of the Gnosticks here set down, who disliked mariage, and used all unlawfull liberties and pollu­tions.

l Note: [...] V. 31. Without understanding] [...], saith Phavorinus, the Apostle means those that have no conscience; know­ledge and conscience, [...] and [...], being all [...]ne, and so the want of that is the want of conscience. This, it seemes, was the judgement of that learned Grammarian of this place, to which, no doubt, he re­ferres by the word [...]. Hesychius renders it one­ [...]y [...] foolish, but so as foolish signifies unreasona­ble actions, and as [...] Luk. 6. 11. signifies designing malice and mischief against Christ, and as Tit. 3. 3. [...] signifies those that were guil [...]y of unreasona­ble practices. And this according to the use of [...] which is sometimes the minde, the understanding, Mar. 12. 33. with which God is to be loved, as well as known, and so the not knowing him thus may be set for the greatest impiety. Of [...] see more in Note on 1 Cor. 1. e.

Ib. [...] Covenant-breakers] [...]. not apt to agree with others, one that stands not to pacts, bargains, saith Phavo­rinus; and so Hesychius being rightly pointed, [...], and [...], unfaithfull and unconstant.

CHAP. II.

1. THerefore thou art inexcusable, O man,every one, that judgest note a whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy self, for thou that judgest dost the same things.]

Paraphrase 1. By this it appears how little can be said in excuse of those seducers among you, who judge and condemn the orthodox Christians, as breakers of the Law, onely because they are not circumcised, &c. when they who thus condemn them observe not the Law, no not in that very particular, which circumcision peculiarly noted, the abstaining from abominable uncleannesses, but live and go on in those sins, c. 1. 29. and so condemn themselves in judg­ing others.

[Page 447] 2. Butwe know, [...] we are sure that the judgement of God is according to note b truth against them which commit such things.]

Paraphrase 2. Whereas it is most in­fallibly certain, and acknow­ledged by all, that God passes judgement rightly, not sparing a Jew for his outward ceremonies, when he punishes a Gentile that lives as well as he, but punishing sinne, rewarding disobedience (if it be not reformed and forsaken) wheresoever he findes it, without any acceptation of persons, or consideration of externall performances, or privileges, or advantages in any.

3. And thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God?]

Paraphrase 3. And then how is it pos­sible, that thou shouldest judge the pure Christian to be a breaker of the Law, and thereupon in a damnable estate, onely for not being circumcised, and yet deem thy self safe, when thou art guilty of those filthinesses which were most eminently prohibited by the Law of cir­cumcision?

4. Or despisest thou the riches of his goodness and forbearance and long suffe­ring, not knowing that the goodness of God leadeth thee to repentance?]

Paraphrase 4. Or shall God's great patience and longanimity in deserring his vengeance on unbelievers, and his forbearing so long to punish thy sinfull course, be cast away upon thee, be despi­sed, and not made use of by thee? Dost thou not consider that all this long-suffering of God to thee is purposely designed to bring thee to reformation, and if it work not that effect, will tend to thy heavier ruine?

5. Butaccording to, [...] after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, andor, retri­bution of, for the King's MS reads [...] revelation of the righteous judgement of God?]

Paraphrase 5. Wilt thou thus go on in obdurate resisting of all God's methods, and be never the better by his deferring these judgements so long, but onely to adde more weight to thy ruine when it comes?

6. Who will render to every man according to his deeds.]

Paraphrase 6. Who shall not consider circumcision or uncircumcision, but punish or reward every man according to his actions.

7. To them who bypatience of the good work. [...] patient continuance in well doing seek for glory, and ho­nour, and immortality, eternall life:]

Paraphrase 7. To them that by con­stancy of pure Christian per­formances, and by patient bearing of the persecutions that fall upon them for that profession, go on in pursuit of that reward which Christ hath promised to such, he shall bestow another life upon the losse of this, eternall blisse in the world to come:

8. But untothose that are of, or from con­tention, [...] them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath:

9. Tribulation and anguish upon every soul thatworketh, [...] doth evill, of the Jew first, and also of the [...] Greek Gentile.

Paraphrase 8, 9, 10. But to schisma­ticall factious men, which are as it were born, and com­posed, and made up of con­tention (as the Gnosticks are) that resist the right way, deny the Christians the li­berty of not being circumcised, and themselves live in all unnaturall sins, those that do thus renounce the Gospell, and live contrary to the Law, to such all judgements must be expected, desolations and destructions here in a most eminent manner, and eternally misery attending them. And as the Jew shall have had the privilege to be first rewarded for his good performances (as appears by Christ's being first revealed to him, in whom consequently and proportionably he shall have all spirituall grace and crown, if he embrace Christ, and live exactly and constantly according to his directions) so must he also expect to have his punishment and destruction first, and that a sad one at this present by the Roman armies, upon their small rejecting and refusing Christ. The greater his privileges are, the greater also his provocations and his guilt will be. And then the Gno­stick also that takes part with the Jew, shall bear him company in the vengeance. As for the Gentiles, as they are put after the Jewes onely (and not left out) in the mercies of God, particularly in the revealing of Christ, so shall their punishments upon their provocations onely come after the punishment of the Jewes, not be wholly superseded (and accordingly 'tis to be seen in the predictions of both their ruines, in the Revelation, the Jewish unbelievers and Gnosticks are punish'd first, and then the Gentiles and carnall Christians with them also.)

10. But glory, and honour, and peace to every man that worketh good, to the Jew first, and also to theGreek Gentile.]

11. For there is no respect of persons with God.]

Paraphrase 11. For God's rewards and punishments are not conferr'd by any uncertain rule of arbitrary favour or displeasure, neither depend they upon any out­ward privileges or performances, as either having or not having received the Law, being or not being circumcised, but are ex­actly proportion'd according to mans inward qualifications or demeanours.

12. For as many as have sinned without Law, shall also perish without Law: and as many as have sinned in the Law, shall be judged by the Law.]

Paraphrase 12. For all those of the Gentile world, who having not received the Mosaicall Law of circumcision, have sinned against that knowledge of God which hath otherwise been afforded them, shall be adjudged to perdition, though not by the Law of Moses, (it shall never be laid to their charge that they have not been circumcised) or, though they be punished, yet shall not they have that aggravation of their sin and punishment, which belongs to those which have received the Law of Moses, they shall onely be judged for their not observing the Law of nature (see Theophylact) the Law of Moses being not able to accuse them. And those who having received the Law of Moses, and in it the sign of the covenant, circumcision, doe not yet live according to it, (such are these unbelieving Jewes, and Ju­daizing Gnosticks) all the benefit that they shall reap by their having received the Law and circumcision, shall be to have that their accuser, by which they may be condemn'd the deeper, in stead of their advocate to plead for them.

13. For not the hearers of the Law are just before God, but the doers of the Law shall be justified.]

Paraphrase 13. For, to speak to the latter first (see note on Mat. 7. b.) 'tis a dangerous unchristian error, to think that the heating or knowing their duty, the having the Law delivered to them (yea and the seal of the covenant, circumcision in their flesh) without conscientious practice of the duties thereof, shall stand them in any stead: No, 'tis onely the living orderly, according to rule and Law, that will render any man acceptable in Gods sight.

14. For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves.]

Paraphrase 14. And for the former, 'tis clear, for when the other people of the world, which have not had that revelation of God's will and Law which the Jewes had, do without that reve­lation, by the dictate of their reason, and those natural notions of good and evil implanted in them, (and by those precepts of the Sons of Adam by parents transmitted to children, and so, without any further revelation from heaven, come down unto them) perform the substantiall things required in the Law of Moses, and denoted by circumcision and other ceremonies▪ this is an argument and evidence, that these men do to themselves supply the place of Moses's Law.

15. Which shew the work of the Law written in their hearts, their conscience also bearing witness, and note c their thoughtsamong themselves, either accu­sing, or pleading for them, [...] the mean while accusing, or else excu­sing one another.]

Paraphrase 15. And that obligation to punishment, which is or­dinarily caused by the Law, these men demonstrate themselves to have, without help of the Mosaicall Law; From whence also it is, that as conscience (which, according to the nature of the word, is a man's knowing that he hath done, or not done, what is by Law commanded) is constantly witnesse either for, or against them, that they have done, or not done their duty, so the generall notions and instincts of good and evill that are in them, without any light from the Mosaicall Law, do either accuse them as transgressors of the Law of God, or else plead for them, that they have not culpably done any thing against it. From whence it appers to be most just even by their own confession, that they that have sinned without Law, transgress'd the Law of nature, should also be punish'd, though they never heard of this Mosaical Law, (which was the thing affirmed v. 12. from whence to v. 16. all that hath been said is but a parenthesis.)

[Page 448] 16. In the day when God shall judge the secrets of men by Jesus Christ ac­cording to note d my Gospell.]

Paraphrase 16. And when I speak of perishing, and judging, v. 12. I speak of that doom which shall involve all both Jewes and Gentiles at that great day, when Christ Jesus, being by his Fa­ther seated in his regal power, shall at the end of all come forth again to judge the world, not according to outward privileges or performances, but inward qualifications & demeanures, being, as he is, a searcher of hearts: For then shall the Jewes be dealt with either in judgement or mercy, as they have lived or not lived according to the rules of the Mosaicall Law, and so the Gentiles also according as they have obey'd or not obey'd the Law of Nature. (And this is the very doctrine that hath been taught us by Christ, and by me and others preached to the world.)

17. Behold thou art note e called Jew, and restest in the Law, and makest thy boast of God,]

Paraphrase 17. And thus shall the process be to the Judaizing Gnosticks, in this or the like from; Thou that callest thy selfe, or saist thou art a Jew, though indeed thou art not, Thou that dependest on the outward performances of the Law, circumcision, &c. as if justification were to be had by that, and could not be had without it, Thou that boastest that God is thy father, or favourer in a peculiar manner, because thou adherest so faith­fully to his Law, even in opposition to Christs reformations, (see note on Mat. 5. g.)

18. And knowest his will, and note f approvest the things that are more excellent, being instructed out of the Law,]

Paraphrase 18. Thou that undertakest to know all the mysteries of God's will (and thence art by thy selfe called a Gnostick or knowing person) and upon examination, to approve, and practise the highest perfections, by the skill which thou hast in the Law of Moses,

19. And art confident, that thou thy selfe art a guide to the blinde, a light of them which are in darkness,]

Paraphrase 19. And so by that ad­vantage takest thy selfe to be a most knowing person, fit to lead all others, and despising the orthodox Christians for blinde and ignorant, (see note on Jam. 3. a.)

20. And instructer of the foolish, a teacher of babes, which hast the note g from of knowledge and of the truth in the Law;]

Paraphrase 20. Assumest great mat­ters to thy self, as having a scheme or abstract of all knowledge and true religion (see note on 2 Pet. 1. c.) by the knowledge and understanding which thou hast, and by the glosses which thou givest of the Law;

21. Thou therefore which teachest another, teachest thou not thy selfe? thou thatproclaim. est, [...] preachest, a man should not steal, dost thou steal?

22. Thou that sayest, A man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, dost thou commit sacrilege?]

Paraphrase 21, 22. Thou therefore, I say, that pretendest such zeal to, and skill in the Law, that art so strict for legall performances, dost thou com­mit the same sinne thy selfe (supposing it stealth, &c.) which thou condemnest in others? dost thou that condemnest a Chri­stian for not being circumcised, commit the great sinne forbidden in the Law of circumcision? This is, as if he that pretended such a pious respect to the place of God's worship, as not to endure with any patience a false God or idol to be set up in it, should yet so much despise the same place, as to rob it of those things that are consecrated to it: which sure it as absolute a pro­faning of any holy place, as to set up the most heathen idol in it.

23. Thou that makest thy boast in the Law, through breaking the Law disho­nourest thou God?]

Paraphrase 23. Thou that gloryest in thy zeal to the Law, dost thou commit the most unlawfull practices, and by so doing bring a reproach on all Christian religion?

24. For the name of God is blasphemed among the Gentiles through you, as it is written.]

Paraphrase 24. For the unbelieving Gentiles seeing and judging by your evill lives, are aliened from Christianity, have an evil opinion of the profession, and of Christ, whom you worship, and so those Scriptures which mention the dishonour of God's name among the Gentiles, Isa. 52. 5. Ezec. 36. 20, 23. may fitly be accommodated to you.

25. For circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision.]

Paraphrase 25. For men that thus live 'tis madness to think that circumcision will stand them in any stead: For circumcision is a Sacrament to seal benefits to them who are circumcised, if the condition required of them (that is, the sanctity and purity signified thereby) be performed also; but if not, there is no spe­ciall advantage comes to them by being circumcised, that is, by thus complying with the Mosaicall Law.

26. Therefore if the uncircumcision keep theordinan­ces, [...], See note on c. 8. b. righteousness of the Law, shall not his uncircumcision be counted for circumcision?

Paraphrase 26. And by the same rea­son, if those who are not ob­servant of the Law, or circumcised, viz. the Christians of the Gentiles, live those lives of purity and sanctity, which that Sa­crament was set to engage men to, they shall be accepted by God as well as if they had been circumcised.

27. And shall notthe uncir­cumcision which is of nature, [...] uncircumcision which is by nature, if it fulfill the Law, judge thee,which are by, or with, or in the letter, &c. a transgressor of the Law? [...]; who note h by the letter and circumcision dost transgress the Law?]

Paraphrase 27. And those that having not been circumcised, nor re­ceived the Law of Moses (see note on Mat. 5. g.) but onely those naturall dictates, and directions, which are common to all men, if they yet do the things commanded in the Law of the Jewes, that is, the morall substantiall part of it, they shall condemn thee, who being in that legal state, and observing not the sense and meaning, but onely the letter of the Law, art outwardly circumcised, but dost not perform that purity which that ceremony was set to signifie, and to engage all, that are circumcised, to observe it.

28. For he is not a Jew, that is onein the vi­sible part, [...] outwardly; neither is that circumcision which isin the vi­sible part, in the flesh, [...] outward in the flesh.]

Paraphrase 28. For he is not the childe of Abraham, such as to whom the promises pertain, who is born of his race or seed, and no more; nor is that the availeable circumcision, which is externall, that mark imprinted on the flesh.

29. But he is a Jew, which is onein the hidden part, [...] inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is notfrom [...] of men, but of God.]

Paraphrase 29. But he is the Jew in­deed, the true childe of Abra­ham (who shall be accepted by God) though he be not so by birth, who in the purity of the heart performs those substantiall Lawes required by God of the Jewes, & revealed to them more distinctly then to other Nations, and the availeable circumcision is that of him, who cuts off all superfluities and pollutions which are spiritually, though not literally, meant by the Law of circumcision, and so becomes pure in heart (see note on Mat. 5. g.) who hath that Law, of which circumcision was the sign and seal, (the law of purity, or abstinence from those unnaturall sins, &c.) printed in his spirit, or inner man, his soul, (that is, that practises it:) not he who hath literally obeyed it, and been circumcised outwardly in the flesh, even he whose praise is not of men (who see the outside onely, and among whom 'tis counted a great dignity to be a circumcised Jew) but he who so behaves himselfe (whether he be a Jew or Gentile) that God may accept of him, as a sincere performer of his commands, an obedient servant of his.

Annotations on The Epistle to the Romans. Chap. II.

a Note: [...] V. 1. Whosoever thou art that judgest] [...] thou that judgest here, and in the end of the verse, and v. 3. is clearly the Gnostick Judaizer, who teaches the observation of the Mosaical Law, and accuses the Or­thodox Christians, who are not circumcised, for break­ers of the Law; and yet himself runs riotously into those sinnes, for the abstaining from which, Circum­cision was designed and instituted by God. This judg­ing and condemning of the Gentile-Christians was by them taken up from the Jewes, who having them­selves guilt enough of sinnes, as well as the Gentiles, would yet discriminate themselves from all others by this or the like character of legal observances, as by that which should justifie them, or free them from judgment, under which the Gentiles, which knew not the Mosaical Law, and were not circumcised, were to lie, and be accursed. This was the thing that John Ba­ptist warns them of, to bring forth meet fruits of repentance, and not to say within themselves, We have Abraham to our father, which they were apt to be­lieve should stand them in stead in the absence of all those fruits. This was the great error of that people, consequent to their opinion of their absolute election, whereby they resolved, that 'twas not their just, or pious performances, that were looked on by God, or required to their Justification, but their being Abra­ham's seed, within the Covenant, and having the signe of the Covenant in their flesh, which they looked on as engagements (if not allurements and motives) of the favour of God to them, howsoever they lived; by this means making God a [...], [...] one that chose, or accepted, or favoured [...], persons, that is, men barely considered, with some outward advan­tages to set them off, without any intuition of their qualifications or demeanours. Which was the thing that is distinctly disclaimed here, ver. 11. and which S. Peter discerned to be so false, by the revealing of the Gospel to the Gentiles, Act. 10. 34. Thus is the word [...] used c. 14. 4. of the Jewish Christian, that abstained from some sorts of meats v. 2. and though he doth that either out of weakness, as that signifies disease, erroneous seduction, or at least out of infirmity and ignorance, as thinking himself bound to it by the Mosaical Law (which he believes still to ob­lige) and so ought not to be despised, or set at naught by him that understands Christian liberty better, yet doth very ill in judging all others that do not abstain as he doth. For this is the very same error that is here reprehended in the Jews and Gnosticks, of judging all others as men out of Gods favour, because they doe not what they doe, or pretend to doe, that is, ob­serve not the ritual parts of Moses's Law. And this being an error which the Jewes and Gnosticks were so guilty of, (and consequently of this sinne attending it, of judging and condemning all but themselves) is par­ticularly mark'd in the Jewes Mat. 7. 1. and beaten down by Christ (as here in the Judaizers by the Apo­stle) as an irrational sinne, the grounds of which were quite contrary to the prime attribute of God, his ju­stice, and rewarding all that diligently seek him, Heb. 11. 6. and every man according to his works here, ver. 6. and justifying the doers, not hearers of the word, v. 13.

b Note: [...] V 2. Truth] The Hebrew [...] signifies both truth and justice, and is rendred by [...] and [...], and here one of them is put for the other, [...] truth, for [...] justice, so as on the other side, [...] the unjust mammon is opposed to the true riches. See Note on Mat. 23. f.

c Note: [...] V. 15. Their thoughts the mean—] The [...] here are the practical [...] com­mon notions of good and evil, which are among the generality of men, even heathens, without any light from the Mosaical Law, and are called [...] reaso­nings, because reason, when it comes to a maturity, if it be not precorrupted with false doctrines and preju­dices, will be able to conclude that this ought to be done, and not that, and so give us the principles of all Moralactions.

d Note: [...] V. 16. My Gospell] Paul's preaching every where, whither he came, is literally to be styled his [...] or Gospel, & so it seems to signifie here. So in the Epistle of Clemens Romanus (contemporary to that Apostle) ad Corinth. after the mention of Blessed Paul's Epistles, he bids them mark [...], what he hath first written to you (Co­rinthians) in the beginning of the Gospel, that is, at the time when the Gospel was by him first preached among them.

c Note: [...] V. 17. Called a Jew] [...] is somewhat more then [...], it signifies an addition to ones pro­per name, and so it was here. The Gnosticks assumed to themselves the name of Jewes, professing to be of that religion, great friends to Moses's Law; [...], Rev. 2. 9. they say that they are Jewes, when indeed many of them were not such, ei­ther by birth, or observation of the Judaical customes, being not themselves circumcised (see Gal. 6. 13. and Note on Rev. 2. e.) and those that were, living (not according, but) quite contrary to the Mosaical Law.

f Note: [...] V. 18. Approvest] That [...] to prove, or trie, signifies so to examine and prove as to approve, appears by some other places, where the word is used. So 1 Cor. 11. 28. Let a man prove, or examine, himself, and so let him eat of that, &c. where 'tis cer­tain that, if upon examination he find himself un­worthy, he must not so eat; for if he doe, he eats dam­nation to himself, v. 29. and therefore it must signifie the approving himself to God and his own conscience. So Rom. 14. 22. Happy is he who doth not judge, or condemn, himself, [...] (not, in what he ex­amines himself, but) in what, upon deliberation, he so likes, approves, as to think fit to act accordingly; that is, Happy is he that, when he is resolved of the matter of the action, that it is lawfull, doth it with such care that he hurt not others, that he hath nothing to blame in himself when he hath done it. So Gal. 6. 4. Let every man [...] prove his own work, that is, so prove, examine his own actions, as to approve them to himself, his own conscience, and to God, and then he shall have glorying, or rejoicing, (that is, he shall be able to comfort himself) [...] to­ward himself alone, that is, by looking on himself ab­solutely, and not only in conjunction or comparison with other men, which is meant by [...], and not towards another, to which belongs the reason rendred in the next verse, For every one shall bear his own burthen. So Eph. 5. 10. walk as children of light, [...], examining, pro­ving, what is acceptable to the Lord; but this so, that they also approve themselves to study and pursue it, or else they doe not walk like children of light, like Christians. The truth is, this is not so familiar a phrase, the proving what is acceptable to God, as the former is, of proving and approving himself, or, his own works: yet because the examining, and the approving of Gods will, is a direct undertaking, and obligation to pra­ctise it, and because it is a ridiculous things, and that which will never stand in any stead, to examine what is well pleasing to God, and, when he hath done so, to act or practise the contrary, therefore the Apostle, that exhorts to this, as to a duty which will stand them in some stead, and as an evidence of their walking as chil­dren of light (not as the partial condition, or a means [Page 450] to perform God's will, but as the knowing God's will in the Scripture, when 'tis look'd on as a good thing, is the practising of it) must be supposed to contain in this phrase of proving, the approving also, and not onely so, but also the performing (at least in endeavour and study) what is acceptable to the Lord, and shall to them appear to be so, and not onely the examining what is thus acceptable. And then one other place Rom. 12. 2. will by the same reason be clearly intel­ligible also in this sense, where they are exhorted by all the exceeding mercies and compassions of God to pre­sent themselves to God a living and well-pleasing sacrifice, and in stead of conformity with the world, to be transfigured, that is, eminently and visibly changed, by, or in the renovation of their mind, [...] (which notes this to be an effect, if not the end, of this renovation of mind) that they may prove what is the will of God, the good, the acceptable, the perfect, which is directly the scheme or form of speaking used to the Ephesians (onely with the addition of some more words, not to alter, but enhanse this notion of it) so to search into the will of God, what is good and acceptable to him in the highest degree, as to practise & pursue it and approve themselves to God and their own souls to have done so. And by this means the meaning of [...] both here and Phil. 1. 10. will be more intelligible also, then otherwise, if it were not compared with these two last places, it would be. In that to the Philippians, thus, I pray that your love may abound, &c. your great forward­nesse to the advancing and propagating the Gospel v. 4. [...] (as an effect again of their abundance of Christian charity, or zeal to the Gospel) that you may examine first, and then approve, or like, and then set your selves to the pursuit of [...] the things that excell, [...] that are eminently good, (pro­portionably to the abounding of their charity going before) that is, doe as much good as you can possibly; or as Theophylact interprets [...], by [...], the things that belong to every man, and [...], profitable, those things which are pro­per and expedient for you to do. And then this will without question belong also to the same phrase in this place, where of the Gnostick-Judaizers he saith, [...] [...], Thou knowest (that is, pretendest to know above all others, and therefore art called Gnostick, knowing) the will (that is, the will of God) and provest, that is, examinest with all acutenesse and diligence, and having by examination found out what is most excellent, most acceptable in the sight of God, thou likest, choosest, approvest it (that is, pretendest and assumest to thy self to doe so) and practifest accor­dingly, [...], [...] being first, for thy foundation, instructed in the Law of Moses, as all pi­ous men ought to be, to lay their foundation there; and thus assuming to thy self this high perfection above all others, [...] (the Orthodox Christians) [...], &c. v. 19. thou hast confidence to thy self that thou art a guide to the blind, &c. that none are so fit to be [...] (see Note on Jam. 3. a.) instructers, and to be heeded, as you. Thus in Ignatius Epistle to the Smyrnaeans, speaking of the reverence due to the Bishops judgment, [...], what he shall, upon examination, approve of, this is also well-pleasing to God.

g Note: [...] V. 20. Forme] [...], saith Phavorinus (out of Hesychius) a scheme or image of a whole matter; but this, saith he, [...], that which is feigned, or believed, or pretended to be so, but is not; and for this he cites this place of the Apostle, and so indeed very pertinently, the Gnostick here thinking that he hath a scheme, or compleat form of all knowledge, and truth, and mysteries of religion, when he hath it not, but is farre from it. Theophylact hath another notion of it for [...], painting to the life, and interprets the place of the Jewish Doctor, who [...], formes and drawes to the life the knowledge of good and the truth in the hearts of disciples.

h Note: [...] V. 27. By the letter] The notion of [...] is here to be observed, and is best express'd by in. So in Pausa­nias [...], in metu versari, to be in a con­dition of fears, or dangers. So here ch. 4. 11. [...], those that being in uncircumcision, that is, in the Gentile state, do yet beleeve; and so here [...], thee, who being in the Law and circumcision, that is, in that external condition of Mosaical oeconomy, art yet a transgressor of the Law. Of this, or the like use of [...], see Note on 2 Pet. 3. d.

CHAP. III.

1. WHat advantage then hath the Jew? or what profit is there of circum­cision?]

Paraphrase 1. The former two chap­ters having been chiefly spent on the Gnosticks (those haereticks, that, leading villanous, heathen lives, pretended zeal to the legal Mosaical observances) in perswading and fortifying others against their pretenses, not to be seduced by them to depart from the Church, or to condemn the uncircumcised Gentile-Christians, for not having the carnal circumcision, the Apostle now proceeds to the defence of his doctrine, (and withall, of that great Apostolical practise (so heavily objected against him by the Jewes and Judaizers,) of preach­ing to the Gentiles, departing from the unbelieving obstinate Jewes, and of that great disposition of Gods providence in Christ, the receiving the Gentiles, and rejecting the Jewes,) and that he may vindicate it, he first proposes some vulgar objections against it: As first, If this which was said c. 2. 28, 29. be true, (if God reward the cleanness of the heart, and inward purity, without any discrimination of birth, or regard of circumcision, that is, if the Gentiles remaining uncircumcised may be received into the Church) then it may seem that a Jew hath no advantage, or privilege, or prerogative above the Gentiles, no benefit of the promises made to Abraham, when he was appointed to be circumcised, he and all his seed. But all this is thus answered.

2. Much every way;As first note a chiefly, because thatthey were intrusted with, [...] unto them were committed the oracles of God.

Paraphrase 2. That, this notwith­standing, the advantages of the Jewes have been in many respects very great; For first this is one advantage that they have had above the Gentiles, that they were intrusted with the oracles of God, that is, received all the revelations of his will, the Law (which ch. 2. the Jew so much boasted in) and also the Prophecies, as the people with whom God thought fit to deposite all these, for the benefit of the whole world.

3. For what if someor, obey'd not, for the King's MS. reads [...] did not believe? shall their unbeliefmake void the fidelity of God? [...] make the faith of God without effect?]

4. God forbid: yea, let God be true, and every man a lier, as it is written, That thou mightst be justified in thy sayings, and mightst overcome when thoucontendest art note b judged.]

Paraphrase 3, 4. Which certainly, though many Jewes dealt un­faithfully in that trust of theirs, heeded them not so farre themselves, as to perform obe­dience to them, or to render themselves capable of the benefit of them, were neverthelesse real exhibitions of Gods mercy, evidences of his favour, and so performances of Gods promises, (see 2 Tim. 2. 13.) sealed to Abraham at his circumcision, as also trusts of God (so Theo­phylact renders it) God's committing or intrusting his Oracles to them v. 2. and special favours to that people of the Jewes, above what was afforded others; there being no appearance of reason that any default of ours, upon which the promises, (being conditional) cease to belong to us, should be charged on God, as if his promises had not been made good unto us. For whatsoever falsnesse or unfaithfulnesse there may be in man, 'twere sure blasphemy to think there should be any in God; he is most faithfull in performing what he hath promised, although every man should be unfaithfull, and faile to perform his duty in making use of it; nay the greater and more provoking the sinnes of men are, the more illustrious is his fidelity in making good his part toward those that are so unworthy, according to that Scripture, Psal. 51. 4. to this sense spoken of God by David, That thou mayst be justified &c. that is, that thou mayest appear just and faithfull in performing all thou sayest, and overcome whensoever thou art impleaded or question'd by any.

[Page 451] 5. But if our unrighteousnesse commend the righteousnesse of God,what say we? [...]; what shall we say?Is not God unjust? [...]; Is God unrighteous, who taketh vengeance? (I speakaccording to man) [...]) as a man.)]

Paraphrase 5. But here it will be ob­jected, If Gods way of graci­ous oeconomy under the Gospel (see ch. 1. note b.) may be thus set out, and more illustriously seen by the sinnes of men, why should God then thus punish the Jewes (as the Apostles say he will, every where foretelling their approaching destruction) for these sinnes of theirs, which thus tend to his glory? (I recite the objection of some men) or if he doe, is it not injustice in him to doe so?

6. God forbid: for then how shall God judge the world?]

Paraphrase 6. God forbid that we should say any thing, on which this may be inferr'd, for that were to deny him to be God, who, as such, is Judge of all the world. (This seems to be here inserted by way of parenthesis, as a note or expression of aversation and detestation of any such blasphemous inference, after which he again proceeds in the proposed objection, v. 7. repeating it again in other words, which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse.)

7. For if the truth of God hath more abounded through my note c lie unto his glory; whyam I any longer im­pleaded, [...] yet am I also judged as a sinner?

8.And why should we not &c. note d And not rather as we be slanderously reported, and as some affirm that we say, let us doe evil, that good may come: whose damnation is just.]

Paraphrase 7, 8. For, say they, If the faithfulnesse and merciful­nesse of God in performing his promises to Abraham, that is, of giving the Messias, hath appeared more abundantly, and hath tended more to his glory, by, or through occasion of the Jewes sinnes or infidelities, there will then be no reason, why they that are guilty of such sinnes, so much tending to God's honour, should still be im­pleaded, or complained of, or proceeded with in judgment, arraign'd and punish'd as sinners, that is, that God should so com­plain, and avenge that in the Jewes, which tends to his honour, but, on the other side, men might doe well to commit such sinnes, from which so much good (or glory to God) might come. This indeed by some is thought to be an objection of great force against me, who am falsely accused to have delivered this very saying, in the case of the heathens having the Gospel preached to them, viz. that the greatnesse of the heathens sinnes makes Gods mercy appear the more illustriously great, in vouchsafing to call them by the preaching of the Gospel, and that therefore it is lawfull to live heathenish sinfull lives, by that means the more to illustrate and set out Gods mercy to us in pardoning such great sinnes. But as I shall speak more to that anon, ch. 6. 1. so now, in a word, it is a calumny, a consequence by mistakers falsly laid to my charge, and all that is needfull to reply to it at this time, is, to expresse detestation of it, and my opinion, that 'tis a damnable doctrine in any that should teach it, and such as will render the destruction of those Jewes most just, who thus object. In opposition to which I distinctly affirm that no one sinne is to be committed, though it be in order to, and in contemplation of the greatest good, even the illustrating the glory of God.

9. What therefore? doe we ex­cell them? [...]; What then? are we better then they? No, in no wise: for we have before accused, or charged [...] proved, both Jewes and Gentiles, that they are all under sinne,]

Paraphrase 9. Some farther objection there would be against what we have said, if indeed the Jewes were much better by having received the Law, lesse sinfull, more innocent then the Gentiles. For then it might be said, that when the Gentiles are taken in, who were the greater sinners, and the Jewes, who were better then they, cast off, there were some unequall dealing indeed. But the truth is, we Jewes were not better or more innocent then they; but as we have before charged the Jewes (as they doe the Gentiles) with wilfull damnable sinning, so it is most true of them, they were in a very foule course of vices when Christ came, and long before, the farre greatest part of them (where the sinfulnesse of the Gentiles being supposed by them to whom he writes, and not needing to be proved, but only that of the Jewes, he insists on the proof of that onely, see v. 19.)

10. As it is written, There is none righteous, no not one.]

Paraphrase 10. This may be confir­med by the severall testimonies of Scripture, spoken of the Jewes in severall texts of the old Testament, all which were too truly appliable to the Jewes at the time of Christ's coming. They are universally depraved to all iniquity, Psal. 14. 1. and 53. 1.

11. There is none that understandeth, there is none that seeketh after God.]

Paraphrase 11. They live almost A­theistically, Psal. 14. 2.

12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no not one.]

Paraphrase 12. They are apostatized from all piety, so farre from having done God any faithfull service, that they doe the quite contrary, Psal. 14. 3. (see note on ch. 1. h. and Luk. 17. a.) men of putrid noy some conversations, and this so generally, that there is not any considerable number of pious men discer­nible among them.

13. note e Their throat is an open sepulchre, with their tongues they have used de­ceit, the poyson of aspes is under their lips:

Paraphrase 13. Their talk or discourse (of which throat, tongue, lips are the principal instruments) is most murtherous and malicious, Psal. 5. 9. like the poyson of aspes, incurably mortal, Psal. 140. 4.

14. Whose mouth is full of cursing and note f bitternesse.]

Paraphrase 14. They curse and de­ceive Psal. 10. 7. speak contumeliously and falsly against their brethren.

15. Their feet are swift to shed blood.]

Paraphrase 15. They are most bloodi­ly disposed, delight, and are ready to doe any injury, Isa. 59. 7. to wrong any innocent person.

16. Brusing [...] Destruction and misery are in their waies:]

Paraphrase 16. Their actions are very oppressive and grievous to others, grinding the face of the poor, and afflicting them sadly.

17. And the way of peace have they not known.]

Paraphrase 17. But for ought that tends to the good of any, to charity, or peaceable-mindednesse, they know not what belongs to it, Isa. 59. 8.

18. There is no fear of God before their eyes.]

Paraphrase 18. They have utterly cast off all care, or thought of piety, Psal. 36. 1.

19. Now we know that what things soever the law saith, it saith to them who arei [...] [...] under the law: that every mouth may be stopped, and all the world may become guilty before God.]

Paraphrase 19. Now this we know, that what the books of the old Testament, the Psalmes and the Prophets, thus say, they say to, and of the Jewes, and so by complaining so much of their universal defection, and their all manner of wickednesse, they conclude them (and not only the Gentiles) to be obnoxious to God's vengeance, and most justly punishable by him, without any thing to say for themselves, as they are considered barely under the Law, having so visibly sinned against that, and incurr'd destruction by the rules of it.

20. Therefore by the deeds of the Law there shall no flesh be justified in his sight: for by the Law is theacknow­ledgment [...] knowledge of sinne.]

Paraphrase 20. To conclude then, There is no justification (see note b.) to be had for any Jew, (that hath been guilty of any sinne) by the legal observances, by circumcision, and the rest of the Mosaical rites, without remission of sinnes, through the grace of God in the new Covenant. Nor indeed can it be ima­gined that justification and salvation can be hoped from thence, from whence comes the acknowledgment of our sinne and guilt; and such indeed is the Law, and such is circumcision particularly, whose nature it is onely to oblige us to purity, and to tell us, what we should doe, and, when we offend, to give us knowledge, and to reproach us of that, and to denounce judgment against us and appoint sacrifices (which are only the commemorating of our sinnes before God, Heb. 10. 3. not the expiating of them) but not to help us to justification, without the mercies of God in the new Covenant, see note on Mat. 5. g.

[Page 452] 21. But now the righteousnesse of God without the Law is manifested, being witnessed by the Law and the Prophets.

22. Even the righteousnesse of God, which is by faith of Jesus Christ, unto all, and upon all them that believe: for there is no difference.]

Paraphrase 21, 22. Whereas, on the other side, there is now a sure, clear, new way to blisse, see note on ch. 1. b. (to wit, that which was in the world be­fore, and so doth not depend at all upon the Mosaical Law, see Mat. 5. p.) manifested to men by Christ, but mentioned also, and obscurely set down in the Old Testament, namely, that way of justifying men by faith in Christ, or by that course which is now prescribed us by Christ, which way shall belong and extend to all, both Jewes and Gentiles, (circumcised or uncircumci­sed, without any discrimination) who shall believe there is mercy to be had for all true penitents through Christ, and so set themselves to a new life, whatsoever their sinnes have formerly been.

23. For all have sinned, and come short of note g the glory of God,]

Paraphrase 23. For Jewes as well as Gentiles are found also to be sinners, and so farre from meriting Gods praise or acceptance, and so, by any way but by the Gospel, there is neither justification nor salvation to be had for them,

24. Being justified freely by his grace, through the redemption that is in Jesus Christ,]

Paraphrase 24. And therefore when­soever they are justified, (either one o [...] other) it is freely by his undeserved favour, (see note b.) through that great work which Jesus Christ hath wrought for the redemption of man, that is, for the obtaining pardon for their past sinnes, and working in them reformation for the future, (see note h.)

25. Whom God hathpredeter­mined, or proposed, [...] set forth to be aa propi­tiatory note h propitiation, through faith in his blood,to the de­monstrating of [...] to note i declare his righteousnessbecause of the passing by of past sins, [...] for the remission of sinnes that are past, through the forbearance of God;]

Paraphrase 25. Which Christ, the Messias of the world, God from the beginning purposed to set forth unto men, as the means to exhibit and reveal to us his covenant of mercy, on condition of our faith, and con­stant new obedience to him who hath died for us, to make expiation for our sinnes, and to work reformation in us, hereby demonstrating the great mercifulnesse of God now under the Gospel, in that he forbears to inflict vengeance on sinners, but gives them space to repent, and promises them pardon upon repentance.

26. To declare, I say, at this time his righteousnesse, that he might be note k righteous, just, and the justifier of himthat is of the faith of [...] which believeth in Jesus.]

Paraphrase 26. To reveal, I say, and make known unto us at this time this way of justifying sinners in the Gospel (by grace, or mercy, and pardon of sinne) whereby God appears to all to be a most gracious and mercifull God, and accordingly to accept and reward all those which (though they have formerly sinn'd, doe yet) upon this mercifull promise, and tender, and call of Christ's, give themselves up to be ruled by him, to live as he hath commanded in the Gospel.

27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the Law of faith.]

Paraphrase 27. By this means then all proud reflections on our selves are perfectly excluded (a thing which the Mosaical Law was made use of to foster in the Jewes, they thought themselves thereby discriminated from, and dignified above all other men in the world, and that, by being Abraham's seed, and circumcised, and such like externall performances, they were secured of the favour of God, whatsoever they did) but by this Evangelical way of Gods dealing in Christ, accepting and acquitting all, Gentiles as well as Jewes, through grace and mercy, by which their sinnes are forgiven, and they received into Gods favour, (without any respect of personal privileges, of being Abraham's seed, or of bare outward performances &c.) only upon their return and change of life, upon performance of new faithfull obedience unto Christ to which they are called, and to which they are by him enabled; wherein there being so little, so nothing imputable unto us, all boasting is utterly excluded.

28. Therefore we note l conclude, that a man is justified by faith without the deeds of the Law.]

Paraphrase 28. The summe or result therefore of this discourse is, that by this Evangelical way, the favour of God is to be had for those that never had to doe with the Judaical Law, (see note on Mat. 5. g.) circumcision &c. see v. 21. and note b.

29. Is he the God of the Jewes onely? is he not also of the Gentiles? Yes, of the Gentiles also.]

Paraphrase 29. For otherwise it would follow that God had care or consideration of no other part of the world, but onely of the Jewes, which certainly is not true, for he is the God of the Gentiles also, hath a peculiar care and consideration of them that come not from Abrahams loynes, as long as they imitate Abrahams faith, or on condition they doe so.

30. Seeing it is one God, which shall justifie the circumcision by faith, and uncircumcision through faith.]

Paraphrase 30. And after the same manner receives all into his favour, the believing Jewes, and the believing, though uncircumcised, Gentiles, by this one Evangelical way of pardon and free remission of sinne to all that shall perform new obedience and fidelity to Christ, see note b.

31. Doe we then make void the Law through faith? God forbid: yea, we establish the Law.]

Paraphrase 31. Which Evangelical way of receiving men into the favour of God is so farre from evacuating the Law, or making it uselesse, that it is rather a perfecting of it, a requiring that purity of the heart, which was the inward notation of the legal ordinance of circumcision (and so in all other things a bringing in the substance, where the Law had only the shadow, the sufferings of Christ, and his intercession, in stead of the sacrifices and propitiatory (v. 25.) under the Law.)

Annotations on Chap. III.

a Note: [...] V. Chiefly] [...] here clearly denoteth a form of enumeration, answerable to our imprimis, and sig­nifies that the Apostle was about to reckon up all the advantages of the Jew, in this place, and accordingly began with one, resolving to have proceeded, had not an objection here diverted his purpose for many chap­ters together, not permitting him to return from that digression till c. 9. where again he falls to the same matter, and enumerates the remainder of those privi­leges, particularly v. 4. &c. The onely privilege which here he begins with is, [...] [...], their being intrusted with the oracles of God. What is meant by that phrase 'twill not be amiss to explain in both parts of it, and first the [...]. oracles. Beside the four garments used by the Priest when he offici­ated, there were four more proper to the High priest. The first of them was called [...], pectorall, because it was fastned about the neck, and came down han­ging upon the breast, [...], saith Sol. Jarchi on Exod. 28. 4. it hangs before, or neer, the [Page 453] heart. In the Scripture 'tis called the [...] the poctoral of judgement, because by it the High-priest received the responses of God in all matters of diffi­culty, as when they should make war, or peace, &c. This is called by Josephus [...], Antiq. l. 3. c. 8. the very Hebrew word, the [...] being not pronounced; and of it he saith, that in the Greek language it signi­fieth [...], (not rationale, I suppose, but) orationale rather, because the word or oracle of God was re­vealed thereby. And from this use of the word [...] for that pectorall, by which all the responses and ora­cles of God were received, it comes that the word [...] in the Plurall is used to signifie those oracles and responses, all the revelations of Gods will by this means vouchsafed unto men. (Of the other wayes of Revelations among the Jewes see Note on Act. 23. a.) If it be demanded how these responses or oracles were given and received, the most probable way (though there be some incertainty among the Jewish writers in this matter) and that which is most agreed on, is this, The Hebrew names of Abraham, Isaac and Jacob, and the twelve tribes, with this addition [...] all these are the tribes of Israel, were written on the Pectorall, and in these words every letter of the Alphabet is to be found, out of which all other words may be composed. Then when any re­sponse was to be received, the High-priest set his face toward the [...] the ark, the testimony of Gods presence, and he that was concern'd in the response, set his face toward the High-priest; and the letters which were prominent, or which shined in the Pectorall, be­ing put together made the response. And whereas some difficulty is conceived to have been in understanding the order, wherein the shining or prominent letters were to be taken (whereupon some of the Rabbins have been sain to say that the High-priest heard a voice to direct him in that matter) I suppose that difficulty will be removed by conceiving that the letters of which the response consisted, did not shine or stick out all together, or at once (for some of the letters of the Alphabet being but once to be found in all those words, which are supposed to be written on the Pecto­rall, 'tis possible the response might have in it some of those letters more then once, and consequently in that case it could not fully be express'd by the Pecto­rall, if the manner were for all the letters that made up the whole response, to shine or stick out at once) but that first one, then another letter shone or stuck out, and so on, till the response were distinctly and com­pleatly delivered: and this shining or thrusting out of these letters of which the response consisted, is that which is called Vrim and Thummim, [...], because they perfected the way be­fore them, that is, shewed them the right way wherein they should walk, which therefore is rendred [...] truth; and both together, because by this means they were instructed in all doubtfull things concerning either knowledge or practice, especially whether such a thing should come to pass or no. As when David askes whether the men of Keilah would deliver him up or no, and the Oracle answers that they will, if he intrust himself to them. And of these responses 'tis the ob­servation of Gemara Babyl▪ that 'tis not in the power of repentance to alter what is thus delivered: [...] the decree of a prophet returns, that is, is rescinded, and not performed sometimes, but [...] the decree of Urim and Thummim never returnes, because it is called the judgement of Vrim. This being the notion of the word [...] oracles here, it will easily appear what is meant by [...], [...] living oracles, Act. 7. 38. which Moses is said to have received from God, viz. the ten commandements from mount Sinai, which being significations and revelations of God's will are, by Analogie with the responses from Aaron's Pecto­rall, fitly called [...] oracles; and then [...] living, either because, being written in tables, they were more to the life and more lasting and durable then those other which were produced by the temporary shining or prominence of the letters in the Pectorall; or again, because they were delivered immediately by the voice of God, as we call that a living testimony which is received from the mouth of the party, in op­position to Records, which are dead witnesses. So when Heb. 5. 12. we finde [...] the elements of the beginning of the oracles of God, [...] the oracles of God, [...] signifie Gods will, revealed to us, the Christian doctrine. [...] the beginning of the oracles is the first part of that Christian doctrine, [...] the things which Christ first revealed and preached to them, c. 6. 1. viz. repen­tance and faith; [...] and the [...] elements may referre to the letters in the Pectorall, of which responses there consisted. [...] Then for the [...] they were intrusted with, that is certainly the due rendring of it, as will appear not only by the plurall number, which is here used, which would not regularly belong to it, if it agreed with the Neutrall [...] oracles, (and therefore it must in the construction be joyned with the Mascu­line [...] Jewes, implyed and understood, though not named, here, from the word [...] the circum­cision v. 1.) but also by the clear use of the word in this manner Gal. [...] 2. 7. [...], I have been intrusted with the Gospel. One thing more may be yet observable of this word, from the nature of it, which denotes being intrusted for the use and good of some others, and not onely for theirs who are so intrusted. Thus it is ordinarily known of feof­fees in trust, that they are to imploy that which is deposited with them, for the use of those to whose advantage their trust was designed and specified. So in that place, Gal. 2. 7. where Saint Paul is said to be intrusted with the [...], Gospell of the uncircumcision, and Saint Peter with the [...], Gospel of the circumcision, the meaning is evident, that they were intrusted with that jewell for the use of others, Saint Paul to preach it to the Gentiles, and Saint Peter to the Jewes. And so here, the oracles of God were deposited with the Jewes, not to keep them to themselves, but to publish them to all the world besides. And indeed therefore may this place seem to be pitch'd on by God, as the heart of the Earth, the middle of the World, that it might be fitter for that turn of dispersing and com­municating it to others. Hence is it, that the Temple of Jerusalem is said to be the house of Prayer to all people, and when it was to be reedified Hag. 2. 7. it is express'd by the desire of all nations shall come: and so we know many Proselytes were attracted by the splendor of Gods actions for and among this people, to come in, and receive their religion. But because this did not doe the work sufficiently of converting and reforming the Gentile world, it is Christ's appoint­ment to his Apostles, that they should disperse them­selves unto all Nations, and so bring them to the knowledge of his will. To this sense of the word [...] the words of Athanasius are observable, de incarn. verbi, [...], the Law was not for the Jewes onely, nor were the Prophets sent for them alone (the two things meant by the Oracles here) [...], but this nation was the sacred school of the whole world, from whence they were to fetch the knowledge of God, and the way of spirituall living. Wherein yet there was an emi­nent difference betwixt this and the Evangelicall oeco­nomy. Under the Law they that would learn God's [Page 454] will, must come up to Palaestine to fetch it, but under the Gospell the Law of Christ it self goes out, and takes the journey to all nations, and comes home unto them; which is farre the greater advantage, and makes them more unexcusable which doe not receive and imbrace it.

b Note: [...] V. 4. Judged] [...] it signifies to have a suit in Law, saith Hesychius; and again, [...], any civill controversie, or conten­tion. The Hebrew in Psal. 51. 4. whence 'tis ci­ted, hath [...] in judicando te, when thou judgest, literally, but then that word [...] though it sig­nifie judicare, to judge, signifies often litigare, to con­tend, also to plead, or manage a cause, for one against another. So Ezech. 50. 4. wilt thou judge them? that is, wilt thou plead for them? so v. 7. and oft in these Epistles, 1 Cor. 6. 1. [...] dares any wage a suit at Law, implead another? So inAy. Stob. p. 228. De­maratus Arcadicor. 2. [...], being impleaded of murther, he was freed from the accusation: where [...] must signifie not judged, or condemned, for 'tis added he was absolved, but accused, or impleaded; and again it was by his mother that he was [...], not by the Judge, ano­ther evidence that it signifies accused, prosecuted, not condemned. And agreeable to this will be that notion of [...] Rom. [...] 5. 16. for charging of sin upon us, inditement, impleading, after which followes the [...] or condemnation. From this notion of [...] to contend in the forinsecal sense, for pleading, or managing the suit in Law, will appear also what is the originall notion of the word [...] to be justified, [...] which is so often used in these Epistles. For the phrase [...], that thou mightest be justified in thy sayings, in the for­mer part of this verse, is visibly of the same impor­tance with [...], that thou might­est overcome when thou pleadest, in the latter; and then, as [...] must signifie pleadings, so must [...] the good success, or victory, of the pleader, being acquitted by the Judge, as in that known place of Solomon, Prov. 17. 15. justifying is set opposite to condemning. From hence it is justly resolved by Di­vines, that though Rev. 22. 11. (and perhaps in some other places of the Greek of the Old Testa­ment, as Ecclus. 31. 5. and 18. 22.) [...] is opposite to [...], and so signifieth to live, or do, righteously; yet there is this other notion which be­longs to the word, and must constantly be affixed to it in almost all the places of the New Testament. For the due understanding of which these three things will be necessary to be remembred. First, that the word being Juridicall, must alwayes, when it is used in this sense, imply a legall proceeding, and therein a Judge, a Client, and a Law, or somewhat proporti­onable to each of these. Thus when a man is said to be justified by the deeds of the Law, or by the faith of Christ, in the sight of God, as the man is the Cli­ent (supposable to be impleaded by Satan the [...] or adversary [...] in judicature) and God the Judge, and the Law of Moses on one side, or the Christian law, the law of faith, on the other, the Rule, or Law, by which the judgment is made; so he that is said to be justified, must be supposed to be acquitted by the rules of that law by which he is tried and judged, whether it be that given by Moses, or this by Christ. Thus in that eminent place Act. 13. 38, 39. (the summary of the whole Gospel, and from which the notion of this word in the Epistles may most fitly be taken,) Be it known unto you, that by this person (Christ) remission of sins is declared, or preached, unto you, and through him every one that believeth is justified ( [...]) from all those things from which you could not be justified in, or by, the Law of Mo­ses. Where, as it is evident that the law of Christ allowes pardon and remission for those sinnes, for which the Law of Moses allowed no mercy, viz. in case of repentance, and sincere returning to the obedi­ence of Christ, after one or more acts of presumptuous sinnes, (for which the Law of Moses admitted no sacrifice, no expiation, but inflicted death without mercy on the offender, were he never so penitent, Heb. 10. 26, 28. and though there were hope of pardon for such in another world, yet this was not by the purport of Moses, but of Christ's covenant) so the Justification which is now declared from Christ, and consists in God's pardoning such sinnes, acquitting the penitent believer, that now comes in to the obedience of Christ, whatsoever his past sinnes have been, is a judicial act of God's, proceeding according to this rule now in force, this Law of Christ, this Covenant under the Gospel; which because it is an act of meer mercy in God through Christ, the purchase of which cost Christ his blood, but cost us nothing, (by his stripes we were thus healed) and because the condi­tion of new life required of us, to make us capable of this remission, hath nothing of virtue, or merit, of natural or moral efficiency in it, towards the purcha­sing remission, therefore it is here affirmed, that we are [...], &c. v. 24. justified freely by his grace, through the redemption which is by Jesus Christ.

The second thing to be observed in this matter is, that the Gospel, or the faith of Christ, being now that rule by which God either acquits or condemns, justi­fies or not justifies any, whensoever Justification is mentioned, it must be understood with this reference to that rule, which is sometimes mention'd explicitly, (as when we read of his justifying him that is of the faith of Jesus, ver. 26. justifying by faith, and through faith, v. 30. that is, according to that Evangelical rule, the Law of faith, which gives place for repen­tance and remission upon sincerity of new life,) and is to be supposed, and implied, whensoeveer it is not mention'd. The promises of mercy and pardon in the Gospel, though general, being yet conditional, & no ground allow'd for any to hope for his part of it, but upon performance of that condition, which again must not be consined to any one notiion of any one Christian virtue, Faith, or the like, but to sincere obe­dience to the whole Law of Christ, and that compre­hends all the particulars required by him, in the retail, or as it is in the gross set down by the most comprehen­sive words, either of Repentance or Conversion, with­out which we shall all likewise perish, and we shall in no wise enter into the kingdome of God, or of Holinesse, without which no man shall see God. The not observing of which is the [...], the procreative mistake of the many great and dangerous errors in this matter.

The third thing is, that the Hebrew [...] righte­ousness signifies two things, either a lower or a more eminent degree of righteousness, these two differing one from the other, as Justice and Charity appear to differ, one superadded to, and superstructed on the other: and as it is the part of a Judge to consider these severally, and as well to reward the higher degree of the one, as to acquit the innocence, and reward the lower degree of the other, so there is a double notion of justifying in Scripture: the one for acquitting and pardoning, accepting, and rewarding in a lower degree, which upon repentance and forsaking of sinne and converting sincerely to God, is afforded every one, through the satisfaction and blood-shedding of Christ, under the Gospel; another for an higher degree of approving and commending, and adjudging to reward, and that proportion'd to some eminent act of faith, or obedience, in case of extraordinary [Page 455] triall, [...] such was Abraham's believing in hope, and above hope, and his obedience to the highest com­mands, leaving his countrey, and sacrificing his only son, and such were the severall acts of faith mention'd Heb. 11. and the [...] works, Jam. 2. And thus there seems to be a difference betwixt God's imputing no sin, [...] and his imputing to righteousnesse; [...] the latter being his adjudging to a high reward, the former only the for­giving iniquity, and accepting in a lower degree; the one upon some eminent act of faith, or obedience, the other upon undertaking new life, answerable to these two sorts of Justification. And accordingly c. 4. [...] that which is express'd ver. 4. by, it was ac­counted for righteousnesse, is v. 5. the reward was reckoned, noting an eminent reward of some eminent act to be comprehended in that phrase. And so some­times it is in the word Justified, and when it is so to be interpreted the Context will generally determine.

c Note: [...] V. 7. Ly] As [...] truth signifies also fidelity or faithfulnesse, so [...] on the contrary signify­ing a lie, imports also infidelity or unfaithfulnesse, and is here set to signifie that sinne of not making good use of the oracles of God intrusted to the Jewes, called their [...] unbelief, v. 3. and [...] unrighteous­nesse, v. 5. So v. 4. Let God be true, and every man a liar: that is, the unfaithfulnesse of men, in neglecting to doe their part, doth no way prejudice, but rather commend the fidelity of God, in allowing them those mercies which they make so ill use of.

d Note: [...] V. 8. And not rather] The placing of the words in this verse hath some harshness, and consequent obscurity in it. The learned Hugo Grotius is inclina­ble to believe a transposition of [...], for [...], and then renders [...], cur, why, thus, And why not (the rest being read in a parenthesis) or, why should we not doe evil, that good may come? But, I suppose, the more obvious and simple way ought here to be preferr'd, and the [...] why from the former verse to be repeated; or else the sense so to hang, as that the [...] why there shall have an influence here upon the [...] not, and be thus ren­dred, [...] and why not, as we are calumniated, &c. or, And why should we not say, as we are calumniated, and as some say that we say. If this latter be it, then [...] say is to be understood from the [...] follow­ing. But if the former, then the whole oration, placed ordinarily in a parenthesis ( [...], as we are calumniated, and as some say that we say) is, as it were, the Verb to the [...] why not, thus, And why should not we say, what Paul is affirmed to say (but that is ca­lumny, saith Paul:) [...] and in either way the [...] that follows will be taken in the sense that hath been no­ted of it, Mat. 7. d. for scilicet, or videlicet, to wit, only as a form to introduce the speech following, thus, Why should we not say, as we are calumniatedto say, to wit, Let us doe evil, that good may come—And so this will be a perspicuous rendring of the verse.

e Note: [...] V. 13. Their throat is an open—] These three verses that here follow, are evidently taken out of several places of the Psalms and other Scriptures, and by the Apostle accommodated to his present purpose. And by occasion of their being annexed to three ver­ses taken out of the 14th Psalme, it hath come to passe, that some ancient Latine copies of that Psalme have taken them in from hence, & added them to that Psalme, and accordingly the translation which is used in the Liturgie hath three verses more to that Psalms, then the translation in our Bibles doth acknowledge.

f Note: [...] V. 14. Bitternesse] The Hebrew word [...] signifying deceits, was by the Septuagint mistaken for [...], and so rendred [...] bitterness, and continued here from thence in this citation: As in­deed in most citations of Paul, the Apostle of the Gentiles (who generally used the Septuagint) and of Luke also, his companion, (see Act. 8. Note e.) the Hebrew text is not made use of, but the Greek translation retained, even when it differs from the ori­ginal Hebrew.

g Note: [...] V. The glory of God] The word [...] glory or praise, being here joyned with [...] of God, signifies not that glory which accrues to God, the glorifying or praising of his name, but that which accrues to man from God, and that may be either in this world, or in the next; the approbation and acceptance of any work here, or the reward of it hereafter. God's acce­ptance or approbation here, is called [...] the praise, or glory, of God, Joh. 12. 44. they loved [...] the glory, or praise, of men, more then of God; and so God's testimony is [...], praise from God, [...] Joh. 5. 44. And so it seems to de­note here that reward which belongs to unsinning obe­dience, in which boasting is founded, v. 27. and to which Grace, as it signifies pardon of sinnes, is opposed, v. 24. and therefore of this all men are said to come short, who are found to be sinners in the beginning of the verse. [...] Thus is glorying towards God set down as a consequent of justification by works, c. 4. v. 2.

h Note: [...] V. Propitiation] Some difficulty there is in this verse, which must be explained by surveying the severall parts of it. The Hebrew [...] signifying two things, to cover and to expiate (see Note on Heb. 9. d.) the Noun [...], which is used for the covering of the arke, is indifferently rendred in the Old Testa­ment [...] propitiatory, [...] and [...] cove­ring: And indeed very fitly and properly both, be­cause as that place, where the Cherubim or Angels of God's presence were placed, was the covering of the Arke, so Exod. 25. 22. God promised that in that place he would talk with Moses, and give responses, and shew himself propitious to the people. Thus (beside the many places in the Old Testa­ment) it is used in the New, Heb. 9. 5. where the Cherubim of glory, that is, the pictures of the Angels in the manner wherein they were wont to appear, [...] that is, in the resemblance of a bright cloud or glory, are said to overshadow the [...], that is, the covering of the Arke, or propitiatory. And in proportion to this, must the word here be rendred not propitiation (that is [...] 1 Joh. 2. 2.) but propitiatory, Christ being now the antitype (prefigured by that covering of the Arke, either as Theophylact conceives, in that our humane nature in Christ [...] was the covering, or veile, of his Divinity, or because God exhibited and revealed himself in Christ, as the Pro­pitiatory was the place where God was wont to exhibite himself peculiarly) he by whom God spake to us, Heb. 1. 1. in whom the fulnesse of the Godhead dwelt bodily, and on whom the Angels descended with that voice, This is my beloved son, &c. and by whom God gave his responses to the world, shewing him­self propitious to them (which is the meaning of [...] demonstrating of his righteousness or mercy that here followes) or shewing a way by which he will be propitiated, viz. through faith in his blood (not by any legal performances) the condition required on our part to be performed. [...] This condition is here introduced by the word [...] (with a Genitive case) through, which is the note of a condition (as with an Accusative it is of a cause) and it is [...], faith in his blood, [...] where the blood being the object of the faith, it must signifie in con­creto Jesus Christ, who thus shed his blood (shed it to propitiate and satisfie for our sinnes, and shed it to redeem us from all iniquity) in, or on whom we are to believe, and that is styled ver. 22. (in that sim­pler phrase, [...] yet to the same sense) [...] the faith of Jesus Christ. Beside this the blood is also the foundation or motive of the Christian faith, that [Page 456] which perswades us to believe and obey Christ, because what he hath taught us, as the will of God, he hath thus confirmed to be so, by signing it with his blood; and so the blood of Christ is said by S. John to be one of those, which testifie or bear witnesse on earth, and to induce our faith of the Gospel, thus testified by the effusion of his blood. And in both these notions, this faith is the condition on our part, parallel to Christs being proposed a propitiatory on Gods part: for as God exhibits himself to us in Christ, demonstrates his righteousnesse, or mercifulnesse, and reveals himself propitious to us, in putting us in a way of finding mercy, entring a new covenant with us; so must we believe on him thus exhibiting and revealing his Fathers will to us, and observe those rules, of Repen­tance and new life, upon which he promiseth to be thus mercifull to us. And accordingly this condition is here immediately subjoyned to Gods proposing Christ as a propitiatory, as the condition on our part, on which he so proposeth him.

i Note: [...] Ib. Declare his righteousnesse] [...] will here best be rendred, demonstration of his righteousness; and accordingly as the method of de­monstrating is wont to be by the cause, so here fol­lowes [...], which, with an Accusative case, is a note of a cause, [...] [...] because of the passing by (not taking notice) of past sinnes, the sinnes, whether by Jewes or Gentiles, formerly committed, that is, before the revealing and manifesting of God's will unto them by Christ: According to that of Act. 17. 30. [...] that God [...] looking over, net taking notice of, that time of ignorance, doth now command all men every where to repent; and Wisd. 11. 23. [...], thou lockest ano­ther way, and beholdest not the sinnes of men, that they may repent. The [...] and [...] there is the direct interpretation of God's [...] here, diffe­ring from [...] pardon, as preterition doth from re­mission, as passing by, not yet laying to their charge for punishment, doth from absolving, acquitting of them. For though in order to their repentance and change, God doth at the present so passe by their forepast sinnes, as not to forsake them, or shut up all waies of mercy against them, but reveals Christ to them, with pro­mise of pardon for what is past, if they will now obey him (this is the meaning of [...]) yet unlesse that change be wrought, and for the future approved to him, there is no [...] remission or pardon to be ex­pected from him. [...] This [...] then consists [...], in God's forbearance, or long-suffering, (so the word signifies c. 2. 4.) in his not proceeding so swiftly and severely with sinners, as to cut them off, or forsake, and leave them helplesse and hopelesse in their sinnes, but treating them gently, giving them space to repent and amend, and using all effectuall means to win them to it: all one with God's [...], slownesse to punish, mentioned oft in the case of Pharaoh, and elsewhere. And this being now God's dealing in Christ, is here mention'd as the medium to demonstrate God's righteousness, that is, that Evange­lical way revealed by Christ, wherein it consists, not in the purchase of pardon and forgiveness absolutely, or for any but those that doe sincerely returne from their wicked lives, and embrace the faith and obedience of Christ, but to give space, and to admonish and call to repentance, and use means on God's part effectual, if they be not obstinately resisted or contemned by us, to bring us to new life. And that is the meaning also of the [...] redemption which is in Christ, [...] v. 24. his freeing men from that necessity of perishing in their sinnes, calling them to Repentance, using all probable means to redeem and purifie them from all iniquity, which is express'd by [...] redeeming Tit. [...] 2. 14. and [...] to work redemption Lu. 1. 68. And so sometimes also forgiving signi­fies, as when Christ saith, [...], Father forgive them, Lu. 23. 24. for there he praies not for final or actual, present, absolute forgiveness to them, but for the giving them space to repent, and means to con­vince them of their sin, by the coming of the holy Ghost, and the Apostles preaching to them the resur­rection of Christ from that death which they had in­flicted on him. And so must we understand the re­mission of sinnes, which in the Creed is proposed to all to believe.

k Note: [...] V. 26. Just] That the word [...] just, or righte­ous, signifies a mercifull, or charitable, person, hath been shew'd from the Hebrew notation of [...] righteousness, for [...] mercy, Note on Mat. 1. g. And accordingly it may be observed, that the word seldome in these books, if ever, belongs, or is ap­plied to the act of vindicative or punitive justice, but (as there in the case of Joseph, who would not offer his wife to legall punishment, and therefore is call'd [...] righteous) for the abating of the rigour of ex­act law, and bringing in [...] moderation, or equity, or mercy in stead of it. Accordingly it is here to be resolved, that this phrase being used of God [...], that God may be righteous, must be understood to denote his mercy and goodnesse and clemency, in pardoning and forgiving of sinnes, that being the thing look'd on in the many foregoing ex­pressions, our being justified freely by his grace v. 24. the propitiatory v. 25. Gods means of exhibiting or revealing his covenant of mercy, Gods righteousness, that is, his mercifull dealing with men under this second Covenant, v. 25, and 26. and the remission of sinnes, and forbearance, v. 25. 'Tis true indeed, that the satisfaction made, and the price pai'd for our sinnes by Christ, being the meritorious cause of this remission, and justification, may fitly denomi­nate God [...] just in that other respect; and it is most certain that God, to give a great example to his hatred to sin, and his wrath against sinners, was pleas­ed to lay on his own son the iniquities of us all, rather then let sinne go utterly unpunished. But the word [...] righteous being so commonly taken in that notion of mercifulness, and so seldome in this of vin­dicative justice, there is no reason to interpret it thus in this place.

l Note: [...] V. 28. Conclude] [...] signifies ratio or ratio­cinium, not onely in the notion of the Logician, but also of the Arithmetician, not only reason or arguing, but also reckoning or counting, and so you shall find it ch. 9. 28. whose art is called thereupon [...], counting or reckoning; whence Phavorinus, [...] casting account with [...], [...] which we therefore call counters, or those by which we cast ac­count. Hence [...] is to perfect and make up an account, and to conclude, or summe up; and so 'tis here used to conclude, not in the Logicians but Arithme­ticians notion of concluding. Of this word [...] see Note on 1 Cor. 13. f.

CHAP. IV.

1. WHat shall we say then, that Abraham our father,found ac­cording to the flesh? [...] as pertaining to the What therefore dowe say? [...] note a flesh, hath found?]

Paraphrase 1. What then doe we say? Can it be said, or thought, that Abraham, who is said in Scripture to be righteous, or accepted by God as righteous, obtained that testimony by the merit of his own innocence or performances? (This affirmative interrogation is in effect a negation, and so the meaning is,) This cannot with any reason be affirmed by any.

2. For if Abraham were justified by works, he hathboasting, [...] whereof to glory, but nottoward [...] before God.]

Paraphrase 2. For if he were so justi­fied by any thing in himself, any innocence or performance of his, he might then be said to have somewhat to glory of, his justification being an effect of his performances, and not of the free grace of God, (see note a, & ch. 3. 27.) But sure there is no such matter; Or, if toward men, who had nothing to blame in him, he might have any place of boasting, yet sure toward God he hath none, he cannot be able to say to God by way of boast, as of any speciall merit or excellency (which alone is matter of boasting) that he had done any thing, by virtue of which he was justified before God. And therefore certainly, whatsoever privilege or prerogative was, or could be conceived to belong to him, or his posterity, it was from the free mercy of God, a fruit of undeserved pro­mise, and that excludes all boasting, for what hast thou (in this case) which thou hast not received? and why then boastest thou, as if thou hadst not? (that is, as if it were not a meer act of mercy, and bounty to thee?)

3. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousnesse.]

Paraphrase 3. And this appears by that way of God's dealing with him, which is in the Scripture clearly enough set down; and that the very same by which we teach and professe that all men are now dealt with by God, that is, a way that belongs to the Gentiles though sinners, (if they will forsake their heathen waies, and now receive and obey Christ) as well as to the Jewes, viz. that Abraham believed God, followed his call, and believed his promise, and thereupon though he had formerly been guilty of many sinnes, and though his obedience being due to God's commands, could not challenge any such reward from God, yet did God freely justifie him, that is, upon his for­saking his countrey and the idolatries thereof, and after, upon his depending upon God's promises made to him (and so walking cheerfully in his duty towards God) pardon his past sinnes, receive him into speciall favour, strike a covenant of rich mercies with him.

4. Now to him that worketh is the reward not reckoned of grace but of debt.]

Paraphrase 4. By this 'tis clear that 'twas not his innocence, or blamelesnesse, by which he is said to be just in the sight of God, or any meritorious act, that was thus rewarded in him, (see note on c. 3. b.) For if it were, then would it not be said, that God did account or reckon his faith unto him for righteousnesse, that is, freely out of meer mercy justifie him (as v. 3. it was, and v. 5. is again said, these two phrases [it was reputed to him for righteousnesse] there, and were [it is reputed to him according to grace, or favour] being directly of the same importance) but that upon his perfect innocence and blamelesnesse, God was bound (by lawes of strict justice) to reward and crown his innocence, and his virtues, as paying him that which he ought him (a due debt,) and not freely giving it him by way of favour and grace, as is implied in accounting or imputing to him for righteousnesse.

5. But to him that worketh not, but believeth on him that justifieth the un­godly, his faith is counted for righteousnesse.]

Paraphrase 5. But his way of justifi­cation was by believing par­don for sinners upon reformation, and thereupon reforming and giving himself up to doe whatsoever God now would have him doe; and so 'twas not any originall innocence of his (which might challenge the reward, as due) but onely God's accep­tation of his faith, which was an act of God's meer mercy, and that may be vouchsafed to Idolatrous Gentiles upon their repentance, as well as to him, and their receiving of the faith, and leaving their former courses of sinne on Christs command, as he did in his countrey, upon God's, be accepted to the justification.

6. Even as David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works,]

Paraphrase 6. Agreeable to which is that description of blessednesse in David, Psal. 32. that he is blessed whom the Lord out of his free grace and pardon of sinne accepteth and accounteth as righteous, and not on any merit of their own performances; that is, that blessednesse consists in having this Evangelical way of justifying sinners (or those who have been sinners, and now repent and return) vouchsafed to any man, not that of never having lived in sinne (for want of which the Jewes will not admit the Gentiles to any hope of justification) but the other, I say, of mercy and forgivenesse, upon reformation, and forsaking their former evil waies, as appears by the words of the Psalme.

7. Saying, Blessed are they whose iniquities are forgiven, and whose sinnes are covered.]

Paraphrase 7. Blessed are they, not who never sinn'd at all, that were never in a wicked or wrong course, (as of the Gentiles it is acknowledged that they were) but who having been ill, have re­formed, and found place of repentance, and of mercy upon reformation, meerly by the forgivenesse and pardon of God.

8. Blessed is the man to whom the Lord will not impute sinne.]

Paraphrase 8. Blessed is the man whose sinne (though he have been guilty, as 'tis acknowledg'd the Gentiles have) is not charged on him by God, but freely pardoned and forgiven unto him upon his reformation.

9. Cometh this blessednesse then upon the circumcision onely, or upon the un­circumcision also? for we say that faith was reckoned unto Abraham for righte­ousnesse.]

Paraphrase 9. This then being the na­ture of the Evangelical course of God's gracious way of dealing with sinners, giving them place for repentance, and upon the sincerity of that, justifying and accepting them, what­soever their former sinnes have been, we may now farther consider, whether this course may not be taken with uncircumcised Gentiles, as well as with the Jewes; and that will best be done, by considering how God dealt with Abraham, and what con­dition Abraham was in, when God thus reckoned his faith to him for righteousnesse, or justified and approved of him, and rewarded him so richly for believing.

10. How was it then reckoned? when he was in circumcision, or in uncircum­cision? not in circumcision, but in uncircumcision.]

Paraphrase 10. And of this the account is easie, if we but observe the time when Abraham's justification is spoken of, viz. when those words were said of him, Abraham believed, and it was counted to him for righteousnesse. For we find that was Gen. 15. 6. before he was circumcised ch. 17. 24. and therefore it could not be a privilege annext to circumcision, but is a grace and favour of God, whereof the uncircumcised Gentiles are no lesse capable then the Jewes, who are within the covenant of circumcision: (which is an evidence that receiving of Christ now, and believing and obeying of him, as then Abraham obeyed, will be accepted by God, without circumcision.)

11. And he received the signe of circumcision, a seal of the righteousnesse of the faith, which he had yet being uncircumcised; that he might be the father of all them that believe,through, or i [...] uncircumci­sion [...] [...]ee note on c. 2. b. though they be not circumcised, that righteousnesse might be imputed unto them also;]

Paraphrase 11. And being justified after this Evangelical manner upon his faith, without and before circumcision, he re­ceived the sacrament of cir­cumcision, for a seal, on his part, of his performing those commands of God given to him, his walking before him sincerely, Gen. 17. 1. (upon which the covenant is made to him, and thus sealed v. 2, 4, 10.) and on God's part, for a testification of that faith of his, and obsignation of that precedent justification; and so by consequence he is the father in a spirituall sense, that is, an exemplar, or copy (which they that transcribe are called his sonnes) of every uncircumcised believer, who therefore suc­ceeds him, as a son to a father, in that privilege of being justified before God:

[Page 458] 12. And the father of circumcision to them who are not of the circumcision onely but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.]

Paraphrase 12. And in like manner a spirituall father conveying down mercies and the inhe­ritance to the Jewes, that were circumcised, and do now convert to Christ, and so besides circumcision, which they drew from him, do also transcribe his diviner Copy, follow his example of faith and obedience, which were remarkable in him before he was circumcised, leave their sinnes, as he did his countrey, and believe all Gods promises, and adhere to him against all temptations to the contrary.

13. For the promiseto Abra­ham or his seed, that he should be the heir of the world, was not by the Law, [...] that he should be the heir of the world, was not to Abra­ham, or to his seed, through the Law, but through the righteousness of faith.]

Paraphrase 13. For the great promise made to Abraham and his posterity, that they should possesse so great a part of the world, Idumaea and a great deal more beside Canaan, (under which also heaven was typically promised and comprehended, Heb. 11. 14, 16.) was not made by the Mosaicall Law, or consequently upon condition of performing and observing of that, (see note on Mat. 5. g.) but by this other Evangelicall way of new obedience, without having observed the Law of Moses, without being circumcised.

14. For if they which are of the Law be heires, faith is made void, and the pro­mise made of none effect.]

Paraphrase 14. For if that inheritance were made over to them upon observation of the Mosaical Law, upon the Jewes being circumcised, &c. then, as faith, or this Evangelicall way of justify­ing sinners, is vanished on one side, and what is said of Abraham's being justified by faith is concluded to be false, so the pro­mise it self, which was shewed to be the thing by which Abraham was justified, and to belong to all Abraham's seed, not to the Jewes onely, v. 12. is vanished also.

15. For [...] Because the Law worketh wrath: for where no law is, there is no trans­gression.

16. Therefore it is of faith, that it might be by grace;that it may be a firm pro­mise, [...] to the end the promise might be sure to all the seed, not to that onely which is of the Law, but to that also which is of the faith of Abraham, who is the father of us all,]

Paraphrase 15, 16. This again ap­pears by another argument; for it's evident of the Law of Moses, that all which that doth, is to bring sinne and punishment into the world, as the Law of circumcision given to the Jewes made it a sinne, and punishable in a Jew, if he were not circumcised on the eighth day, but gave him no right of merit, no title to heaven, or to any other reward, in case he did observe that or the like ordi­nances, were circumcised, &c. (for these were before the command of circumcision made over to Abraham and his seed by the promise of God.) And so for other more substantiall duties, the Law by commanding them doth but enhanse the contrary sinne, which if it were not for the commandment could not be so high a degree of crime, or contempt of known law, but doth not give a man right to any reward for observing it. From whence it necessarily follows, that it, that is, the promise of re­ward, v. 13. justification, &c. must have been made in respect to faith, or to believers (and not founded upon any merit of any legall performances, on God's giving, on our observing that law of circumcision, &c.) and by that means indeed it becomes an act of promise, and that promise meerly of grace, not depending on Judaicall performances, and so it belongs to all the seed (that is, to all that do as Abraham did) is made good (see note on 1 Pet. 2. d.) to all sorts [...] believers (not onely to the Jewes) who are spiritually children of Abraham, that is, believers like him, born anew after his example or similitude, though not springing from his loyns, for in this respect it is, that he is said to be the father of us all, that is, of all the faithfull, Gen­tiles as well as Jewes.

17. (As it is written, I have made thee a father of many nations)answera­ble to him. note b before him whom he believed, even God, who quickneth the dead, and calleth those things which be not as though they were;]

Paraphrase 17. (As it is written of him, that he should be the father of more nations then one, nay (as the word [many] often signifies) of all, that is, of the Gentile believers also) in like manner as God, in whom he believed, is the Father of the Gentiles as well as Jewish believers, and accordingly justified Abraham without Mosaicall obedience, and so will justifie Gentile Christians, begetting them by the Gospell to a new life, and then upon this change, this reformation, though sinners and Gentiles by birth, yet accounting them children, receiving and embracing them in Christ. And there is nothing strange in all this, when we remember who it is that hath made this promise, even that God who is able to doe all things, even to raise the dead to life again, and so to quicken the Gentiles that are dead in sinnes (as he quickned the womb of Sarah, and enabled old Abraham to beget a sonne) and give them grace to forsake their former deadness and barren­ness, and incapacity of gods favour, viz. their heathen sinnes, and to deal with those despised heathen as he doth with the Jewes themselves, that have received most of his favour, and pretend a peculiar title to it, see Luk. 15. 24.

18. Who against hope believed in hope, that heshould be­come [...] might become the father of many nations: according to that which was spoken, so shall thy seed be.]

Paraphrase 18. And this is exempli­fied to us in that which, we see, befell Abraham, who having no naturall grounds of hope (either in respect of Sarah or himself) did yet (upon Gods promise Gen. 15.) hope and believe that he should have a Sonne, and so be a stock, from whence (that is, literally, from his body) many nations should spring, a most numerous progeny, even as many as the stars of heaven for multitude. (And then why may not the Gentiles upon coming in to the faith of Christ, and reforming their Gentile lives, be as capable of God's promises, made to all true penitents, whatsoever impossibility seem to be in it, in respect of their former sinnes, and desperate­ness of their condition?)

19. And being not weak in faith, he considered not his own bodygrown al­ready dead, [...] now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: [...] ]

Paraphrase 19. He, we know, by a strong faith overcame all the difficulties in nature, and considered no objections that might be made against the probableness of God's performing the promise:

20. He note c doubted staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God:]

Paraphrase 20. Neither interposed he any question, demurre, or doubt, through any suspicious fearfull passion in himself, but, without all dispute to the contrary, depended fully on God for the performance, and how difficult soever, yet he lookt upon God in his glorious attributes, perfectly able to do whatsoever he promised, and most faithfull, and sure never to faile in the performance, collecting nothing else from the difficulty of the matter, but that it was the fitter for an almighty power, and a God that cannot lye, having promised, to magnifie his power in performing it.

21. And being fully perswaded that, what he had promised, he was able also to perform.]

Paraphrase 21. Having for it all, this one hold, on which he depen­ded most confidently, that as God was able, so he would certainly make good and perform what he had freely promised to him. (And then, now that the Gospell is by Christ sent to the Gentiles, and mercy offered them upon reformation, why should the wickedness of their former lives (any more then Sarahs barren womb, and Abrahams old age) keep God from per­forming his promise to them, of accepting, and justifying penitent Gentiles, whose reformation tends so much to Gods glory, though they be not circumcised?)

[Page 459] 22. And therefore it was imputed to him for righteousness.]

Paraphrase 22. Which stedfast faith of his was a signe of the opinion he had of God's power and fidelity, and was most graciously accepted by God, and rewarded in him with the performance of the promise, and not onely so, but also (and over and above it) was reputed to him as an emi­nent piece of virtue. And so it will be now in the Gentiles, if upon our preaching to them, they now believe and repent.

21. Now it was not written for his sake alone, that it was imputed to him▪

24. But for us also, to whom it shall be imputed,that be­lieve [...] if we believe on him that raised up Jesus our Lord from the dead.]

Paraphrase 23, 24. For this is recor­ded of him for our instru­ction, to teach us how God will reward us, if we believe on him, without doubt or dispute, in other things of the like or greater difficulty, such is the raising Christ from the dead, which was wrought by God for us and all mankind, Gentiles as well as Jewes, and our belief of it is now absolutely required of us, to fit us to receive and obey him, that is thus wonderfully testified to us to be the Messias of the world, and that receiving and obeying of him will now be sufficient to the justifying of us, without the observations of the Mosaical Law, as Abrahams faith was to him, before he was circumcised.

25. Who was delivered for our offences, and was raised again for our justifi­cation.]

Paraphrase 25. For to this end was both the death and resurrecti­on of Christ designed: he died as our surety, to obtain us release and pardon, to make expiation for our sinnes past, to deliver us from the punishments due to sinne 3 and rose again from the dead, to open the gates of a cele stial life to us, to ensure us of a like glorious resurrection, which could never have been had, if Christ had not been raised, 1 Cor. 15. 16, 17, 20. And in order to our receiving this joyful benefit of his resurrection other special advantages there are of his rising, partly to con­vince the unbelieving world by that supreme act of power, and so to bring them to the faith that before stood out against it; partly that he might take us off from the sinnes of our former lives, bring us to new life, by the example of his rising, and by the mission of the Spirit to us, whereby he was raised, and so to help us to actual justification, which is not had by the death of Christ, but upon our coming in to the faith, and performance of the condition required of us, sincere obedience to the commands of Christ. So that as the faith of Abraham, which was here said to be reputed to him for righteousnesse, was the obeying of God in his commands, of walking before him, &c. the believing God's promise, and without all dubitancy relying on h [...]s all-suffi­cient power to doe that most impossible thing in nature, and his veracity and fidelity, that he would certainly doe it, having promised it, (which contains under it also by analogie a belief of all other his divine attributes, and affirmations, and promi­ses, and a practice agreeable to this belief, going on constantly upon those grounds, in despight of all resistances and tempta­tions to the contrary,) so the faith that shall be reputed to our justification, is the believing on God in the same latitude that he did, walking uprightly before him, acknowledging his power, his veracity, and all other his attributes, believing whatso­ever he hath affirmed, or promised, or revealed unto us concerning himself, particularly his receiving of the greatest sinners, the most Idolatrous heathens, upon their receiving the faith of Christ; and betaking themselves to a new Christian life, and as an Embleme, and token, and assurance of that, that great fundamental work, the basis of all Christianity, his raising Jesus from the dead, whom by that means he hath set forth to us to be our Lord, to be obeyed in all his commands, delivered to us, when he was here on earth (the obligingnesse of which is now sealed to us by God in his raising this Lord of ours from the dead) and this faith not only in our brains, but sunk down into our hearts, and bringing forth actions in our lives (as it did in Abraham) agreeable and proportionable to our faith. And as this faith is now required to our justification, so will it be accepted by God to the benefit of all the heathen world that shall thus make use of it, without the addition of Mosai­cal observances, circumcision, &c. as in Abraham it was, before he was circumcised.

Annotations on Chap. IV.

a Note: [...] V. 1. What shall we say then—] The [...]n­derstanding of the Apostles discourse in this chapter depends much on a right understanding of this verse, which contains the question to which the satisfaction is rendred in the following words. And in this verse four things must be observed: [...] First, that the [...] what say we then? is a form of introducing a question, and though not here (in the ordinary printed copies) yet in other places hath a note of interrogation imme­diately following it, as c. 6. 1. and 7. 7. This being sup­posed, the second thing is, that the remainder of the verse is the very question thus introduced, that Abra­ham, &c. that is▪ Doe we say that Abraham found according to the flesh? And this interrogation being not here formally answer'd, must it self be taken for an answer to it self; and as interrogations are the strong­est negations, so will this, and must thus be made up by addition of these or the like words, No certainly he did not. Then for the third difficulty, viz. what is here the meaning of [...], [...] hath found, that will soon be answered, 1. that to find, agreeably to the He­brew [...] signifies to gain, obtain, acquire, as to find life, Mat. 16. 25. 2dly, that there must be some Sub­stantive understood, somewhat which he may be said [...] have found, and that is either indefinitely [...], that which he did find, or obtain, or else more distinct­ly [...] righteousness or justification, which had before been named favour, approbation with God. So we have [...] thou hast found favour, Luk. 1. 30. and it seems to be a proverbial form, and will then be the same with being justified ver. 2. And so the illative particle For, concludes, Doe we say he hath found? (or, Certainly he hath not found) For if he were justified, that is, if he had thus found— which notes finding and being justified to be all one. Fourth­ly, then it must be examined what is meant by [...], according to the flesh. And first it appears to con­nect with the [...], for so it [...]es [...] found according to the flesh, and is not joyned with Abraham our father as in reason it would have been, (and not [...] interposed,) if the meaning of it had been, our father according to the flesh: which being supposed, it will likewise follow that [...], according to the flesh, must signifie the same with [...], by works, v. 2. in like manner as found and justified im­port the same. And this again is evident by the Lawes of reasoning. For this second verse being by the For in the front evidenced to be the proof of what was set down in the first, and this proof being in form of an hypothetical syllogisme, thus, If Abraham were by works justified before God, then he hath matter of boasting before God; But Abraham hath not any mat­ter of boasting before God; Therefore he was not justi­fied by works, it must follow necessarily that this con­clusion, Abraham was not justified by works, was the same with that which was set down in other words, v. 1. or if not of the same latitude and extent with it, was comprehended, as a part, under it. Which it can­not be, unlesse [...], according to the flesh, and [...] by works, be either of the same force directly, or the latter contained in the former. Any greater (though never so small) difference, that should be ad­mitted, being of necessity to affix four terms to the Apostles syllogism, and so to evacuate all force in his argument. From hence it follows, that the way of dis­cerning what is meant by [...] by works will be the most probable means of interpreting [...] according to the flesh. And this we have from v. 4, & 5. in these words, To him that worketh is the reward not recko­ned of grace, but of debt. But to him that worketh not, [Page 460] but believeth on him that justifieth the ungodly, his faith is reckoned for righteousnesse. Where it is evi­dent, that working is that to which reward is by debt, or just wages, to be adjudged, and that in opposition to Gods reckoning of grace, or favour, and justifying the ungodly. From whence it follows, that being justi­fied by works in this place (in S. Paul's and not S. James's dialect) signifies that innocence of the former life, and those eminent performances wrought by a mans self, that may challenge from God as due unto them God's acquittance, and special reward, without any intervening of pardon, as to an offender, or of grace, in giving him any thing that is not perfectly due to him. Whereas on the contrary, Gods imputing righteousness without works ver. 6. is Gods pardoning graciously the sinnes that the man hath been guilty of, (viz. upon repentance and reformation,) which he might most justly have punished, v. 7, 8. and reward­ing some mean imperfect act, or acts of fidelity, or obedience in him, which could no way challenge im­punity, much lesse such a degree of reward, did not God out of meer mercy thus improve, and enhanse the value of them. So that [...] works are the mans own performances, first blamelesse in not sinning, and then meritorious, as the eminent difficulty of the com­mands, wherein his obedience is tried and exercised, is apt to enhanse the value of them; and he that were supposed to be justified by them must 1. have lived blamelesly all his former life, and then have done emi­nent, rewardable actions also, at least the former of these. And Abraham having been [...] a sinner v. 5. having lived in Idolatry for some time, and all that he did, upon which he was justified Gen. 15. 6. being but obeying Gods call, Gen. 12. 4. and believing his promises, Gen. 15. 5. it is clear he was not, nor could be thus justified, but only by the way mentioned by the Psalmist, Psal. 32. by God's forgiving, covering, not imputing of sinne. And so this must be the mea­ning also of his not finding according to the flesh, viz. being not justified by any thing in himself, abstracted from the mercy and gracious acceptance of God. Thus Rom. 9. 8. the children of the flesh are opposed to the children of the promise, and signifie literally Is­mael that was begotten by the strength of nature, (as Isaak was a work of Gods promise and speciall mer­cy,) and mystically the Jewes considered with their own performances, whereby they expected Justifica­tion, without any respect to the pardon and mercy of Christ. And thus Gal. 4. 29. Ismael is said to be [...], born according to the flesh, and Isaak [...], according to the spirit, in the same notion, the Spirit and the promise signifying the same thing in that place, as appears by v. 28. The words being thus interpreted, are a confutation of one part of the obje­ction of the Jewes against the Apostles practice of preaching the Gospel to the Gentiles, viz. that taken from the sinnes of the Gentiles, which here by the ex­ample of Abraham is proved to be of no force against their justification, they being as justifiable as Abra­ham a sinner was, by Gods free pardon of sinnes past, upon forsaking of them. And this is insisted on and proved in the eight first verses. In the ninth verse the Apostle proceeds to the confuting the other part of their objection (see Note b. on the Title of the Epistle) viz. that if the heathens would be capable of any part of the benefit of God's promise, they must then be Proselytes of their Mosaical convenant, or righte­ousness, be circumcised, &c. Which again is proved false by the example of Abraham, who was justified before he was circumcised, and before the giving of the Law, by Faith, not by Circumcision, by Gods pardon and mercy, not by any legal performances. The only matter of doubt and uncertainty is, whether these ob­jections which are thus in the insuing chapter confuted, were both proposed in the first verse, (for if they were, then, [...] by works v. 2. will not be of the same latitude with [...] according to the flesh, but con­tained under it, as a part under the whole) or whether the first only were there comprehended, and the second severally subjoyned v. 9. The latter of these seems most probable, and accordingly the explication of the Chapter hath proceeded, though if the former were true, it would be of no greater concernment then only this, that [...] according to the flesh should referre to Circumcision, and Mosaical observances, as well as to the blamelesse and meritorious performances wrought by a mans own natural strength, abstracted from God's pardon and favourable acceptance.

b Note: [...] V. 17. Before him] The importance of [...] is not ordinarily observed, and must be fetch'd from the use of [...] in Hebrew, as it is used Gen. 2. 18. where God faith he will make Adam an help, we ren­der it meet for him, and the vulgar, simile ci, like, or agreeable or answerable to him; where the Septuagint have [...] by him, or on the side of him, or an­swerable, parallel to him. And to this Hebrew the Greek [...] bears exact proportion, the word [...] signifying coram, ex opposite, and yet used to denote that which is like and answerable. Thus 'tis certain S. Chrysostome understood the word in this place; for so saith he, [...], The meaning is, as God is no partial God, but the Father of all, so Abraham: and again, if he were not the father of all that dwell on the earth, [...], this word should have no place, [...], but Gods gift would be maimed; and in express words, [...], the word signifies, in like manner. And so Theo­phylact from him, [...], before God, is instead of, like God.—This observation may possibly be usefull to the finding out the full importance of some other places. As when the commandment is given to Abraham of walking before God, and being perfect, Gen. 17. 1. which in this notion of before will be all one with, Be ye perfect, as your Father in heaven is per­fect.

c Note: [...] V. 20. Staggered] [...] is [...], saith Phavorinus, to doubt, demurre, dispute, and be incredulous. So is the word used Mat. 21. 21. Act. 10. 20. and 11. 2, 12. Rom. 14. 23. Jam. 1. 6. and 2. 24. Jude 9, and 22. See Paulus Fagius on Pirche Aboth, p. 82.

CHAP. V.

1. THerefore being justified by faith, we have peace [...] [...] with God, through our Lord Jesus Christ:]

Paraphrase 1. By this faith therefore it is, that as many as sincere­ly embrace the Gospel are freely pardoned, and accepted by God in Christ, and being so, they are reconciled unto God through our Lord Jesus Christ, and though they have formerly been Gentiles, need not become Proselytes of the Jewes, need not any legal performances of circumcision, &c. to give them admission to the Church of Christ, as the Judaizing Gnosticks contend.

[Page 461] 2. By whom also wehave had [...] have accesse by faith into thisor joy, for the King's MS. reads [...] grace, wherein wehave stood, [...] stand, andglory, of rejoyce ex­ceedingly, [...] rejoice in hope of the, glory of God.]

Paraphrase 2. Nay by him we have already received, by faith only, (not by virtue of those performances,) reception and admission to those privileges, to this Evangelical estate, wherein now we stand, and have done for some time, and have a confident assurance that God, which hath dealt thus graciously with us, will, if we be not wanting on our part, make us hereafter partakers of his glory: and this is matter of present rejoicing to us.

3. And not onely so, but we glory in tribulations also, knowing that tribula­tion worketh patience;]

Paraphrase 3. And we not only re­joice in this hope of future glory, but (on this score) also we are infinitely pleased with our present sufferings, (see Note on Heb. 3. b.) whatsoever be­fall us now, knowing that although our afflictions be in their own nature bitter, yet they are occasions to exercise, and there­by to work in us the habit of many excellent virtues, as first patience, and constancy, which is required of us, and which is most reasonable to be shewed in so precious a cause.

4. And patience,tryall, [...] experience; and experience, hope:]

Paraphrase 4. And this patience works another fruit, for without that we could have no way of exploring or trying our selves touching our sincerity, which is only to be judged of by triall, and without this triall and approbation of our sincerity we could have no safe ground of hope (which is only grounded on God's promises, and those made onely to the faithfull, sincere, constant Christians.)

5. And hope maketh not ashamed, because the love of God ispoured out [...] [...] shed abroad in our hearts by the holy Ghost, which is given unto us.]

Paraphrase 5. Which hope being thus grounded will be sure never to fail us, 'tis impossible we should ever be ashamed or repent of having thus hoped, and adhered to Christ. An evidence of which we have in God's having so plentifully express'd his love to us, in testifying the truth of what we believe, by sending his holy Spirit to [...] [...]urpose, which [...]ures us that we can never miscarry in depending on him for the performance of his promises, that being the great fundamental one, promised before his death, on which all the others depend.

6. For when we were yetweak, [...] without strength, [...] a fit season, [...] in due time Christ died for the ungodly.]

Paraphrase 6. This appears from the very beginning of Christ [...] dealing with us; for without all respect to any worth in us, Christ, when we were all in a sick, yea a mortal, that is, sinfull (see Theophylact) damnable estate, (see 1 Cor. 8. note b.) came then in a most seasonable opportunity, to rescue us from that certain damnation which attended us, as impious wicked creatures, vouch [...]afed to suffer in our stead, himself to die that he might free us from certain eternal death, if we would now reform, and come in to the obedience of the Gospel.

7. For scarcely for a righteous man willany one [...] one die:though yet peradventure for a good man some would even dare to die.]

Paraphrase 7. And what a degree of love this was, you may judge by this, that among men, though for a very mercifull person (see note on Mat. 20. b.) some one man would perhaps venture his life, yet for any man else, though he were a righteous and just man, you shall hardly find any man that will be so liberal or friendly as to part with it.

8. But God commendeth his love towards us, in that while we were yet sin­ners Christ died for us.]

Paraphrase 8. Whereas God's expres­sion of mercy was infinitely above this proportion of any the most friendly man; for he, when he had nothing in the object to move him to it, when we were so farre from being good or just men, from being mercifull or pious in the highest degree, that we were prosane custo­mary sinners, he then sent his Son Christ to die for us, to obtain, by the shedding of his own blood, pardon of sinnes for us upon our reformation and amendment.

9. Much more then, being now note a justified by his blood, we shall be saved from wrath through him.]

Paraphrase 9. And having thus dyed and done so much for us, when we had nothing (but our sins) to provoke him to, or make us capable of any mercy, much more now being thus for restored to his favour, and by that ransome of his pa [...]'d for us, redeemed out of that certain ruine that attended us, we shall, if we be not wanting to our selves, in performing the condition required on our parts, be actually delivered from all effects of his displeasure in another world: and for the effecting of this, great advantage we receive from him also, viz. by his re­surrection from death, and mission of his spirit, which tends more to our actuall justification then his death did, (see c. 4. 25.)

10. For if, when we were enemies, we were reconciled to God by the death of his Sonne, much more, being reconciled, we shall be saved by his life.]

Paraphrase 10. For if God, when men lived and went on in sinne and hostility against him, were pleased to have such favourable thoughts toward them (see note on Mat. 5. m.) if by the satisfaction wrought for our sins by Christ, we were then thus farre restored to his favour, that he was pleased to propose unto us free and easie conditions of mercy in the Gospell; if he then used us so friendly, as not to praeclude the way of sal­vation, but called us to repentance, with promise of pardon for all past sinnes, upon our coming penitently in unto him; much more easie will it be, and agreeable to that former essay of his goodness to us, now (after he hath gone so farre with us) to rescue us out of the power and danger of our sins, by his rising from the dead, c. 4. 25. and sending that Spirit by which he was raised, to raise us up to a new life. And this also, as far as concerns Gods part, is wrought for us.

11. And not onely so, but we alsoglory, [...] joy in God, through our Lord Jesus Christ, by whom we have now received thereconci­liation, [...] atonement.]

Paraphrase 11. And yet this is not all, but having received these benefits of reconciliation, (and promises of future salvation, if we be not wanting to our selves) we have now ground even of the greatest joy, and confidence, and dependence on God in all that can befall us in this life (see v. 3.) through this same Christ Jesus, who having made peace between God and us, and tendred us such easie conditions of mercy now under the Gospell, hath also given us a title to all consequent acts of friendship and kindnesse, which can be received from God, so that all that now befalls us, being for our good, is consequently matter of rejoycing to us.

12. note b Wherefore, as by one man sin entred into the world, and death by sinne, and so deathpassed through to, (or, [...]) [...] passed upon all men, for that all have sinned.]

Paraphrase 12. From all which the conclusion is, that as by Adam's disobedience to that Law given to him under the penalty of death, (that is, by eating the forbidden fruit) sin came into the world, and death or mortality by sinne, and being come in seized not onely on Adam, to whom 'twas particularly and expressely threatned (In the day that thou eatest thou shalt die the death) but upon all meer men also, that were after born, because all were sinners, that is, born after the image and likeness of Adam, (that was now a sinner, and had begotten no childe in his innocence.)

13. For untill the Law sinne was in the world: but sinneor, was not imputed, will be there was, for the King's MS. reads [...] is not imputed when there is no Law.

14. Neverthelesse death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.]

Paraphrase 13, 14. For after Adam's time, before Moses, or the time of giving the Law, men sinned; and though it be true, that sinne is not charged to punishment, but when there is a Law to forbid it expresly under that penalty, and therefore it might be thought that sinne without the Law would not bring in death into the world, yet, by the parity of reason, all men, being Adam's posterity, and begotten after the image or similitude of a sinfull parent, v. 12. (and God being supposed to rule the world still, after the manner that he had first ex­plicitely revealed) that death that was once come in did lay hold on all that posterity of Adam from that time till Moses (when the Law was given, and death again denounced expresly) though they sinned not against a Law promulgated under that pe­nalty, or in that high presumptuous degree that Adam did. In which thing Adam is in the comparison the opposite member to Christ the Messias to come; for as death, which was the punishment of Adam's sin, past on all men, begotten after the similitude of sinfull Adam, though they committed not that particular sin of eating the apple, against which the death was ex­presly decreed and threatned, that is, though they sinnd not so presumptuously against a Law promulgated under that penalty; so justification and eternal life belongeth not only to those who were, as Christ, perfectly just, who have never lived in sinne, but cometh upon all others, who having not obeyed after the likenesse of Christ, doe yet return unto him by faith and repen­tance, and then for the future obey sincerely, though not exactly, and so in some manner and degree resemble Christ, as children doe parents, and as mankind did Adam.

[Page 462] 15. But not as the offence, so also is the free gift: for if through the offence of one, manydied, [...] be dead, much more the grace of God, and the giftthrough grace, that grace of one, [...] by grace, which is by one man, Jesus Christ, hath abounded unto many.]

Paraphrase 15. In this place there ought to be, in ordinary man­ner of writing, another mem­ber of the period, answerable to the beginning of it v. 12. (the 13th and 14th verses being certainly to be read as in a paren­thesis) after this manner, For as, &c. So, &c. But the Apostle having insisted on the first part of the comparison thus farre, and finding that the grace in Christ rose much higher then the condemnation in Adam, he is fain to forsake that comparison, and to rise above a comparison, and conclude not with a [So] but with a [Not onely so, but much more] thus, The gift com­municated from Christ to believers, is farre greater then the punishment communicated from Adam to his posterity as sinners; for as they were begotten after the similitude of laps'd Adam, and so were all sinners, as well as Adam, so probably were they as great sinners in other kinds, as Adam was in that, but these to whom the mercy in Christ belongs, are not righteous in such a degree, as well as Christ.

16. And notas by one man having sinned, [...] as it was by one that sinned, so is the gift: for thesentence on occasion of one (of­fence) was to cun [...] [...] judgment was by one to condemnation; but themercy was by occasion of [...] free gift is of many offences unto justifi­cation.]

Paraphrase 16. And as in respect of the likenesse, the advantage is on Christ's side of the com­parison, believers being not so like Christ in degree of holinesse, as they were like Adam in degree of [...], so again for the sinne for which Christ wrought atonement, the advantage is great again, on Christ's side above Adams [...] not only as by Adam, so by Christ; but the benefit farre exceeded the hurt, for indeed the charge or enditement (see note on ch. 3. b.) and consequently the sentence that was on occasion of one sinne, did naturally and by the same reason belong to the condemnation of all others, that were born after his image, sinners as well as he, but the gift that was brought in by Christ, pardon for all new creatures, was upon occasion of many sinnes, and to the justifying of those that were not righteous, as Christ, no nor as Adam, but had been guilty of more then one, even of many sinnes. And this makes the comparison again very uneven: for if as sinne was a meanes to bring condemnation into the world, so the same or some other one sinne had been the occasion of bringing mercy in, and pardon had been wrought for that one sinne, and no more, or for those that should for the future per­fectly and exactly obey, then the comparison had been equall; but the sinnes that occasioned the mercy, and have their parts in the benefit of this justification, are many sinnes, and the persons that should receive it, not righteous in that degree as Christ was, and that makes the comparison uneven.

17. For if by one man's offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness, shall reignethrough his life, is [...] in life by one Jesus Christ.]

Paraphrase 17. For if by Adam's sinne in that one kind, death came into the world, and through that one mans loynes, and by the parity of reason, that death was entailed upon all his posterity, as being born after his image, and guilty of other sinnes, though not of that special kind; then in like manner, or rather indeed much more, they that believe on Christ, that receive and make use of that (most rich) grace, & righteousnesse of Christ, that is, are holy, gracious, and righteous too, though not in his degree, and so are, according to his Evangelical way, capable of this justification, shall, by the resurrection of Christ, and by his living and interceding forever for them, be sure to reigne with him.

18. therefore, I say, [...] Therefore, as by the offence of onethe sen­tence was v. 16. judgment came upon all men to con­demnation: even so by the rightousnesse of one, the free gift came upon all men unto justification of life.]

Paraphrase 18. To conclude there­fore, as by one Adam's offence v. 12, and 16. sentence came on all offenders, that is, upon all meer sonnes of Adam, to condemnation; so by the righteousnesse of one, God's gift of mer­cy in Christ v. 17. is come on all men, Gentiles as well as Jewes, to justification, that is, to the accepting them as just (though they formerly lived in never so sinfull a course,) if they imitate the righteousnesse of Christ by sincere renovation.

19. For as by one man's disobediencethe many were consti­tutes, [...] many were made sinners; so by the obe­dience of one shallthe many be constitu­ted, [...] many be made righteous.]

Paraphrase 19. For as by Adam's one act of eating the forbid­den fruit, against which death was threatned, all his posterity, as such, and (much more) all that sinn'd in any other kind, that is, all meer mean in the world, were subjected to that punishment, death, which was then pronounced only against the earing of that: so by Christ's having performed exact perfect obedience, and then suffered death in our stead, or to make satisfaction for us, all men, even the Gentiles themselves, that shall come in to Christ, and perform sincere, faithfull obedience to him, shall be justified, (though they be not perfectly just) and accepted by him.

20. But the law, that came in be­twixt, [...] Moreover the Law entred thatsin might be increa­sed [...] the offence might abound: but where sinnehath been increased, grace hath more then abounded, [...], [...] abounded, grace did much more abound:]

Paraphrase 20. As for the Law (that was given by Moses) that came in by the by, as it were, to give men the more convincing clear knowledge of duty and sinne, and so though it were not designed to that end (see Theophylact) yet by consequence it became a means to aggravate and enhanse sinne (see note on Mat. 1. k.) to render it more exceedingly criminous, by being against a promulgate Law; and that again is a means of making the mercy now in the Gospel to be farre a greater mercy to the Jewes, to whom Christ and the Gospel were first sent.

21. That as sinne hath reignedthrough death, [...] unto death, even so might grace reigne through righteousnesse unto eternall life, through Jesus Christ our Lord.]

Paraphrase 21. That as we visibly see the great power and authority of sinne over men, by the punishment it hath brought on them, as is evident by death's seizing upon all; so it may be as visi­ble, what a royall illustrious power there is in the mercy of Christ over sinne, in respect of this new way of justification by Christ, even to take away all its condemning and reigning power from it, by granting pardon and forgivenesse of, and victory over it, through Jesus Christ our Lord, and all this to Gentiles as well as Jewes.

Annotations on Chap. V.

a Note: [...] V. 9. Justified] Having formerly given the notion at large of [...] to justifie, Note on c. 3. b. all that is here necessary to be added, will be by way of en­quiry whether the passive [...], being justified here, be only a Nominal or Real passive, that is, whe­ther it only note the action, as farre as concerns Christ's. part, in meriting, and obtaining Gods pardon and acceptance for us, and God the Fathers part, in admit­ting sinners to pardon, giving them place of repentance, which is no more, in effect, but the offering pardon, and acceptance on the conditions of the Gospel; or whether to this action of the Father, and Christ, it farther superadde the reception thereof in the patient, the actual partaking of it. For these two (somewhat distant) notions, the word is capable of, either 1. that we are, as farre as belongs to God's and Christ's part, justified, (the price being pai'd by him, and accepted by his Father) and that if we be not now actually so, 'tis through our own default, our non-performance of the condition; or 2. that we have the benefits of Christs death bestowed and conferred actually on us, pardon of sinnes, &c, that is, are actually justified. [Page 463] That the forther is the meaning of the word here, may appear 1. by the generall drift of this chapter, which is to set out the love of the Father and of Christ towards us, v. 8, &c. God commendeth his love to­wards us, &c. where therefore the matter is determi­ned to that which Christ doth for us toward our Ju­stification, that is, to his death, the sole meritorious cause of it, without looking to that which is extrinse­call to it, our performance or non-performance of the condition, which is required on our parts to make us capable of the benefit thereof, that having been for­merly (and often) mention'd, v. 1. [...] being justified by faith: 2dly, by that which is said v. 8. we being yet sinners Christ died for us; where 1. his dying for us is all one with our being justified by his death, as appears by the circumstances of the Context, the 8, 9, 10. verses compared together; and 2. by sinners meaning habituall grosse sinners, which is also express'd by [...], v 6. not weak, but sick, even to death (see 1 Cor. 8. Note b.) 'tis certain that to them, continuing such, actual justification belongs not; so again v. 10. We, when we were enemies, were reconciled to God by the death of his son; where as death is all one with blood, so is reconciled to God with justified, and that belongeth to enemies, while they are such, to whom yet we know by many other places, that actual pardon, and so actual justification or re­conciliation belongs not: 3dly, by comparing of this justification by Christ with the condemnation by Adam, v. 16. where Adams condemnation belonging to all, the justification spoken of must be that also which belongs to all, and so not the actual pardon, which doth not belong to all, or to any, but those who perform the condition. All which being supposed, 'tis from other places manifest, that some condition there is required of us to make us capable of this benefit of the death of Christ, the non-performance of which is that which restrains and limits the number of men actually justified to a farre narrower compasse then that which is here spoken of; and this condition being to be performed by us, by the means of the resurrecti­on and grace of Christ, 'tis therefore said c. 4. 25. that he rose again for our justification, that is, to make us capable of those fruits and benefits of Christs death, as well as died for our sinnes. See Note on c. 3. h.

b Note: [...] V. 12. Wherefore] [...] here being an illative form, and most fitly rendred Wherefore, makes it here necessary to enquire, how that which followes is in­ferr'd from what went before; and the satisfying that enquiry will prepare for a right understanding of the remainder of this chapter. The former chapters had maintained the right of the Apostles preaching to the Gentiles, by shewing that God was an impartial Judge both to punish impenitent, foul sins, and to re­ward penitence and good living, without any partia­lity, whether in Jew or Gentile, c. 1. and 2 but most discernibly c. 2. 6. to the end. Then in the third chap­ter follow objections against this, and answers to them; and on occasion of one of them, taken from the sinful­ness of the Gentiles, is inserted a discourse of Justifi­cation under the Gospel, shewing how that is no way prejudiced by past sinnes, if they be sincerely forsaken, nor hindred by want of Circumcision and Mosaical observances. And this is insisted on, and exemplified, in both parts, by the story of Abraham chapter 4. and then brought home to all believers in the former part of this chapter. From all which, as so many premisses. or mediums of probation, the conclusion is here inferr'd, but withall by comparing the Justification by Christ with the Condemnation by Adam, farther confirm'd and illustrated in the remainder of this chapter, viz, that the mercy of God under the Gospel belongs unli­mitedly, or indefinitely, to all sorts of men, the Gen­tiles as well as Jews. For the discerning of which, it will be needfull, that through the remainder of the chapter, an Emphasis be laid on the universal forms of speech, [...] [...] the world, and [...] all men, v. 12. [...] in the world, v. 13. [...] the many, and [...] toward the many, v. 15. and again [...] toward all men, twic [...] v. 18. and [...] the many, twice v. 19. By all and each of which are meant in the widest latitude, without exclusion of any, all mankind, to whom (Jewes and Gentiles) the mercy and life introduced by Christ belongeth, (only on condition of new life required of them) as the con­demnation or death in Adam did to all his posterity. The other difficulties in the chapter, (caused by essipses, v. 15, 16, 18. by a parenthesis of two verses, 13, 14. by a comparison, divided one part from the other by that parenthesis, and the second part of it rising higher then the former, and so necessarily changed from the form of a comparison or equality, to that of an argu­ment à minori ad majus, from the lesse to the greater) are explicated in the Paraphraste, and need not here far­ther be insisted on.

CHAP. VI.

1. What therefore doe we say? [...] WHat shall we say then?or, Let us continue, for the King's MS. reads [...] shall we continue in sinne, that grace may abound?

2. God forbid:As many of us as have died to sin, how shall we. [...] How shall we that are dead to sin, live any longer therein?]

Paraphrase 1, 2. Now therefore for that objection (against our doctrine of the Gentiles be­ing taken in by God,) intimated ch. 3. 8. Doe we affirm indeed, what we are accused to affirm, that men may live, and con­tinue, and go on in sin, that by that means the mercy of God, which we acknowledge is illustrated by his looking graciously on the Gentile sinners, may be, in like manner, the more set out by pardoning the greater sinners continued and gone on in by us Christians? God forbid we should make any such conclusion, or make any such use of the doctrine of God's mercy to sinners, which we know was designed only to call and draw the Gentiles out of their sinfull courses to sincere reformation, upon this promise of pardon for what is past, Act. 17. 30. on condition of future amendment, and not to encourage them to continue, or go on one minute longer in that course, or to flatter them with hope of impunity if they did. Certainly our doctrine is of a farre distant making from this, and our profession of Christianity most strictly obliges us to the contrary; for our baptism is a vowed death to sin, and therefore we that are baptized must not in any reason return to, or live any longer in it; our being baptized Christians obligeth us not to return to this mire again, after we are thus washed.

3. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death?

4. Therefore we are buried with him by baptisme into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newnesse of life.]

Paraphrase 3, 4. 'Tis a thing that every Christian knows, that the immersion in baptisme re­ferres to the death of Christ, the putting the person bapti­zed into the water denotes and proclaims the death and buriall of Christ, and signifies our undertaking in baptisme, that we will give over all the sins of our former lives (which is our being buried together with Christ, or baptized to his death) that so we may live that re­generate new life (answerable to Christ's resurrection) which consists in a course of all sanctity, a constant Christian walk all our daies.

[Page 464] 5. For if we have been planted together in the likenesse of his death, we shall be also in the likenesse of his resurrection;]

Paraphrase 5. For if wee have in ba­ptisme undertaken to forsake sin, and to be dead to the motions of it, and so to imitate Christ's death, and thereby have been so graffed into Christ, that we are become the same tree with him, partaking of the same juice with that root, we are then under the very same obligation to imitate and transcribe his resurrection, by our new regenerate lives, which are our first resurrection, and the lively resem­blance, and pourtraiture of his.

6. Knowing this, that our old manwas ere [...] is crucified with him, that note a the body of sinne might be destroyed,that we should no longer [...] that henceforth we should not serve sin.]

Paraphrase 6. Resolving this with our selves, that as this was one end of Christ's suffering for our sins, and dying upon the crosse, that he might give us example to doe so too, (see Tit. 2. 14) to crucifie, that is, forsake, our former course of life; so our forsaking of sin, and conforming our selves to his crucifixion, which in baptisme we undertake, obliges us to the mortifying of every sin, so farre that we no longer yield any obedience to it, that is, neither willingly indulge to any presumptuous acts, nor slavishly lie down in any habit or course of sin.

7. For he that is dead, isabsolved [...] freed from sin.]

Paraphrase 7. For as a man truly dead, is freed from the authority of all those that in life-time had power over him; so he that is dead to sin (in this figurative sense, wherein I now speak) is freed from the power of sin acting formerly in him, and consequently he that hath, by being baptized into Christ, so farre undertaken to accompany Christ in his death, as really to die unto sin, must demonstrate himself to be freed from the power of it, must not permit it to live in him, that is, himself to be acted by it, or else he doth quite contrary to his undertaking.

8. Now if we be dead with Christ, we believe that we shall also live with him:]

Paraphrase 8. And if we sincerely perform our part in this, if we imitate Christ in his death, that is, die to sin, forsake and never return to it again, then we must also remember, that it is another part of our Christian faith, and undertaking of our baptisme, to imitate Christ in his resurrection, to rise to new and holy and godly, lives (and then we have grounds of believing that we shall together with him, or after his example, have a joyfull resurrection to eternall life. But upon no other terms but these doe we expect or believe any good from Christ.)

9. Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him.]

Paraphrase 9 This being it for which we have a copie in Christ's resurrection also, as well as in his death, viz. So to rise to new life, as never to return to our old sins again; as his was a resur­rection that instated him on an eternal life, never to come under the power of death again.

10. For that which d [...]ed, died unto sin once for a [...], [...] For in that he died, he died unto sinne once;but that which liveth, liveth [...] but in that he liveth, he liveth unto God.

11. Likewise reckon ye also your selves to be dead indeed unto sinne; but alive unto God, through Jesus Christ our Lord.]

Paraphrase 10, 11. For as when he died for our sins, he died once, never to undergo that death again, but when he rose from death he was immediately in­stated, not into one single act of life (so only, as it might be truly said, he was once alive after death) but no more; but into an immortal endlesse life, a life co-immortal with the Father, God eternal: so must we, after that double example, of his death, and resurrection, account our selves obliged by our baptisme (which accordingly is not wont to be reiterated) so to die, to forsake sin, as that we need never die any more, die one final death, never resume our former courses again and on the other side, for our new Christian life, to take care; that that be eternal, no more to return to our sins again, then we think Christ or God can die again, but perservere in all virtuous and Godly living, according to the example and precepts of our Lord Jesus Christ, who died and aose again on purpose to raise us up to this kind of new life, never to die again.

12. Let not sinne reigne therefore in your mortal body, that ye should obey it in the lusts thereof.]

Paraphrase 12. And so you now see what your Christian duty is, whatsoever we are calumniated to affirm, that whereas your flesh hath many sinfull desires, which, if they be obeyed, or obser­ved, will set up a kingdome or dominion of sin in you, make you servants and slaves to sin, you are most strictly obliged to take care that sin get not this dominion, that you obey it not in yielding to, or satisfying the lusts or prohibited desires of your bodies.

13. Neitherpresons your mem­bers unto sinne, wea­pons of [...]. righteous­ness, but present, [...] y [...]eld ye your members as instruments of unrighteousness unto sin; but yeeld your selves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.]

Paraphrase 13. But in stead of offe­ring up, or presenting your members unto sin, as instru­ments or weapons to do what sin would have done, ye must consecrate your selves unto God, as men that are raised unto new life, and therefore are fit to do him service, and your bodies as active and military instruments of performing to him all the obedience in the world.

14. For sin shall not have dominion over you, for ye are not under the Law, but under grace.]

Paraphrase 14. 'Twere the vilest thing in the world for sin to have dominion over you, who are now no longer under the weak unefficacious paedagogy of the Law (which could onely forbid sin, and denounce judgement, but never yeeld any man that hope of mercy on amendment, which is necessary to the working refor­mation on him, or checking any sin that men are tempted to) but under a kingdome of grace, where there is pardon for sin upon repentance, and strength from heaven to repent, and so no want of ability or encouragement to amend our lives. (See note on Mat. 5. g.)

15. What then? shall we sin, because we are not under the Law, but under grace? God forbid.]

Paraphrase 15. From hence again some carnall men are ready to col­lect matter of security in sin: For, say they, if now under the Gospell there be pardon allowed for sin, and not condemnation (as it was under the Law,) for every wilfull sin we have committed, why may we not securely sin? This is the unreasona­blest conclusion, and detorsion of this doctrine, very distant from the truth of it, which is, that this pardon for sin belongeth not to them that securely go on in sin, but onely to the penitent, and is offered to men that are sinners, on purpose, that in hope of pardon upon returning, they may timely do so and not that they may the longer continue in their course, which is the most abhorred use of God's mercy imaginable.

16. Know ye not, that to whom yepresent v. 13. yeeld your selves servants to obey, his ser­vants ye are to whom ye obey, whether of sin, unto death, or of obedience, unto righteousness?]

Paraphrase 16. 'Tis a known thing, that he that delivers himselfe up to any man as a servant or slave, and actually serveth or obeyeth him, is to be accounted his servant, and to receive wages from him: and so it must be among you, if ye give your selves up to any sinne, to serve that, ye are slaves to sin, and must expect the wages of that service, eternal death: as on the other side, if ye deliver your selves up to serve God in obeying his commands, ye will be reputed his servants, and have the wages that belong thereto, eternall life. See 2 Tim. 4. note a.

17. But God be thanked, that ye were the servants of sinne, but ye have obey­ed from the heart that form of doctrineunto which ye were deli­vered up, [...] which was delivered to you.]

Paraphrase 17. But 'tis a great mercy of God to you, that having been formerly the servants of sin, having lived and gone on so long in the course of sinne, ye have now cordially obey'd that summary of Christian doctrine, to the beliefe and practice of which ye were delivered up, and solemnly consecrated in your baptisme: see note on Matt. 9. d.

18. And be­ing fierd from sin, yee have been subjected, or made servants to righteousnes. [...] Being then made free from sin, ye became the servants of righteous­nesse.]

Paraphrase 18. And having received a manumission from that evill master, ye have given your selves up to a more ingenuous service, obliging your selves to live righteously for ever after.

[Page 465] 19. I note b speak after the manner of men, because of the infirmity of your flesh: for as you have yeelded your members servants to uncleanness and to iniquity un­to iniquity, even so now yeeld your members servants to righteousness untosanctifica­tion [...] ho­liness.]

Paraphrase 19. I shall express this by an ordinary resemblance, or I will deal with you after the mildest and most easie equi­table manner, require no more then any man would in reason require, because of the weakness of your flesh, which I cannot expect should bear too much severity, or else too high expressions: All that I shall say, is, that you will but have the same care of sanctity now, be but as diligent to obey the precepts of Christ, and by that means aspire to sanctification, as you were formerly industrious in the serving of your lusts and unlawfull vile affections, to act all the villany in the world. This in all reason I must require of you, and shall require no more (though according to strict justice I might require greater care to secure your life and salvation, then to ruine and damne your selves ye had express'd.)

20. For when ye were servants of sin, ye werefree men to righte­ousness, [...] free from righteousness.]

Paraphrase 20. For (by way of ordi­nary distributive justice) when ye served sin, righteousness or piety (ye know) had no whit of your service; why then should sin now have any of your service, when you have delivered up your selves to righteousness or Christian life, to be ob­servant followers of that? why should ye not now abstein as strictly from all sin, as then ye did from all good? sure this the rules of justice will oblige you to.

21. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.]

Paraphrase 21. And this will be much more reasonable, if ye consi­der the nature of your former sins, in your own experience of them, how little fruit, or benefit, or satisfaction they brought you at the very time of enjoying them, and how nothing but shame at the present remembrance of them, and how certain the conclusion is, that they will bring death upon you; whereas the serving of Christ on the other side will be matter of joy and pleasure at the present, matter of comfort and confidence after, and will bring salvation at the end.

22. But now being made free from sin, and become servants to God,have ye [...] ye have your fruit untosanctifica­tion, v. 19. holiness, and the end everlasting life.]

Paraphrase 22. But now having given over the service of sin, (vow­ed your selves never to go on farther in that course) and undertaken the service of God, bring forth fruit, such as by which sanctification may daily encrease in you, and as may reap, for it's crown, eternall life.

23. For the wages of sin is death: but the gift of God is eternall life, through Jesus Christ our Lord.]

Paraphrase 23. For according to the Law, and so still to every im­penitent, the reward or payment of every deliberate sin, all that it brings in to him by way of stipend, is death: but the mercy that is in the Gospell reach'd out to all penitents, is eternall life, as it is now purchased and contrived, by what Christ Jesus our Lord hath done and suffered for us in the Gospell.

Annotations on Chap. VI.

a Note: [...] V. 6. The body] The phrase [...] the body, &c. hath a peculiar use in S. Paul, when it is joyned with a Genitive case following, for then it passes into the signi­fication of that which is joyned with it, and its self loses its force; the body of sin signifying nothing more then sin here, [...] and Rom. 7. 24. [...] the body of this death, no more then this death, this sad mi­serable kind of death. So [...], Ecclus. 7. 24 their body, signifies them, and [...] Christ, Rom. 7. 4 and [...] me, [...] Gal. 6. 17. and Phil. 1. 20. so [...], Phil. [...] 3. 21. and [...], the body of our humiliation, and the body of his glory, is no more then simply our humiliation and his glory. [...] So Col. 2. 11. [...], the putting off the body of the sins of the flesh, is the putting off the sins of the flesh, or carnal sins. And perhaps 1 Cor. 9. 27. [...], I beat, or cuffe, my self, for so the matter of the discourse be­fore, concerning the use of Christian liberty, doth most encline us to interpret it. And all this seems in S. Paul to be an imitation of the Hebrews form of speech, a­mong whom the word [...] that signifies a body, fre­quently signifies no more then being or identity, so that [...] his body signifies no more then idem ipse, the same he. So Jos. 9. [...] your body, that is, your very selves, or as the Targum reads it, [...], your neerkins­man, and Job 2. touch [...] his body: the Targum reads [...] himself, the former touches having been on his family, [...] and goods, &c. And that place of Col. 2. 9. [...], in him dwelleth the fulnesse of the Godhead bodily, may seem capable of the same sense, that the fulnesse of the Godhead dwells in Christ by identity of his very essence, and so directly in the notion of [...]. As for the [...], abolishing the body of sinne, [...] it is a phrase to signifie reformation of life. Of which sort many other phrases there are in Scripture, which signifie the same thing, some of them referring to the new life, to which the change is made, others to the old course that is forsaken, I shall set down some of them; to repent, to be converted, to be transformed, to be washed, to purifie hands and heart, Jam. 4. 8. himself, 1 Joh. 3. 3. to be purified with the laver of regeneration by the word, Ephes. 5. 26. sprinkled in the heart from an evil [...], Heb. 10. 22. to be renewed in the mind, to put on the new man, created according to God, Ephes. 4. 24. a new creature, to be born of the Spirit, Joh. 3. 6. to be spiritually-minded, (in opposition to being born of the flesh, and minding fleshly things,) to be re­generate, or to be born again, or of water and of the Spirit, to be begotten by the word of truth, Jam. 1. 18. to be enlightned, to revive, and be risen with Christ, to rise from the dead, to be circumcised with the circum­cision not made with hands, Col. 2. 11. the circumci­sion of the heart, (explained by putting off the body of the sins of the flesh, that is, carnal sins) to escape from the wicked generation, and simply to escape, or to be saved, Act. 2. 47. to go out from among them, to grow sober, 2 Tim. 2. 26. to awake out of sleep, Rom. 13. 11. 1 Cor. 15. 34. and (in a special Scripture-sense of the phrase) to be reconciled unto God, 2 Cor. 5. 20. that is, to lay down all that aversation and enmity which they had had formerly to God, or by their wicked works (Col. 1. 21.) had express'd toward him, to put off all filthiness, Jam. 1. 21. works of darkness, Rom. 13. 12. the old man, &c. Ephes. 4. 22, 24. and to [...] Christ, Gal. 3. 27. to depart from evil, 1 Pet. 3. 11. to deny, or renounce, ungodlinesse, Tit. 2. 12. to draw nigh unto God, Jam. 4. 8. to become ser­vants to God, Rom. 6. 22. to take Christs yoke upon us, Mat. 11. 29. to yield our members weapons of righteousnesse to God, Rom. 6. 13. to be freed from the law (that is, the empire or dominion or command) of sin, Rom. 8. 2. to suffer in, or to, the flesh, 1 Pet. 4. 1. (referring to sins) suffering or dying to, and so cea­sing from, sin. See Note a. on that place. So to be cru­cified with Christ, Gal. 2. 19. to crucifie the old man, Rom. 6. 6. the flesh with affections and lusts; and [...], [...] being judged, or con­demned, according to men in, or to, the flesh, 1 Pet. 4. 6. [Page 466] that is, judged and executed to carnal fleshly actions, so customary among men, that they may live accor­ding to God (in imitation of, or compliance with him) to the Spirit, after a sanctified spirituall manner. So the world being crucified to me, and I to the world, Gal. 6. 14. mortifying by the Spirit the actions of the body (Rom. 8. 13.) and the members on the earth, to be dead to sin, Rom. 6. 11. and here being planted together with Christ in the likenesse of his death, v. 5.

b Note: [...] V. 19. Speake after the manner of men] [...] here is thought to signifie his taking ex­pressions out of common life, [...], in respect of the weaknesse of their grosse, or carnal un­standings, his using Allegories and figures; and as be­fore he had used proofs from sacred types, the death and resurrection of Christ applied to his purpose of mortification, and new life, so now proceeding to vul­gar known similitudes, taken from masters, and ser­vants, as Gal. 3. 15. And thus is may fitly be interpre­ted; But it may otherwise be rendred also, [...] that the weakness of their flesh be taken in respect of strength to perform God's will, (and not to understand Paul's lan­guage) and consequently the [...] be, speaking, or requiring from them, most moderately, by way of condescension to their infirmities, requiring the least that in any reason could be required of them, so as [...] 1 Cor. 10. 12, signifies that which hath nothing extraordinary in it, that which is common a­mong men; so S. Chrysostome there, [...], it signifies little, short, pro­portionable to their strength. So in Demosthenes contr. Midiam, [...], an humane and mo­derate consideration. So in Horace lib. 2. humanè com­modae signifies parum commoda, little profitable. And if it be here considered how moderate and equitable a proposal it is which here followes, 'twill be acknowledg­ed that this of [...] in this notion, may very well be the form to introduce it.

CHAP. VII.

1. KNow ye not, brethren, (for I speak to them that know the Law) thator the law of the Man hath power, or force, [...] the note a law hath power over a man as long as he liveth?]

Paraphrase 1. But to that which is last said ch. 6. 23. of eternal life to be had by Christians through the Gospel, ye are ready to object, Yea, but Christians of your institution doe not ob­serve the Law of Moses, and so sin contemptuously against God, that gave that Law to Moses; nay, not onely the Gentiles, that are converted to Christianity, are by you permitted to neglect circumcision, &c. and not to become Proselytes of justice Act. 15. but, which is more unreasonable, the converted Jewes are taught by you that they need not observe the Law of Moses (see Act. 21. 21. and note b. on the title of this Epistle) and then how can the Gospel help them to eternall life that thus of­fend against the prescript Law of God? To this third head of objections the Apostle in the beginning of this chapter gives a perspicuous answer, affirming (that which was now necessary to be declared, though perhaps formerly it had not been affirmed to the Jewes at Rome) that they were now no longer obliged to observance of the ceremonies of the Mosaical Law: Which being to Paul revealed from heaven Ephes. 3. 3. among the many revelations which he had received, 2 Cor. 12. 7. he thus declares to them, preparing them first by shewing the reasonablenesse of it, by the similitude of an husband and a wife; My brethren of the stock of Abraham, ye cannot but know the quality or nature of those lawes which give one person interest in, or power over another, (for I suppose you instruct [...]re, by frequent hearing, and reading of the books of Moses) that any such law stands in force, as long as the person that hath that interest liveth.

2. For the woman which hath an husband, is bound by the Law tothe living husband, [...] her hus­band, so song as he liveth: but if the husband be dead, she is loosed fom the law of her husband.]

Paraphrase 2. For it is known of any married woman, that by the conjugal law she is obliged to cleave to the husband as long as he lives; but upon the husband's death the conjugal law, which is founded in his life, is dead also, and so the wife is absolutely free, the law of matrimony hath no force upon her, see Gal. 5. 4.

3. So then, if while her husband liveth,she be to another [...] she be married to another man, she shall be called an adulteresse: but if her husband be dead, she is free from that law; so that she is no adulteresse, though she be married to another man.]

Paraphrase 3. And this is so farre from being a nicety, that in­deed matters of the greatest importance depend upon it; For if while her husband li­veth, she yield her self to any other, she is acknowledgedly guilty of adultery: but if her husband be dead, she may freely marry any other man, and live with him conjugally, and be as innocent in so doing, as if she had never had for­mer husband.

4 Wherefore, my brethren, ye also note b are become dead to the Law by the body of Christ, that yemay be to another [...] should be married to another, even to him who is raised from the dead, that wemay should bring forth fruit unto God.]

Paraphrase 4. And thus (my brethren, even those of the Jewes that are believers in Christ) the Law is through Christ dead to you also, (and not only to the Gentile believers, Act. 15.) and so ye also are freed from the obligation of the Law, that is, as it were dead to it, that ye may now according to the laws of marriage, be safely joyned and espoused to another, viz. to that Christ, whose resurrection from the dead shewes him to be alive, that so ye may live in conjugal affection and obedience to him, and being made fruitfull by his Spirit we may, as wives that live with their husbands, bring forth all holy Christian actions to the honour and praise of God.

5. For when we lusting in the flesh, theaffections [...] motions of sins, whichare by were by the Law,were wrought [...] did work in our membersso as to bring forth fruit, [...] to bring forth fruit unto death.]

Paraphrase 5. This, while we lived under the paedagogie of the Law, was not done by us, (which is one reason of abolishing it, Christ now giving precepts of inward purity, in stead of those externall ordinances, and giving his Spirit to enable to perform them, over and above what was under the Law.) For when we were under those carnal ordinances, though all sinfull practices were forbidden by that Law, and so were rendred more criminous by being prohibited by a promulgate law, yet our sinfull desires and affections, that proposed those objects which were thus forbidden, that law had no power to mortifie and subdue, and so notwithstanding that law, those sinfull affections were obeyed and yielded to in our members, and so brought forth that sad fruit, obligation to punishment eternal, and that was all the good we reap'd by the Law.

6. But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newnesse of spirit, and not in the oldnesse of the letter.]

Paraphrase 2. But now we are freed from the Law as that (beside the morall precepts) con­tain'd also those carnal external performances, (see Mat. 5. g.) that obligation being cancelled by which they were due, so that now in stead of being outwardly circumcised, and in our lives impute, we must think our selves most strictly obliged to set to the performing of that real substantial purity which was signified by the legal observances of circumcision, &c. serving Christ in new life, and Evangelical obedience, (see ch. 8. 1.) in lieu of that external bloody obedience, which the Law of Moses (written of old by God's appointment, and so here called the writing or the letter) did then require of all Jewes. See note on Mat. 5. g.

[Page 467] 7 Whatsay we, see ch. 4. a. shall we say then? Is the Law sin? God forbid.nay but I had not known the sin [...] Nay, note d I had not known sinne but by the Law: for I had not knowncoveting, [...] note e lust, except the Law had said, Thou shalt not covet.]

Paraphrase 7. But here again it is ob­jected to us, that by thus ar­guing we lay charge and blame upon the Law, that it is sin, or the cause of sin, contenting it self with that external performance of the ceremony, and not exacting the inward purity of us. To this I answer by way of detestation of that calumny, of which our doctrine is perfectly guiltlesse: No sure, we lay no such thing to the charge of the Law, we should be most unjust, if we did. For the Law hath done its part, given us knowledge that the very desires of the heart are sins (and that distinctly in the tenth com­mandement) which I had not known, had not the Law distinctly told me that it was so, and set circumcision as an emblem of that duty of mortifying all carnall desires.

8. But sinreceiving advantage [...] taking occasion by the commandement, wrought in me allcoveting or lusting [...] manner of concupiscence: for without the Law sin [...] was dead.]

Paraphrase 8. But the Law having indeed onely given me the prohibition, and that ceremony to sence it, and no more, and in this particular of coveting, not so much as denouncing any present legal infliction upon the commission of it, the customary sins of men, seeing there was no punishment assigned to this sin (that is, being only forbid by the Law without any annexation of punishment) took an advantage by the Lawes only prohibiting, and not punishing this sin, and so perswading me, that the external ceremony of circumcision (which was commanded under penalty of excision) would serve the turn, without any more, invaded me, and wrought in me all inward impurity; which as it would not so probably have been able to doe, if the Law, that mentioned this prohibition, had fortified it with denunciation of punishment (as in other cases) or if indeed the trusting on the external performance, the privilege of being circumcised, had not given men some security and confidence, that nothing should be able to doe them hurt, (de­prive them of the favour of God, that were thus circumcised) so would it not have been neer so criminous, if it had not been distinctly prohibited by the Law. For it is a known truth, that the criminousnesse and punishablenesse of any act ariseth from its being prohibited by some law.

9. ForI indeed lived [...] I was alive without the Law once; but when the commandement came, sin revived, and I dyed.]

Paraphrase 9. The people indeed of the Jewes lived formerly with­out the Law, (see note d.) that is, before the promulgation of it; but as soon as the Law was given, the sin of disobeying a promulgate Law became greater, and the disobedient Jew more punishable by reason of the Law, and no way the better for it: As when a man is sick, and doth not know his condition and danger, the Physician coming tells him of both, and prescribes him a strict diet for the future, if he will recover; but he observes not his prescriptions, continues intemperate, and so dyes un­der the Physicians hand, and in spite of his care.

10. And the commandement, which was ordained to life, I found to be unto death.]

Paraphrase 10. And the Law, which was meant to keep them sin­less, and so to bring them to life, being not obeyed, did in the issue of it bring onely death on them.

11. For sin takingadvan­tage v. 8. occasion by the commandement, deceived me, and by it slew me.]

Paraphrase 11. For the Law prescri­bing circumcision under pe­nalty of excision, but not prescribing the inward purity under that threat (nor denouncing any present judiciall punishment upon the commission of the contrary sin) but onely prohibiting it, and no more, sinne took advantage by this impunity of the Law, and first seduced me to inward impurity, and then, by occasion of the commandement which forbad it, and so made it criminous, insnared and wounded me to death.

12. So that [...] Wherefore the Law is holy, and the commandement holy, and just and good.]

Paraphrase 12. And so the objection v. 7. was a groundless objecti­on, for though the Mosaicall Law were the occasion of sin (or were made advantage of by sin) yet it was not the cause, and so still that Law is holy, (and the Commandement against coveting, holy) just, and good: first holy) whither that signifie piety toward God, or purity from all allowance of impurity; and so secondly, just, in allowing no manner of injustice; and thirdly, good, as requiring charity to others, and so no manner of colour or tincture of ill in it, (onely 'twas not so highly per­fect in any of these respects, 'twas not fill'd up to so high a pitch, as is now by Christ required of us.)

13. Hath then that which is good be­come to me death? [...] Was that then which is good, made death unto me? God for­bid. But sinne, that it might appear sinne, working deathto me [...] in me by that which is good; that sin by the commandement might become exceeding sin­full.]

Paraphrase 13. Was therefore this good Law guilty of death to me? was it the cause of bring­ing it on me? No, not so neither, but sin was that one­ly cause, which is guilty of all. And so (see note on Mat. 1. k.) this is a means of setting our sin in its colours, that it works destruction to men by that which is good, and so sin it self is by this means extremely aggravated, and making this use of the Law, it becomes extremely or superlatively sinfull, or the Law shewes me what a sinfull thing sinne is, which will not be repress'd by the Law.

14. For we know that the Law is spiritual, but I am carnall, note f sold under sinne.]

Paraphrase 14. And the reason why the effect of the Law is so contrary to what was intended by it, is this, that the Law is spirituall, and not performable by a carnall man, but the carna­lity of men (sold under sinne, that is, habituall slaves to sinne, ready to do all that it bids them, though the Law never so di­stinctly prohibite) that is the cause of all.

15. For that which I doe, Iknow [...] allow not: for what I would, that do I not; but what I hate, that do I.]

Paraphrase 15. For such men as I now speak of, carnall men, v. 14, though they are taught their duty by the Law, yet do they not by the dictate of their understanding or conscience, that which they do, it is not that which in consent to the Law they approve, but that which by their conscience, directed and instructed by the Law, they hate and dislike, that they do.

16. If then I do that which I would not, I consent unto the Law, that it is good.]

Paraphrase 16. And this very thing is an argument, that the Law is acknowledg'd to be good, that they dislike that which they do in disobedience to the Law, they never commit any prohibited evill, but their conscience accuses and smites them for it.

17. But now [...] Now then it isno longer [...] no more I that do it, but sinne that dwelleth in me.]

Paraphrase 17. And so 'tis not the whole they that commits sinne, or they as they are led and instructed by the Law (and so the Law still is vindicated from the charge v. 7.) but it is their carnality resisting the Law, or sin having gotten power over them, and so carrying them in despight of the Law, and conscience admo­nishing the contrary.

18. For I know that in me (that is, in my flesh)good dwelleth not [...] dwelleth no good thing: for to will is presentto me [...], with me, butor, not to do that which is good, for the King's MS. reades [...] how to perform that which is good, I finde not.]

Paraphrase 18. For in men whose af­fections are not mortified by the spirit of Christ, but car­nally disposed, or led by their own corrupt customes, 'tis not the law, or knowing their duty that will doe any good on them. To approve indeed, or like that which is good, the law enableth them, but the carnal affections do still suggest the contrary, and carry them in despight of the prohibitions of the law.

[Page 468] 19. For the good that I would I doe not, but the evil which I would not that I do.]

Paraphrase 19. And this is clear by the experiment, for they do not perform that good, which, as the law commands, so they consent to be good; but the evill which they consent not to be good, and which the law tells them they should not do, that they do.

20. Now if I doe that I would not, it is no more I that doe it, but sin that dwel­leth in me.]

Paraphrase 20. Which plainly argues the truth of that which was said v. 15. and 17. (and is full answer to the objection against the law, v. 7.) that the law is farre from being guilty of their sin, and that 'tis not they by the duct and dictate of the law, or their own conscience guided by the law, that do evill; but carnality or custome of sinne, that hath got such a sway or power over them.

21. I finde thenthe law that, or, i [...] that [...] a law, that when I would do good, evill is present with me.]

Paraphrase 21. By this then you may discern the law, and the goodness, and the energy or force of it, that when carnality moves men to evill, the minde illuminated by the law enclines them to good; or, that evill, when it is represented to them, findes them inclined to the contrary.

22. For Ihave the same delight with, [...] delight in the law of God, after the inward man.]

Paraphrase 22. For according to the understanding, or superiour faculty (contrary to the carnal or bodily part of them) they are pleased with all those things that the law of God is pleased with.

23. But I see: another law in my members, warring against the law of my minde, and bringing me into captivity to the law of sin which is in my mem­bers.]

Paraphrase 23. But there is another commanding power in the members, which sets it self in direct opposition to those dictates of the law in the mind, which in carnall men, v. 14. gets the better of the day, carries them captive slaves, to doe what the flesh requires to have done by them.

24. O wretched man that I am! who shall deliver me from the body of this death?]

Paraphrase 24. This is a sad conditi­on, (the very state of a car­nal man under the law,) and out of which the law cannot rescue any man, nor from the destruction that attends it.

25. I thank God th [...]ough Jesus Christ our Lord. So thenthe same I with my mind, [...] with the mind I my self serve the law of God, but with the flesh the law of sinne.]

Paraphrase 25. Yet, blessed be God, by the grace and strength of Jesus Christ, ch. 6. 23. there is a way to get out of this cursed estate; 1. pardon to every penitent sinner, which may encou­rage any to break off this estate of sin; and 2. grace and strength in Christ, to perform what God in Christ will accept, that is, sincere, though not perfect, obedience, (the thing affirmed v. 6. and resumed at the beginning of Chap. 8.) So then the conclusion of this digression from v. 7. to this place, is, that the bare knowledge of the Law of Moses doth only direct the understanding, what is the duty; which notwithstanding, the carnal man accustomed to his own waies of sin, may think fit still to go on in them, and so (though one and the same person) doth two things at once, with his understanding he serves the law of God, is delighted and pleased with those things wherewith that is delighted, and yet at the same time with the flesh submits to the suggestions and customary actions of the flesh, and falls into sins directly contrary to the suggestions of his con­science, and the law in it, and this is justly rewarded with death, ch. 6. 23.

Annotations on Chap. VII.

a Note: [...] V. 1. The law hath power over—] The constru­ction and meaning of these words, [...], which are commonly ren­dred, the law hath power over a man as long as he li­veth, is somewhat uncertain; and for the determining of it, the first thing to be considered, is the designe and matter of the discourse in this chapter, which is discernibly this, To vindicate his doctrine, (charged on him Act. 21. 21. it is not certain whether then truly or no, but without doubt now profess'dly taught by him,) that the Judaical law was abolished by the death of Christ, Ephes. 2. 15, 16. Col. 2. 14. and so now was not obligatory to a Jew. This he now thinks fit to declare to the Jewish Christians at Rome, as in the former chapters he had vindicated the liberty of the Gentiles from the obligation of it to them, and justified his preaching the Gospel to them, both which together did, by way of interpretation, and necessary consequence, contain under them this of the obliging­nesse of the Law to a Jew. For the Law of the Jewes commanding a strict separation from the Gentiles, all that were not their Proselytes, and circumcised, and Paul and other the Apostles being Jewes, their con­versing with, and preaching to the Gentiles, could not be allow'd upon any score, but that of the abrogation of the Jewish Law, which accordingly was of necessity to be revealed to S. Peter in a vision, Act. 10. (and so seems to have been to S. Paul Ephes. 3. 3.) be­fore he durst preach to Cornelius, who though a Pro­selyte of the Jewes, yet was not a Proselyte of their Covenant, or righteousness, that is, was not circum­cised. This abolition of the Law to you, that is, to his brethren the Jewes v. 4. and to the [...] us v. 6. that is, to S. Paul, and those he speaks to, that is, to them that know the law, v. 1. and so still the Jew-Christians at Rome, is here evidently proclaimed, v. 4. and 6. And therefore in all probability that must be the im­portance of these words, which may most directly pre­pare, and contribute to the inferring of that conclusion. To which end first it is necessary, [...] that [...] must be rendred, as long as he (the man, not as it) liveth. This appeareth by the instance v. 2. by which that which is said v. 1. is exemplified, [...] [...], The woman which hath an husband is by the (conjugal) law bound to the living husband; where the husband is the person whose life is considered in this case, who as long as he lives, hath power over his wife, and so long the wife by law is bound unto him, but if he die, she is free, &c. By this also it is manifest in the second place, that the man which is meant in the latter part of this first verse, as long as he liveth, cannot be the person on whom the Law hath power or force, but some other, who by law hath power and authority vested in him. For it is apparent, v. 2, and 3. that the life or death of the person under subjection is not the thing taken into consideration, and if it were, it would not tend to the inferring of the designed conclusion; for the Jewes could not be supposed to be dead, but the Law that had power over them, and though v. 4. the word [...] you are put to death may make that seem possible to be here meant, yet the contrary being so evident by the whole drift of the discourse, it is cer­tain that [...] there, [...] you are put to death to the law, must be interpreted as a figurative speech, to signifie the law is put to death to you; as when [...] signifies to be made [...] void, [...] to be evacuated or cancelled, and so is all one with being put to death, (and is so used Ephes. 2. 15. [...], having cancell'd the law, all one with [...] having blotted it out, Col. 2. 14. and [...] having nailed it to the crosse) we read of the woman v. 2. [...], which would literally be rendred, she is cancell'd from the law of the husband, but indeed signifies, the law of the husband is cancell'd, or ceaseth to be in [Page 469] force, to her; and so v. 6. [...], we are cancelled to the law, signifies, the law is cancelled to us. Which being thus farre deduced, it remaineth in the third place, that the former part of the words, [...], must either thus be rendred, the law of the man hath power, or force, or remains valid (joyning [...] of the man to [...] law, not to [...] hath power,) or else (because the word [...] is otherwise placed, being affix'd to [...], and indeed [...] properly governs a Genitive case, and is used with one, Lu. 32. 25. just as here it will be, if [...] be governed by it,) it is possible that the word man, which is the he in the latter part, may be implied and understood (though not specified) in the word [...] law, thereby signifying not Law in generall, but more specially any law which convey­eth a right, or giveth power or dominion to one man over another; according to the primitive notion of [...] law, from [...] distribuo, noting an assigna­tion, or distribution of every mans right unto him, (and so [...] ver. 2. evidently signifies the conjugal law, which subjects and binds the wife to the hus­band) for of such a law it will be truly said, that [...], it is in validity, or force, over the man, (meaning the subject,) as long as he, that is, the owner, or the Lord, liveth. That this is the true sense and aime of the words is unquestionable, and the latter way of expressing it seems to be the most commodious and easie, though the former may pos­sibly be it, (by an easie and ordinary [...]:) and then [...] the law of the man will be a fit phrase to signifie any such law, [...] wherein mens interests are concerned, Municipall, or humane laws, which are in force till they be abolished legally.

b Note: [...] V. 4. Dead to the Law] That [...] you are dead to the Law signifies the Laws being dead to them, being abolished, having no power over them, hath been said, (Note a.) and may farther appear by v. 6. where the ground of their freedome from the Law is express'd by [...] that being dead by which we were held; where the law be­ing by an ordinary prosopoeia (as when sin is said to reigne c. 6. 12.) used for a person, is said to be dead, (and to be nail'd to Christs crosse, Col. 2. 14.) and so under the fiction of a person, is more fitly answera­ble to the Husband, whose death frees the Wife from all obligation to him, that she may lawfully marry and subject herself to any other; and so in like man­ner may Jewes to Christ, upon the abolition of their Law. [...] As for the [...], by the body of Christ, by which the Judaical Law is abolished, that sure notes the crucified body, the death of Christ, and is accordingly express'd in this very matter Ephes. 2. both by [...] by his flesh, v. 15. and [...] by the crosse, ver. 16. and so Col. 2. 14. by [...] nailing to the crosse.

c Note: [...] V. 5. Were in the flesh] That [...], when we were in the flesh, signifies the Judaical state under the Law, appears by the whole discourse in this chapter, which is of the state of men considered un­der the Law (see Note d.) and particularly by the opposition here betwixt this, and [...], we are freed from the Law. For so 'tis manifest the opposition stands, For when we were in the flesh—But now we are freed from the Law,—And it is thus styled in opposition to [...], being in the spirit, used for them that have received the Go­spel, and are partakers of the grace which is afforded there, to which that they have not attained, but are only under the Paedagogie of the Law, they are only in the flesh, have no other but that weak and corrupt principle of their own nature (which is so prone to carnality) abiding in them. And thus it is used c. 8. 8. They that are in the flesh, cannot please God: but you are not in the flesh, but in the spirit, if so be the spirit of God dwelleth in you, that is, if, as ye are out­wardly professors of the faith, baptized Christians, so ye are sincerely so, such as in whom the holy Spirit of God may vouchsafe to inhabit, which will not abide when unrighteousnesse cometh in. And accordingly Christianity is call'd the law of the Spirit of life, ch. 8. 2. and here v. 6. the newness of the Spirit, in oppo­sition to the oldness of the letter, the Mosaical Law. And a peculiar propriety there is in this phrase for this matter in many respects; First, in respect of the nature of the Mosaical precepts, which were external, Wash­ings, Circumcision, bodily rests, &c. (all which are seated in the flesh) and so proportionably carnal pro­mises, and threats; whereas the precepts of Christ go deeper to the mind and spirit, require the purity of that, and accordingly are back'd with spiritual promises and terrors: Secondly, in respect of the assi­stance that Christ affords toward his obedience, by giving of his spirit, to assist (if it be not grieved and resisted) our spirits, in opposition to which the state under the Law having none of that strength joyned with it, may justly be called the being in the flesh. To which may be added, that one eminent effect of the Spirits descending, was the commissionating of the Apostles for their office of preaching to the Gentile world remission of sinnes upon Repentance, and in opposition to that, the Law allowing no place for re­pentance for any presumptuous sin, but inflicting pre­sent punishment on the offender, that state may be fitly styled being in the flesh. Mean while as there is a difference betwixt the weakness of the natural estate considered without any other aid, then what the Law affordeth, and the sinfulnesse of carnal acts and ha­bits continued and indulged to, and on the other side, betwixt the state of a baptized Christian, afforded the grace and strength of Christ, and of him that makes use of that grace, and leads a pure Christian life; so the being [...], in the flesh, differs from living, or walking [...], after, or according, to the flesh, and on the other side, being in the Spirit, or being in Christ, from walking after the Spirit: All which phrases are to be met with here, and in the next chapter. Here and ch. 8. 9. we have being in the flesh, and [...], they that are after the flesh, v. 5. that is, under the Law, not elevated above the flesh, or rescued out of the power of it by Christ; and c. 8. 1. walking after the flesh, (and so v. 4. and 12. all in the same sense) for going on in a carnal course, obeying and following the flesh in the lusts thereof. And so c. 8. 9. being in the Spirit, or having the Spi­rit of Christ, and being in Christ Jesus, v. 2. all to the same sense, of having the Spirit of Christ be­stowed on us, which as it enableth, so it obligeth us to walk, and lead a Christian life, and if we doe so, then that is [...] walking after the Spirit, v. 1, and 4. All which must thus nicely be distinguished, or else they will be apt to betray to some mistake.

d Note: [...] V. 7. I had not known] It is an ordinary figure to speak of other men in the first person, but most fre­quent in blaming, or noting any fault in others; for then by the putting it in this disguise, fastning it on ones own person, it is more likely to be well taken by them to whom it belongs. So saith S. Chrysostome of this Apostle, [...], when he mentions things that are any way grie­vous, or likely to be ill taken, he doth it in his own person. And S. Hierome on Daniel, Peccata populi enumerat personâ suâ, quod & Apostolum in Epi­stola ad Romanos facere legimus, Confessing the sins of the people, he doth it in his own person, which we read practised by the Apostle in the Epistle to the Romans, that is, most probably, in this place. Thus [Page 470] when 1. Cor. 4. 4. S. Paul had spoken in his own person, I know nothing by my self, but hereby I am not justified, he tells them plainly v. 6. that he had in a figure transferred these things unto himself for their sakes, [...] that they might not be puff'd up, as coun­ting such schemes and figures as these, the most pro­fitable & efficacious on the Reader. Thus the same A­postle, 1 Cor. 6. 12. All things are lawfull to me, but all things are not expedient, that is, those things which are by you look'd on as indifferent, if they be yielded to, may be very hurtfull in you; and 1 Cor. 13. 2. If I have all faith, and have not charity, that is, if ye want charity to your other gifts. So Gal. 2. 18. If what I have destroyed I build the same again, I make my self a transgressor, that is, whosoever doth so, or whensoever ye do so, it must needs be a fault in you. Thus Rom. 3. 7. If the truth of God have a­bounded by my lie unto his glory, why am I also judg­ed as a sinner? Which words are certainly the perso­nating of an impious objecter, which speaks or dis­putes thus, not of the Apostle himself. And the same scheme or fashion of speaking or writing is very fre­quent among all Authors. And that it must be so taken here may appear by these evidences. First by v. 9. [...] [...], I indeed once lived without the law, which can with no appearance of truth be affir­med of Paul's person who was born and brought up a Jew in the knowledge of the Mosaical Law, and must therefore be the personating of a man first con­sidered without, then with the Law, to whom because the Law is given in the second person, [...], Thou shalt not covet, v. 7. therefore he to whom it is given is in the following verses fitly set down in the first person, I, being relative to the thou antece­dent: and so Marcus Eremita, De baptism. p. 921. E. [...], &c. Thus doe men pervert other Scriptures. Read the chapter from the beginning, and you shall find that S. Paul speakes not of him­self after his baptisme, [...], but assumes the person of unbelieving Jewes. And so Theophylact distinctly affirmes, [...] In his own person, he speakes of humane nature; and again on v. 15. he speakes of men before Christs coming, though he sets it in his own person. Secondly, by the seve­ralls affirmed in this chapter, which cannot belong to S. Paul. For that Paul was at the writing of this a reformed, regenerate person there is no doubt, and they which would have it spoken by him in his own person, make that advantage of this chapter, by re­conciling those things which are here mention'd to a regenerate state. But if we compare the severals which are here mention'd with the parts of a regene­rate mans character, given by the same Apostle in other places, we shall find them directly contrary. Here in the 8th verse, he saith, that sin had wrought in him [...] [...]anner of concupiscence, whereas of the regenerate man it is affirmed, Gal. 5. 24. they that are Christs have crucified the flesh with the affections and lusts. Here in the 9th verse 'tis said, sinne revi­ved, and I died; whereas of the regenerate man 'tis said c. 6. 2. How shall we that are dead to sinne, live any longer therein? Here in the 14th verse 'tis said, I am carnal; whereas of the regenerate man 'tis affirmed c. 8. 1. that he walketh not after the flesh, but after the Spirit. Here again in that 14th verse 'tis said, I am sold under sinne, (of which see Note f.) whereas of the regenerate 'tis affirmed c. 6. 18. that he becomes free from sinne, and becomes the servant of righte­ousness. Here v. 20. sinne dwelleth in me, and [...] accomplisheth, worketh, that which I will not, like not with my mind, or conscience, and so 'tis said ver. 23, 24. that the law in the members carries him into captivity to the law of sinne, and, who shall deliver him from this body of death? and so that he is under the power of the law of sinne and death, that he obeyes the law of sinne v. 25. whereas c. 8. 2. of the regenerate 'tis affirmed that the law of the spirit of life in Christ Jesus hath made him free from the law of sin and death. Nothing can be more contrary and unreconcileable to a regenerate state in these so many particulars, then what is here affirmed of the [...] I, the person here thus represented. And indeed unlesse sinning against Conscience be the only way of allevi­ating (and not aggravating) sinne, it is impossible that the doing that ill he would not, and the not doing that good he would, v. 19, 20. can be deemed a fit ingre­dient in the character of a regenerate man: 'tis cer­tain this was, in the person of Medea, made, by the Heathens, the highest pitch of villany, to see and like that which was good, and doe the direct contrary (see Note f.) and therefore cannot in any reason be thought to be the Apostles description of a regenerate man, or good Christian.

e Note: [...] Ib. Lust] That by [...] coveting here is meant the sin forbidden in the tenth commandement of the Decalogue, appears by the end of the verse. But how the Apostle can truly say, that he had not known it had been a sin, if the Law had not told him it was, will be all the difficulty. To which may be answer'd, 1. that the Apostle doth not speak particularly of himself (see Note d.) but in the person of a Jew, or man in generall, and then it is not onely true of this, but of all other the Commandements (of which this one may be set as the instance) that the knowledge of sin is by the promulgation of the Law, that forbids it. But then there may from the Jewish doctrine ap­peare some reason why the Apostle should rather in­stance in this commandement, then any other. For the Jewes before and under Christ's time, seeing that there was no punishment judicially appointed for thoughts or desires, whether unclean, or of getting any thing from their neighbours, had resolved this to be no sin, and consequently that the tenth comman­dement was but a Moral proverbial essay or counsel, like that of Menander,

[...],
[...],

Not to covet so much as a pin of anothers, but not any precept of God, or of nature, affirming that, unlesse it be in case of the worship of false gods, no sin is com­mitted by the bare will, without some actual com­mission following it. Thus saith Aben-Ezra in the beginning of the Decalogue, Kimchi on Psal. 66. 18. and Josephus concerning Antiochus's designed sacri­lege, [...], to have consulted only, and not acted, doth not deserve punishment. According to which S. Paul might well say of any Jew brought up under such Masters, that he had not believed Coveting to be a sin, had not the more exact consideration of the direct words of the Law assured him that it was.

f Note: [...] V. 14. Sold under sin] The phrase sold under sin signifies as it doth, when 'tis said of Ahab, that he was sold to work wickedness, or of the revolting Jewes 1 Mac. 1. 15. as a slave or captive sold from one Master, one sin, to another: and so here 'tis joyned with [...] a carnal man, and is farther express'd by the character of him following, that the evil that he would not, that he doth, and the good that he would, that he doth not; just like that which the Poets say by way of aggravation of that wicked condition of Medea, the witch,

[...],
[...], Eurip.

I understand the evils that I am about to commit, but my passion overcomes my reason: and of him in the Tragedy, [Page 471]

[...],
[...].

I am ignorant of none of those things of which thou ad­monishest me, but my nature (or custome) forces me contrary to my opinion. Which is so farre from being matter of alleviation, or lessening of the sin, that as Euripides saith of it, [...],’ It is the author of the greatest evils unto men, so 'tis by Plutarch set down for the greatest aggravation; for citing that in the Tragedy of Acreus,

[...],
[...].

that 'tis an evil that falls on men from God, to doe evil, when they see their duty, he corrects it thus, [...], 'tis the most bestial, irrational, miserable condition for a man that knowes what is best, to be led by incontinency and effeminacy from it. And soli. 4. de dict. & fact. Sar. Xenophon from Socra­tes, [...]; he that considers not the best things, but by all means seeks the most pleasant, how differs he from the foolish beasts? And so Simplicius upon E­pictetus c. 11. p. 74. upon occasion of those verses of Medea, resolves, [...], we ought not only to think right, and be affected accordingly, but to con­form our works to our right opinions. And till we doe so, the best that he can say of us is, that perhaps we are [...] beginning to learn, are come as farre as the knowing of the Law, which notwith­standing [...], men sin and accuse themselves for [...]nning; [...] [...], for irrational affections are not presently brought within measure and proportion, nor suddenly subjected to reason.

g Note: [...] V. 23. Anothers law] For the understanding the sense of the Apostle in this whole chapter, 'tis usefull to compare this passage with Gal. 5. 17. The spirit lusteth against the flesh, and the flesh against the spirit, &c. Which is thought to be parallel, and to import the same sense with this. Of these two places therefore it must first be remembred, that the diffe­rence which is between these Texts ariseth not from the distinction between the spirit in the one, and the Law of the mind in the other, nor consequently is it to be placed betwixt the lusting of the flesh against the spirit, simply taken, and the warring of the Law in the members against the Law in the mind, as that is no more than a warre; but betwixt the former simply taken, or with the addition of the spirit lusting back again against the flesh, or with the circumstances men­tioned Gal. 5. 17. (none of which imply a yielding to the lusts of the flesh) and the latter, taken with that addition, here mentioned, of bringing the man into captivity to the Law of sinne. And this indeed is all the difference that can be assigned betwixt a rege­nerate and unregenerate man, that in the one the spi­rit prevailes, in the other the flesh is victorious; that is, the will of the one is led by the spirit, chooses and acts the deeds of the spirit (the will of God) but the will of the other followes the carnal dictates [...] performes the will of the flesh, and so falls under the condemnation which belongs to such: [...], saith Doro­theus [...]. such a state is altogether subject to punishment, for every sinne that is acted is under hell, and [...], they are all under hell, in that they act. And if it be sug­gested, that the consequents in the place to the Galath. [...], so that what things you would, ye do them not, seem parallel to [...], what I would that I do not, here, v. 15, 19. and so neither of them signifie this carnal state; to this it must be answered that these two are not parallel, but on the contrary that passage, [...], what I would, I do not, is really equivalent with the captiva­tion to the Law of sinne, (as by the whole Context ap­pears) though indeed there is some obscurity in it, which till by the Context it be explained, may mislead one to think otherwise. The truth is evident, these two things are conjoyned in both those verses, what I would, that do I not; but what I hate, that I do, v. 15. and the good that I would, I do not; but the evil that I would not, that I do, v. 19. And being so conjoyned in the same person, the subject of the dis­course, and but equivalent phrases with those other of captivation to the Law of the members, and being car­nal, and sold under sinne, the meaning must be, that he neglects to doe the good that the Law of God and his own mind dictates to him, and doth commit, on the contrary, the evill, that according to his mind and the declaration of God's willin the Law he disliketh and hateth, and so evidently acteth in opposition to conscience, commits the sins of the fl [...]sh willingly and knowingly, non obstante the contrary dictate and so­licitation of conscience. But then this is much more than is contained in that lusting of the flesh against the spirit, Gal. 5. (styled by Nemesius [...]. c. 37. [...], the strife of the reason and lust, [...], a dissention and emulati­on betwixt them.) For as there the flesh lusteth, so the spirit lusteth too, and it is not affirmed of either of them, [...] that it leads the other captive. All the event that is taken notice of is, [...], that what you would that you do not; which be­ing the effect of the double [...] or lusting, must have such a sense proportioned to it as shall be found­ed in that double [...], and that can be no other than this, that [...] to will be taken in the sense of [...] to lust, and so not for an act of the elective faculty which to one matter is but one, either choosing or refusing, but for an act of some kind of woulding, or appetite, and that is constantly two fold to the same matter; the flesh hath one woulding, and the Spirit hath another: the flesh desires, and would have a man yield to the pleasant proposal, the Spirit would have him resist it; and both these are evidently mentioned in that verse, one called the lusting of the spirit, and the other of the flesh. From the contrariety of which it necessarily followes, that whatsoev [...] matters of this nature, good or evil) any man [...] doth against one of these wouldings, and [...] he doth not [...], do what he would. Whereas if [...] were taken for the elective faculty, which we ordinarily call the will of man, it is evident every voluntary agent doth [...], do what he will, his actings follow his will or choice, and whensoever he doth not so, he acts by violence, or rather is acted, and to that is required, that he be conquered by some other; and yet of any such conquest there is no men­tion in that place of Gal. 5. 16. which mentions onely an [...] lusting equally on both sides: and so the result is, that Gal. 5. 16. there is no more said but this, that which way soever a man act, he acts against some [...] desire, or lusting of his; if he act ac­cording to the flesh, he acts against the solicitation of the mind and spirit; and if he act according to the spirit, he doth not [...], but acts contrary to all its importunities: and he that doth the latter of these is far from being led captive to the law [Page 472] of sinne, which is in the flesh, or members, being in­deed a conqueror over it, though he have not eradi­cated or extirpated it. For the yet fuller clearing of this, take the plain importance of those two verses, and set them severally, and then you will soon see how no correspondence there is between them. Gal. 5. 16. the Apostle sets down this plain Aphorisme, that the desires of the flesh and spirit are one contrary to the other, and consequently that to whichsoever of them the Will of man consents, it must needs reject the other. But Rom. 7. 15, 19. the Apostle sets down the state of a particular man, which delibe­rately chooses and acts the evil which he knowes he should not do, or which the Law of God in his own mind tells him distinctly he ought not to do; as when Nemesius [...]. ch. 33. speaks of an intem­perate man, that he is [...], his election is contrary to his lust, yet he is overcome by his lust, and acts what that suggests. And so S. Augustine confess. l. 8. c. 5. Lex peccati est violentia consuetudinis, quâ trahitur & tenetur etiam invitus animus, The law of sinne (in that place) is the violence of custome by which the mind is drawn and held against its inclina­tion; plainly signifying the state of the person spoken of Rom. 7. to be that of an habitual sinner. What agreement now is, or can there be betwixt these two verses? 'Tis true indeed, that they which do what they hate, and would not, may well be said not to do the things which they would, and so are included in those words, Gal. 5. 17. but that proves not that those places Rom. 7. and Gal. 5. are parallel; because Rom. 7. 'tis determined to doing the ill which he hates, whereas Gal. 5. the speech lyes open to both parts, to the doing the good which the flesh hates, as well as the evil which the flesh loves. Now this being spoken of men indefinitely, is very distant from defining it on one side, and applying it to a particular person, as it is evidently done, Rom. 7. when he saith, Non quod volo bonum, hoc ago, sed quod odi malum, illud facio, I do not the good that I would, but the evil which I hate that do I: and consequently, though the flesh's disliking the virtuous actions, and liking the vitious, be perfectly reconcileable with walking in the spirit, and so with a regenerate state, and so the place to the Galatians, (though not spoken particularly of the acti­ons of regenerate men, but delivered as an Aphorisme indefinitely, appliable to mens actions whether good or evil) may be appliable to the actings of such; yet the place to the Romans being determined to the facio malum, I do the evill, and that evidently against the dictate of the mind, the resistence of the consci­ence, is [...] reconcileable with that spiritual walking, and so [...] the regenerate state, Rom. 8. 1. Another notion [...], which some of the ancients have had of the words [...], [...] what I hate that I do, viz. that it should belong only toConcupi­scend [...], sed eidem con­cupiscenti [...] non consenti­ [...]ndo. desires or thoughts uncon­sented to. So S. Jerome, and S. Augustine also l. 1. Cont. 2. Epist. Pelag. c. 10. being perswaded by some Doctors, and a conceited advantage against the Pe­lagian heresie, to retract in some part what before he had asserted, and spoken the most for of any man. And of this opinion isAp. Epi­phan. haer. 64. Basil. Ed. p. 252. Methodius also, [...], saith he, that which I hate, I do, is to be understood [...], not of the doing that which is ill, [...], but only of think­ing, or imagining; and again, [...], of aliene imaginations which fre­quently make incursions on us, and bring us to phansy things which we would not, adding, [...], for it is not wholly in our power, to think or not to think absurd things, but either to use or not to use such thoughts or phansies; for we cannot hinder thoughts from coming upon us, but we can choose whether we will be per­swaded by them, or use them. And again, [...]; How did the Apostle do evil, if he spake not of absurd thoughts? This interpretation of S. Paul's words, if it were secure from being any farther ex­tended then the authors of it designed, could have no hurt or noxiousness in it, it being certainly true, that every regenerate man is thus infested with phan­sies and thoughts which he hates, and gives no con­sent unto. Yet if the words of the text be well con­sidered, this cannot but appear a strange interpreta­tion. For when it is certain that [...] signifies nei­ther less, nor other, then [...] to do, and when that word is varied into [...] and [...], v. 15. and both those are directly all one with [...], and when [...] what I hate in one place, is [...] what I would not, v. 16. and that again [...], the evil that I would not, v. 19. and [...] and [...] are directly all one, 'tis not imaginable how [...], [...], what I hate, I do, should not be understood [...] of doing evil, this being no less than a direct contradiction, to interpret [...], by [...], for that is [...], by [...], by [...], do, by not do, which neither Methodius nor any other mans authority can prevaile with any reasonable man to re­ceive from him. This inconvenience when Methodi­us foresees, his onely answer is, that he desires them who make this objection, to declare what evil it was that the Apostle hated, and would not do, and yet did; whether when he willed to serve God, he yet commit­ted Idolatry. But sure the whole force of this answer (if there be any) is founded in interpreting the words to be spoken by S. Paul in his own person, and so is perfectly prevented by him that understands the A­postle not of himself, but of an unregenerate man. From which process of Methodius, and what he there addes in that place of the Apostles pronouncing against Idolaters, and other such sinners, that they cannot inherit the kingdome of heaven, the conclusion is re­gular and unavoidable, that if [...] signifies [...], and [...] and [...], do, and work, be interpreted of actions, or of any more then thoughts unconsented to, then the person that is spoken of by S. Paul, Rom. 7. is one that shall not inherit the kingdome of God, and then sure no regenerate person, by Methodius's arguing: Which therefore is most constringent, and convincing, that this chapter speaks of an unrege­nerate person; for that 'tis beyond all controversie, that he cannot use those words, [...] I do, &c. of meer [...], thinking or phansying only, [...], or [...], and not of consenting, or doing. And so in like manner, that being carnal, and sold under sin, (which is all one with a servant of sin, in other places of the same Apostle, it being then so or­dinary to sell servants sub hastae, under his speare, as it were, that had taken or conquered them) and carried captive by the law in his members, (that is, by his own carnal heart) cannot be affirmed of him that lives in, and walkes after the spirit. To which this farther evidence may also be added, from the using the phrase the Law of sin, v. 23. the unquestionable importance of which we have from the immediate consequents. [...] or law of sin, [...] is sure the command or empire of sinne, to which he that is captivated, as the person here spoken of is, must be acknowledged to be under the dominion of sin, and that certainly is unreconcileable with a regenerate state. This is far­ther express'd v. 24. by the body of death, and so beares [Page 473] proportion to what had been said v. 5. when we were in the flesh, as that is there opposed to the spirit, the m [...]tions of sin did work in our members to bring forth fruit unto death, which concludes that condition which is here spoken of to be a damnable condition. And it is remarkable that ch. 8. 2. the law of the spirit of life which is in Jesus Christ is said to have made the Apostle free from this law of sin & death. From whence the argument is irrefragable; That to which the person Rom. 7. 23. is said to be captivated, is the same from which the grace of Christ hath deli­vered the regenerate justifyed person ch. 8. 2. But the grace of Christ doth not free the regenerate man in this life from injections of phansy, or thoughts un­consented to (for certainly the regenerate man doth not pretend to that measure of grace as shall free him from all such) Therefore, that of thoughts uncon­sented to is not it to which the person Rom. 7. 23. is said to be captivated. Against the evidence of this I foresee not what can reasonably be suggested.

CHAP. VIII.

1. THere is therefore now no condemnation to them which are in Christ Jesus, not walk­ing [...] who walk not after the flesh, but after the Spirit.]

Paraphrase 1. There is therefore now no obligation lying on a Christian, to observe those ceremonies of Moses's Law, circumcision, &c. ch. 7. 4, 6. (from whence to the end of that chapter the Apostle had made a digression to answer an objection ver. 7.) nor consequently danger of damnation to him for that neglect, supposing that he forsake those carnal sins that the circumcised Jewes yet indulged themselves to, and perform that Evangelical obedience, (in doing what the mind illuminated by Christ directs us to) that inward true purity (which that circumcision of the flesh was set to signifie) that is now required by Christ under the Gospel, (see note on c. 7. c.)

2. For the Law of the Spirit of life in Christ Jesus hath made me free from note a the law of sin and death.]

Paraphrase 2. For the Gospel, which deales not in commanding of carnal outward performances, but of spiritual inward purity, the substance of those legal shadowes, and that which was meant by them, and so is proper to quicken us to new life in or through the grace and assistance of Christ, who brought this new law into the world, hath freed us Christians from the power and captivity of sin c. 7. 23. and so also from death the wages of sin, from neither of which was the Law of Moses able to rescue any man.

3. Foras to that which was impossible to the law [...] what the Law could not doe, for that it was weak through the note b flesh, God sending his own Son in the likenesse of sinfull flesh, anda sacrifice for sin, [...], see note on 2 Cor. 5. d. for sin condemned sin in the flesh.]

Paraphrase 3. For when through the fleshly desires of men, carry­ing them headlong into all sin, in despite of the prohibitions of the Law, c. 7. 14. the Law of Moses was by this means weak, and unable to reform and amend mens lives, then most seasonably God sent his own. Son in the likenesse of flesh, that is, in a mortal body which was like sinfull flesh (and differed nothing from it, save onely in innocence) and that on purpose that he might be a sacrifice for sin, and by laying our sins on him shew'd great example of his wrath against all carnal sins by punishing sin in his flesh, that so men might be perswaded by love, or wrought on by terrors, to forsake their sinfull courses,

4. That the note c [...]dinance righteousnesse of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.]

Paraphrase 4. That so all those ordi­nances of the Law, circum­cision, &c. which were given the Jewes, to instruct them in their duties, might in a higher manner more perfectly be perfor­med by us (see note on Mat. 5. g.) which think ourselves strictly obliged to abstain from all that carnality that that outward ceremony was meant to forbid them, and now to perform the Evangelical obedience that he requires, and will accept from us, without being circumcised.

5. For they that are after the flesh, doe mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.]

Paraphrase 5. For they that are car­ried by their own carnal in­clinations, or by customes and habits of sin, and the carnall affections consequent thereto, do generally mind and meditate on carnal things; but they that are led by the Spirit of Christ, the duct of the Gospel, study and mind those things wherein inward purity and sanctity doth consist.

6. For to be carnally minded is death; but to be spiritually minded is life and peace.]

Paraphrase 6. And as the Gospel is of force to free from sin, more then the Law was, so to free from death too, v. 2. For that study or appetite or desire of the carnal man bringeth death, ch. 7. 5. but that will or desire that the Spirit or Gospel infuses into us, or the desire and pursuite of Spiritual things (see Theo­phylact) brings life and peace, that is, a vital state of soul under God here, and eternall salvation hereafter.

7. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.]

Paraphrase 7. For the carnal appetite is a downright opposition to the Law of God, too unruly to obey the commands of God: neither indeed can it be brought to that obedience by a bare prohibition of the Law, for the swinge of passions and lusts are much more violent then so.

8. So then they that are in the flesh cannot please God.]

Paraphrase 8. And so these men, car­nall Jewes, though they know the Law, are very farre from pleasing God (see note on Mat. 12. e.) from [...] acceptable to him: the Law doth nothing to the justifying of them, that are thus farre from obeying the true meaning of the Law.

9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.]

Paraphrase 9. But ye Christians un­der the Gospel, if ye have any of that spiritual divine temper which Christ came to infuse by his doctrine and example, are thereby engaged to all manner of sincere inward purity, to mortifie the flesh with the affections and lusts; and if ye doe not so, ye live not according to the Gospel, and if not so, ye may thereby know that ye are no Christians, Christ will not own you for his, however ye have received the faith, and are admitted into that number.

10. And if Christ be in you,the body indeed may be a dead body, [...] the body is dead, because of sin; but the Spirit is life, because of righteousnesse.]

Paraphrase 11. But if ye be Christi­ans indeed, translated and rai­sed above the pretensions of the Jew, to the purity of the Gospel of Christ, and your lives be answerable thereto, then, though being sinners, the punishment of sin, that is, death, befall you, and so your bodies die, and return to dust, which is the pu­nishment of sin, yet your souls shall live for ever an happy and a blessed life, as the reward of your return to Christ in the sincerity of a new and righteous life, to which the Evangelical justification belongs.

11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by the Spirit that dwelleth in you.]

Paraphrase 11. And then even for your dead bodies, they shall not finally perish neither, they shall be sure to be raised again; For the Spirit of God, by which you are to be guided and led, is that divine omnipotent Spirit that raised Christ's dead body out of the grave, and if ye be guided by that, animated and quickned by that, live [...] pious and holy life, there is no doubt but God will raise your mortal bodies out of the graves also by the power of that same Spirit that raised Christ's.

[Page 474] 12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.]

Paraphrase 12. By these so many ob­ligations therefore and in­terests of yours, the eternall well-being both of soules and bodies, ye are engaged to give over all care of satisfying or gratify­ing your flesh in its prohibited demands, to live no longer in your former habits of sin, now ye have received the faith of Christ.

13. For if ye live after the flesh, ye shall die; but if ye through the Spirit doe mortifie the deeds of the body, ye shall live.]

Paraphrase 13. For if consenting your selves with the external per­formances of the Mosaical law, circumcision &c. ye still continue to commit those sins which that was set to prohibite, this will bring all destruction upon you; 'tis not the Mosaical Law will keep you from ruine. But if by the faith and example, and withall the grace and assistance of Christ, ye shall actually mortifie all the polluted desires of the flesh, and live spiritually, according to what Christ now requires, ye shall certainly rise to the life immortal, or live eternally.

14. For as many as are led by the Spirit of God, they are the sons of God.]

Paraphrase 14. For this being led by the Spirit of Christ, living after Christs example, and doing what he commands and enables us to doe, is an evidence that we, and not only the Jewes, who challenge it as their peculiar, are (not onely the servants, but) the children of God, and conse­quently that God will deale with us as with children, bestow the inheritance upon us.

15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we note d crie, Abba, Father.]

Paraphrase 15. Nay the truth is, the condition of a Jew (see note on Lu. 9. 10.) is so farre from making men sons of God, that at the best it is but a slavish condition, to be obliged to those performances, which being external, (as circumcision, &c.) and having nothing of goodnesse in them, are done meerly for fear of disobeying, and being punished by stoning and the like (see Theophylact.) Which is just the condition of servants, who must doe what the master commands, or be beaten if they doe them not, (and so was fittest for the Jewes, an hard stubborn people, and accordingly had effect among them, they observed what came so back'd, but what did not, they observed not, which is it that denominates the Law weak through the flesh, v. 3.) But our Christ now hath engaged and drawn us with more liberall bands, the cords of a man, the bands of love, ingenuous commands, such as of our selves we cannot but judge best to be done, and most agreeable to our reasonable natures, and to them added, as to children, the promise of an eternal inheritance, upon our obeying of him; and for the punishments now left in his Church, they are not those servile of stoning and the like, but paternal, such as toward children, removing them from the Table of the Lord, by such fatherly discipline, frownes, and chastisements to reforme them (see Theophylact.) And so his dealing with us is (as with children adopted, and received into the family) paternal and gracious, by which we are allow'd to come unto God, as to a father, to expect all fatherly usage from him, grace and assistance to doe what he now commands us to doe, and the reward of eternall blisse, able infinitely to outweigh all the carnal pleasures and delights of sin, that can solicite us to the contrary. And so this is infinitely an happier condition, then that servile condition of the Jewes, of being bound to doe things which had no goodnesse in them, but as they were commanded, and had no promise of heaven upon the performing them, but punishments upon the non-performance.

16. That same Spirit [...] The Spirit it self beareth witnesse with our spirit, that we are the chil­dren of God.]

Paraphrase 16. And this condition, and manner of God's dealing with us under the Gospel, (see Lu. 9. Note d.) is on God's part a sure evidence to our consciences, if our filial obedience, and being wrought on by these means, be the like evidence on our parts, that we are more then servants, which was the highest that that kind of legall obedience could pretend to, even sons of God.

17. And if children, then heirs, heirs of God, and joynt-heires with Christ: if so be that we suffer with him, that we may be also glorified together.]

Paraphrase 17. And if sons, then (ac­cording to the customes of all nations, see note c.) heirs of heaven, heirs indeed of God the Father, and coheirs with Christ, coming to the inheritance after the same manner that Christ did, to wit, by sufferings v. 29. which are proper for sons also, to suffer first with Christ, and then to reigne with him.

18. For I reckon, that the sufferings of this presentseason [...] time are not worthy to be compared with the gloryready to be [...] which shall be revealedon us, [...] in us.]

Paraphrase 18. And when I mention sufferings, (which as filial chastisements must be expected by us from our father) the sufferings which at this time lie upon us Christians, I must not be thought to look upon them with any sadnesse, even in respect of this present life; for whatever our sufferings are, the deliverance is likely to be so much the more eminent, and illustrious, and glorious toward us that firmly adhere to Christ, (perhaps in this life, in rescuing us, while the Jewes that persecute us, and all others that joyn with them are destroyed, but most certainly in another) that our sufferings will not be thought to bear any the slightest proportion with them.

19. For the earnest expectation of the note e creatureattends the revela­tion. note f waiteth for the note g mani­festation of the sons of God.]

Paraphrase 19. For all the Gentile world are now attending or waiting as it were, to see what you Jewes will doe, who of you be true sons of God, who not, that is, who will now accept and embrace the faith of Christ, who will not, their happinesse depending punctually upon the issue of this.

20. For the creature was note h made subject to note i vanity, not willingly, but by rea­son of him who hath subjected the same, in hope.]

Paraphrase 20. For the heathen world hath for these many years been (for the generality of them) enslaved to Satan, and, by him, to that wretched miserable estate of ignorance and Idolatry, and all those vain and unclean bestiall worships, and so as many as have gone on in those vile courses have been involved also under that desperate impossibility (as to the eye of man) of recovering to the least degree of bliss: And all this not (absolutely) willingly, or upon their own free choice, but by the devils imposing it on them as an act of religion, a concomitant and effect of their Idol-worships (see note g.) in which he commanded all these villanies. This makes it reasonable to suppose of these heathens, that they are willing to be rescued from lving any longer under these slaveries, and the Gospell was the onely means to do that. Thus much of the verse seemes to be best put in a parenthesis, that so that which follows may connect the 19. with the 20. verse, thus, The creature attends the revelation of the Sons of God, In hope,

21. That [...] Because the creature it self also shall be delivered from the bondage of note k corruption into the glorious liberty of the children of God.]

Paraphrase 21. That they also (the very heathens) shall by the Gospell and the grace of Christ be rescued from those courses of sinne, to which they have been so long inslaved, into that glorious condition, not onely of free men redeem'd by Christ out of that bondage to Satan, to live and amend their lives, but even of Sonnes of God, to have right to his favour, and that immarcessible inheritance attending it.

22. For we know that the whole creation groaneth, andis in pangs of child birth [...] travaileth in pain together untill now.]

Paraphrase 22. For this is visible e­nough every where in our preaching, that the Gentiles are very forward to receive the Gospell, when they hear it, while ye Jewes generally reject it, and so the Gentile world is as it were in pangs of travaile, ever since Christ's time till now, ready to bring forth the sons of God, the true children of faithfull Abraham, when the Apostles, who must midwife out this birth, shall but preach unto them, Act. 28. 28.

23. And not onely to but they also [...] And not onely they, but our selves also which have the first fruits of the Spirit, even we our selves groan within our selves, waiting for note l adoption, to wit the deli­verance the note m redemption of our body.]

Paraphrase 23. And as the Gentile world do earnestly expect this discovery (v. 19.) who of you Jewes will receive Christ, who not, that they may reap their advantage by it, have the Gospell freely preached to them; so they that have received the faith, that are already converted, and so have not that want of the preaching or revealing of it, have yet another advantage of this revelation, viz. to have their persecutions at an end, which shall be according to Christ's promise as soon as Christ hath been preached over all the Cities of Jewry, Mat. 10. 23. and so even we our selves waite for this season, and groan in the mean while under the persecutions, expecting one kinde of adoption, deliverance from servitude and oppressions, the rescuing our outward man out of the afflictions which encompass us at the present (see v. 18.) (and de­liverance from which 'tis clear we have not yet attained to) and also from death it self by the resurrection of the body.

[Page 475] 24. For in hope we are escaped, [...] For we are saved by hope: but hope that is seen is not hope; for what a man seethwhy doth he also hope? [...] why doth he yet hope for?]

Paraphrase 24. For though by the promise of Christ we cer­tainly expect this rescue in Gods time, yet this we have as yet no possession of, save onely in hope, which, according to the nature of it, is of things not presently enjoyed, for vision or possession excludeth hope.

25. But if we hope for that we see not, then do we with patience waite for it.]

Paraphrase 25. All that hope doth is to provide us patience of what hardships at present lye upon us, being confident that in God's time we shall be, though yet we are not, rescued out of them.

26. Likewise the spirit alsojoynes in relieving [...], See note on Lu. 10. b. helpeth our note n distresses infirmities: for we know not what we should pray for as we ought; but thesame spi­rit [...] spirit it selfdoth more then inter­cede [...] maketh intercessi­on for us withun [...]ttered groans [...] groanings which cannot be uttered.]

Paraphrase 26. And for the fortifying and confirming of this hope, and this patience in us, even in the time of our greatest present pressures, we have this advantage from Christ now in the Gospel, his spirit that raised him from the dead, and will raise us v. 11. intercedes and prayes for us at the right hand of his father, where he alwayes maketh in­tercession for us, that not what is most easie, but most advantageous, may be sent us. And so though according to the noti­on of things under the law, temporal felicity was a very considerable thing, and affliction in this world an expression of God's wrath; now under the Gospell there is a speciall kinde of provision made, by assuring us that God knows best what is for our turns, and consequently that when we pray, but know not our selves what is best, nor consequently what we ought to pray for particularly, health, or wealth, or honour, then Christ joynes his helping hand to ours, joynes his all-wise and di­vine prayers (for that which he knows we most want) to our prayers, and so helps to relieve us in all our distresses, not by rehersing or reciting all our particular requests, and inforcing them upon his father, but (which is far more for our turnes) presenting unto him our general wants, interceding, yea more then interceding for us, even powerfully bestowing those things which are truly best for us, though oft-times they be least for-our palates at the present.

27. And he that searcheth the heart knoweth what is the minde of the spirit, that [...] because he maketh intercessionperhaps, for holy things [...] for the Saintsaccording to God [...] according to the will of God]

Paraphrase 27. [...] that [...] of hearts knoweth our wants exactly, understands also the desire and intention of the spirit of Chr [...] [...] heed of its being articulately formed in words, viz. that interceding for all holy men, it askes for them all those things that tend to the ma­king them better, whatsoever God likes, and thinks best for them, not what they like themselves (and this immediately God grants to us, whatsoever it is, sometimes tribulations and afflictions, as the most proper and agreeable for us.)

28. And we know thator, God cooperates all to good, for the Kings MS. reads [...] all things work together for good to them that love God, to them who are the called note o accordingto purpose [...] to his purpose.]

Paraphrase 28. And accordingly this we know and finde, that all things that doe come to pass, or befall them that sincerely love God, those that cordially adhere to him, or that according to the purport of the Gospell are received and favoured by him (see Rom. 1. 6. and note on Mat. 20. c.) doe by the graci­cious disposition of God concurre and cooperate to their advantage, which sure is a signe that the spirit of Christ by its in­tercession obteines for all such those things that are best for them v. 27. though not at present so pleasing for themselves.

29. For whom he did foreknow, he alsohath pre­ordained [...] did predestinate to be conformed to the image of his Sonne, that he might be the first born amongst many bre­thren.]

Paraphrase 29. For indeed whatsoever thus befalls us is not to be look'd on as the act of man, by some generall permission onely of God, but as his special decree and choice for us. For all whom God hath foreapproved and acknowledged for his, according to the purport of the Gospell, whom he knew as a shepheard doth his flock, Joh. 10. 14. (that is, the lovers of God, so favoured by him, v. 28. and c. 11. 2.) those he hath also foreappointed to suffer, 2 Thess. 3. 3. after the manner of Christ, Phil. 3. 10. that they might be like unto him as younger brothers unto the elder, Heb. 2. 10. and 12. 2. that he might have a Church of persecuted Christians attaining to deliverances, and to glory v. 18. just as he himself hath done before them.

30. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.]

Paraphrase 30. And those whom he hath thus predetermined to sufferings, those he hath accordingly called to suffer actually, 1 Pet. 2. 21. and those whom he hath thus called to suffer, those upon such tryals sincerely past, he justifieth, or approveth of, commendeth, and pronounceth them sincere; and those again he either hath, or certainly will reward with eternall glory.

31. What say we then c. 6. 1. What shall we then say to these things? If God be for uswho shall who can be against us?]

Paraphrase 31. What difficulty then can there be in all this? what matter of doubt but that it will go well with us? For if God be a friend, all tends to our good (which was the thing to be proved v. 28. and is proved convincingly v. 29, 30. by an argument called by Logicians Sorites.)

32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?]

Paraphrase 32. For he that parted with his own Son in his bosome, and delivered him up to dye for our sakes, how is it possible that he should not complete that gift by bestowing all other things that are profitable for us? and either afflictions or deliverances from present pressures, as he sees them most for our reall advantage.

33. Who shall lay any thing to the charge of God's elect? It is God that justi­fieth.]

Paraphrase 33. Who shall produce a­ny accusation against those whom God doth approve of? (This the Jewes did most bitterly against the Christians, and especially against Saint Paul the Apostle of the Gentiles, judging them for breakers of the Law &c. c. 2. 1. and c. 7. 2.) 'Tis certain that God hath acquit­ted them.

34. Who is he that condemneth? It is Christ that dyed; yea rather that is ri­sen again, who is even at the right hand of God, who also maketh intercession for us.]

Paraphrase 34. And then who dares be so bold as to condemne them? As for us, whatever we suffer here, our comfort and sure ground of hope and rejoycing is, that Christ our Lord and Captain hath suffered before us, and, which is more for our advantage, to assure us of delivery either here or hereafter, our crucified Lord is risen again, is ascended to the greatest dignity, and now reignes in heaven, and is perfectly able to defend and protect his, and hath that advantage to intercede for us to his Father (which he really doth v. 26.) to help us to that constantly, which is most for the supply of our wants.

35. Who shall separate us from the love of Christ? shall tribulation, or di­stress, or persecution, or famine, or nakedness, or perill, or sword?]

Paraphrase 35. And then 'tis not in the power of any persecutor on earth to put us out of the favour of God, or to deprive us of the benefits of his love to us, when Christ hath thus fortified us, and ordered even afflictions themselves to tend to our good; we may now challenge all present or possible evills to doe their worst, all pressures, distresses, persecutions, wants, shame, the utmost fear, and force, the sharpest encounters.

36. (As it is written, For thy sake we are killed all the day long, we are ac­counted as sheep for the slaughter.)]

Paraphrase 36. (As indeed 'tis the portion of a Christian to meet with all these things in the discharge of his duty, and to have never a part of his life free from them, our Christianity being but as it were the passage to our slaughter, according to that of the Psalmist, Psal. 44, 22. spoken of himself, but most pun­ctually appliable to us at this time, For thy sake &c.)

[Page 476] 37. But [...] Nay in all these things we are more then conquerors, through him that loved us.]

Paraphrase 37. No certainly; we have had experience of all these, and finde these have no power to put us out of God's favour, they are on the contrary the surest means to secure us in it, to exercise our Christian virtues, and to encrease our reward, and so the most fatherly acts of grace that could be bestowed on us, through the assistance of that strength of Christ enabling us to bear all these, and be the better for them.

38. For I am perswaded that neither death, nor life, nor angels, nor principa­lities, nor powers,nor the present things not these that are to come. [...] nor things present, nor things to come,]

Paraphrase 38. For I am resolved that neither fear of death, nor hope of life, nor evill angels, nor persecuting Princes or potentates, nor the pressures that are already upon us, nor those that are now ready to come,

39. Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.]

Paraphrase 39. Nor sublimity of ho­nours, nor depth of ignomi­ny, nor any thing else shall be able to evacuate the promises of the Gospell, or deprive us of those advantages which belong to Christians (according to God's faithfull promises) immutably, irreversibly.

Annotations on Chap. VIII.

a Note: [...] V. 2. The law of sin] What [...] the law of sin here signifies, is discernible by the phrase immedi­ately foregoing, [...], &c. the law of [...] spirit of life by Jesus Christ, which unquesti­onably signifies [...] then the holy Spirit now under the Gospell, which frees us from that which the Law was not able to do. So saith Chrysostome and Theophy­lact, [...], The law of the spirit he there calls the spirit, or holy spirit. And then proportionably the law of sin must signifie sin it self, which this holy spirit given by Christ in the Gospel [...], say they, hath mortified. This those two antients presse, in opposition to some [...] evil tongues, which interpreted the law of sin to be the Mosaical Law. Of which yet the same Apo­stle in the precedent chapter, saith that it is spiritual, v. 14. and holy, just, and good, v. 12. spiritual, as gi­ven by the spirit of God, and the teacher and cause of virtue; and holy, just, and good, as giving rules of Piety, Justice and Charity, and as they add, Chrysost. t. 3. p. 184. l. 1. [...] that which hath power to take away sin, and Theophyl. p. 66. [...] an enemy to sin. And in this sense the phrase is evident­ly used ch. 7. 23. where bringing into captivity to the law of sin is no more then bringing to the commission of sin, or as Theophylact [...] to the pow­er and tyranny of it.

b Note: [...] V. 3. The flesh] [...] the flesh in this place cannot so fitly be said to signifie the state or condition of men under the Law (mention'd c. 7. Note c.) but that which is the means by which occasionally (as the [...] notes) the Law became so weak and unable to restrain men, viz. the carnall or fleshly appetite, which is so contra­ry to the proposals and prescriptions of the Law. So c. 7. v. 18. I know that in me, that is, in my flesh, that is, the carnall part of a man, (such especially as is there represented, and defined v. 14. to be carnall, and sold under sinne) dwelleth no good thing: so here v. 1. They that walk after the flesh, are opposed to those that walk after the spirit, and that are in Christ Jesus: and so v. 4. 5, 6, 7. where the [...], minde, or desire, of the flesh is enmity to God, direct opposition to him (viz. that law in the members warring against the law in the minde, c. 7. 23.) and v. 8. 9, 12, 13. And so in this verse, viz. that the carnality of mens hearts was too strong for the Mosaicall Law to do any good upon them. And so the Law was weak, not absolutely, but [...], through the flesh, that is, The Mosaicall dispensation by the promises and terrors which it pro­posed, was not able to subdue carnall affections, to mortifie lusts, to bring men to inward purity, which to the flesh was more ingratefull then that temporall, pro­mises should perswade any man to undertake it, when there were not temporal punishments to drive them to it, as in case of Concupiscence, opposed to that inward purity, there were not, (see Note on ch. 7. e.) And so 'twas not possible for the Law to bring them to any good, Christ's reformation was necessary thus to call car­nal sinners to repentance.

c Note: [...] V. 4. Righteousness] The word [...] is any thing that God hath thought meet to appoint or command his people (see c. 2. 26.) from [...] meet or right, as [...], or [...] an ordinance, or decree, are from [...] and [...], being pleased, or thinking good. It is answerable to the Hebrew [...] Num. 30. 17. Deut. 4. 14, 40, 45. Ps. 119. 12. and denotes those lawes which God had given to the Jewes beside the Moral Law, or law of Nature to all, the peculiar or­dinances of Circumcision, &c. So Heb. 9. 1. The first covenant had [...] ordinances, [...], saith Theophylact, types, institutions, lawes, as also [...] worships, and [...], meaning the Tabernacle, all which were peculiar to the first cove­nant, the Mosaical oeconomy; so Luk. 1. 6. where to [...], the commandements or Moral Law, is subjoyned [...] ordinances, or Jewish observances. And so here [...] is the ordinances of the Law, or statute-law, as it were, as that of Circumcision, &c. which being designed by God to teach them abstinence from all impurity, but not so made use of by the car­nal Jewes, is said here to be perfected and compleated by Christ by his plain precepts of inward purity. By this perhaps may be explained Rev. 19. 8. where of the [...], fine linen pure and white, it is affirmed, that it is [...], which may be rendred the ordinances of the sanctuary (for so [...] si­gnifies Heb. 9. 2, 8.) that is, the garment that the Priest, when he entred into the Sanctuary, was to wear, by the Levitical Law. See Note on Rev. 19. a.

d Note: [...] V. 15. Cry, Abba, Father] The phrase [...], may perhaps best be rendred crying Abba, that is, Father, so as the [...] be the Neuter, not Masculine gender, and the abbreviate of [...], or [...], which is by interpretation, or, which is. If that be not it, both here and Gal. 4. 6. then, as Mar. 14. 36. (when it is used by Christ, who spake Syriack, 'tis cer­tain that it was but the same word twice repeated) so must it be here, and no more then a form of compella­tion, wherein a son expresseth his confidence and de­pendence on his fathers kindnesse and goodnesse to him; or else a form of petitioning, as in Christ it was, Abba, Father, all things are possible to thee, remove this cup from me. And so it signifies no more then to look upon God, as children on a father, as on one that means all good to us, if we be not wanting to our selves; referring to his rich Evangelical promises, in op­position to the more servile affections of the Jewes, which performed those external obediences onely that were commanded under penalties, but had no care of purity and uprightness of actions, as slaves, and not as [Page 477] sons. That this should be taken from a Roman form of haeredipetae, suing to a rich man for his inheritance, is but a fancy, sufficiently confuted by this, that the crying Abba here supposes having received the Spirit of ado­ption, and doth not prepare for it. And so Gal. 4. Be­cause ye are (not, that ye may be) sons, God hath sent the Spirit of his Son into your hearts, crying, Abba Father; where first they are sons, and have the Spirit of Christ in their hearts, that filial spirit, and because they are such, God hath sent, &c. As for that that fol­lows, And if sons, [...] then heires, that is not peculiar to the Romans neither; for though among them the chil­dren of both sexes were admitted to inherit, but among the Jewes the females were not admitted, save in defect of males, yet speaking here of sons, he may very fitly referre to sons among the Jewes, and from the law of their inheriting the fathers goods, conclude of all chil­dren of God, and not only of males (for that difference is not at all considered here) that they shall doe so too, that is, be heirs also. Besides, it was a law among the Jewes, as well as the Romans, that adopted sons, in re­spect of inheriting, were equall with naturall; and that is the thing that is chiefly here meant by, If sons, then heirs, that is, this adoption into sonship is as sure to bring us the inheritance, as if we were the natural sons of God.

e Note: [...] V. 19. Creature] The word [...] the creation or creature, being a general word, without a restraint (and likewise with [...] all joyned to it v. 22.) is here set to comprehend all mankind, the Gentiles as well as the Jewes, and (having before spoken of the Jewes) here the Gentiles peculiarly. [...] Thus [...] and [...] are all one, the creature, and the world, and [...], all the creation, (as the same is express'd here v. 22.) and [...], all the world, Mar. 16. 15. which is in S. Matthew in the parallel place, Mat. 28. 19. [...] all nations, and so Col. 1. 15. and so also [...] the world simply, as [...] creature here, for the hea­then world, 2 Pet. 1. 4. and elsewhere. So [...] a new creature, 2 Cor. 5. 17. is all one with [...] the new man, Eph. 4. 24. All by Hebrew idiom, wherein [...] creature, signifies man among their Rabbins, as when they say of God, [...], he shall come to judge the creatures, that is, [...] men. And that this is the meaning of [...] 1 Pet. 2. 13. every humane creature, that is, the heathens peculiarly (as farre as the Relative [...] subjection will extend it, that is, to all heathen magi­strates in authority over them, which is the importance of all v. 17. not all men absolutely, but all superiors, as it followes, [...]) will appear, 1. by the doctrine which he is there confuting, that of the Gnosticks, which taught liberty and manumission of Christian servants from heathen masters, and proportio­nably of Christian subjects from heathen Kings; and 2dly by the particularity of his care v. 12. that their conversation should be good among the Gentiles, that they might not speak ill of them as of evil doers, which they would be most apt to doe, in case they should with­draw their obedience from their lawfull Princes, as soon as they were become Christians; and 3dly by the use of the phrase [...] all men in the same sense, [...] for the Gentiles among whom they lived, Rom. 12. 17, 18. with whom they are there required to live peaceably, and to doe nothing but what might be [...] good before them. From which generall precept the A­postle there immediately proceeds to (the same particu­lar, which is the matter of S. Peter's command) obe­dience to the supreme power (then heathen) ch. 13. 1. (see Note on Col. 1. 6.)

f Note: [...] Ib. Waiteth] What is here said of the [...], the expectation of the creature, that is, of the Gentile world, must be understood according to the sacred prophetick dialect, wherein men are said to desire, and seek, and hope, and expect that (sometimes) wch they doe not distinctly know or think of, upon this score, that it is the general, indefinite, though not the particular, determinate object of their desires; that, sup­posing men to desire that which is best for them, most for their present turn, this being most eminently so, is the only true matter of satisfaction to those their appe­tites. Thus all men being supposed to desire felicity, are said to expect and desire Christ, because he is the onely true way to that: As on the other side, the wick­ed, that pursue an evil course, are by the wise man said to seek death, though 'tis sure they have no parti­cular designe upon it; and so Prov. 8. 36. to love death. Thus when Jacob Gen. 49. calls Shiloh, or the Messias, [...] the expectation of the Gentiles, and on whom the Gentiles shall trust, and so Hag. 2. 7. The desire of all nations shall come, that is, literally the Temple (that should then be reedified) and under that shadow, Christ, he in whose coming was contained a full satisfaction to all the wants, and desires▪ and thirsts of all the heathens in the world. And so here it is not at all necessary to the verifying of this speech of the Apostle, that the Gentile world all this while, (or even at that time wherein he spake) should either know Christ, or what 'twas to be the sons of God, or that the revelation of this by the preaching of the Gospel to the Jewes tended so particularly to their advantage: But, as the Gospel of Christ was the collection of all those advantages that they aspired to, and as being the sons of God was the believing on Christ when he was preached, so the Apostle, that knew that upon the ha­ving preach'd over all the cities of Jewry (and so made discovery, who of them would repent and believe the Gospel, who would be finally contumacious) the Gospel should immediately be preached to the Gentiles, and so the blessedst thing in the world befall them, the sa­tisfaction to all their desires and groanings, may truly say, that the expectation of the Gentile world attended and waited for this. Which interpretation will be more perspicuous, when it is considered, that both [...] lifting up the head, or, as Theophylact fetcheth it, [...], from holding out and bending forward the whole head to that which is firmely hoped for, and the [...] waiting, [...] or attending, that follows, are but phrases noting the approach of any thing, and not their explicit knowledge that it doth so; as when Christ bids them, when such and such things come to passe, lift up their heads, for their redemption draweth nigh, Luk. 21. 28. that is, then your deliverance approacheth, though perhaps many of them that should have their parts in it, knew nothing of it. And indeed [...] being best rendred attendeth, waiteth, notes onely this period to be it, before which the Gospel was not to be so freely preached to the Gentiles and after which it was, and is not to be restrained to their looking, or expecting of it.

g Note: [...] Ib. Manifestation] The word [...] Revela­tion signifies the explaining or displaying somewhat that was before obscure and covered, and so the re­velation of the sons of God will be the discovering who are truly such. This was to be done among the Jewes, who all pretended to that title, by the Apostles preaching the Gospel to them, in the power of Christs resurrection; and they that did not now receive him so testified, 'tis evident they were bastards and not sons, though before, they might have the excuse of ignorance to extenuate their fact, Luk. 23. 34. 1 Cor. 2. 8. Thus it is said by old Simeon of Christ (which should prove for the falling and raising of many in Israel, Luk. 2. 34. a stumbling block to the proud obstinate Pharisee, but a means of raising the humble sinner to new life, and a signe that should be matter of contradiction, a strange person, that should be matter of great dispute [Page 478] and division among the Jewes, some believing and o­thers rejecting him) that by this means the thoughts, or machinations, [...] or designs, of many should be revealed, that is, by their dealing with Christ it should be disco­vered what kind of men they were, truly pious, or no, those obedient children of God which they pretended to be, or else the quite contrary. Now because by the Apostles preaching of Christ to the Jewes this disco­very was to be made, and so the Gospel first preached to them, before they went to the Gentiles, and upon the Jewes rejecting Christ, the Apostles were then to depart and goe to the Gentiles, therefore the creature, or Gen­tile world, are said earnestly to expect, or wait for, this discovery, as a thing by which they were to receive this great advantage, [...] (in the end of ver. 20. which must connect with this, the former part of that verse so farre being but in a parenthesis) in hope that they also ver. 21. that is, the Gentiles, that shall receive the Go­spel, as well as the believing Jewes, shall be redeemed from their customes of sin, which made them such slaves, and become partakers of that glorious title of sons of God also.

h Note: [...] V. 20. Made subject] The only difficulty here is, by whom the heathen world was subjected to that which is here called vanity, [...] and after [...] corruption, ver. 21. For though here the passive [...] was sub­jected might be so rendred as to referre to no other Agent but themselves, that [...] the spon­taneous devil, that most of our mischief and sin is im­putable to, yet here followes, in this verse, mention of the [...] he that hath subjected them; [...] and 'tis also affirmed of the creature, that is, the Gentile world, that it was thus subjected, [...], not willingly, but [...], because of him, whosoever it is, that subjected them. The place is generally interpreted of God, that he is the [...], and if so, it must then be said that he subjected the heathen not by any positive act, but (as he is said to harden) by desertion, & leaving to themselves, to which this slavery to their customes of sin is consequent. But it may also be interpreted of the Devil, who by Gods permission (in just punish­ment for their Idolatries) had, and exercised such pow­er among the heathens, and engaged them in all wickednesse. And this is perfectly agreeable with the truth of the fact. For the Devil being worship'd by the heathens, did by that means infuse into their wor­ships all the villany in the world, made all unnatural sins part of their devotions, in their mysteries, Eleusi­nia sacrae, Venus and Flora's feasts, &c. and so what they did in that kind they did not willingly, as 'tis here said, but in obedience to this [...], that is, the De­vil that had gotten such authority among them, and kept them in this [...] slavery, [...] or servitude, of corruption, doing it. in obedience to his commands. Thus doth Eusebius, l. 4. c. [...] tell us of Carpocrates, that it was his avow'd doctrine, that there was no other way of escaping or appeasing the [...], worldly princes, as they called them, but by paying them their dues by all their [...] unnatural fil­thinesse. And we know 'twas most ordinary among the heathen to have sacrificing of men and devoting them prescribed ad pacanda numina, to appease those false gods. Thus are men said to be caught, and held in the snare of the Devill, [...] and [...] taken alive, or captive, by him, 2 Tim. 2. 26. which concludes them in the state of slaves and servants forever after, till by repentance and reformation they get out of it. And there is no circumstance in the whole Context, that ren­ders this improbable to be the meaning of it, but on the contrary this subjection from whence they hope to be delivered, is opposed to that freedome which Christ gives, and that is, from the hands of enemies, Luk. 1. 74. that is, from Satan, &c. who may therefore be re­solved to be the [...] he that subjected them. That which hath enclined interpreters to apply it to God is, first, the [...] in hope, which followes, it being not imaginable that the Devill should subject them thus, in hope, &c. But that seems to be a mistake, the [...] in hope belonging to the end of the for­mer verse, [...], waites in hope, all the rest of the 20th v. being read in a parenthesis, as the reason of their waiting, v. 19. Secondly, the resolving that [...] creature signifies the other creatures of God, beside man; but that hath been shewed to be a mistake also, Noted.

i Note: [...] Ib. Vanity] [...] vanity hath a double notion, one as it referres to the heathen Idols, which being [...] nothings, are called [...] vaine, or vanities, Act. 14. 14. and so vanity here is all their ignorant fil­thy Idol-worship; and so 'tis Eph. 4. 17. where he warn­eth them not to walk, as the rest of the Gentiles do, in the vanity of their own minde; [...] and so [...] they grew vain, Rom. 1. 21. and [...], vaine by na­ture, in the Book of Wisdome, speaking of that popular custome of Idolatry, that had generally over-run them all, and so 2 Pet. 2. 18. Another notion of the word there is as it is rendred by Hesychius, [...], wretched, miserable. And both these may seem to be here put together, as the course of the Gentiles was an ido­latrous, villanous, and withall an unhappy wretched course (to which the Devill had brought them, and God in his just judgements had delivered them up, for their despising the light of nature) of which some of them were so sensible, viz. those that by study of Phi­losophy, or travail into Aegypt (where they might hear of the worship of the true God) came to any know­ledge of the truth, that they express'd their dislike of their own wayes, and their desires to be rid of these so great burthens, that thus press'd down their Soules. Thus did Porphyrie and others lament the impurities of their natures, which they found within themselves, and set up a speciall project and pursuit of [...] purgatives, and, when other helps failed, made use of [...] and [...], magick and sorcery to that end, consulted with the Devill to help to make them pure; and this, as discerning this want of purity to be utterly destructive of that true happiness which, as rationall creatures, they could not but seek after. And in this respect it is, that here 'tis said of these heathens, that they were thus subjected not willingly, but through Sa­tan's malice, and God's just judgements upon them, and yet had some kinde of dark hope, that they should have some means allow'd of rescuing them, and so did in a manner expect Christ, and waite for a reversion of the Gospell, when the Jewes had done with it, and so (as 'tis observable in the Acts) when he was preach'd unto them and the Jewes together, did more readily and uni­versally receive him, then the Jewes did.

k Note: [...] V. 21. Corruption] [...] signifies sometimes those abominable unnaturall uncleannesses which the Gentiles were guilty of, [...], 2 Pet. 1. 4. the corruption through lust which was in the world, the unnaturall lusts among the Gentiles and Gnosticks. So again 2 Pet. 2. 12. [...], made to corrupt, or good for nothing but to corrupt others, an expression of [...], unnaturall irrationall creatures; and again in the end of the verse, [...], in their corruption, which what it signifies may be guess'd by the luxury and licentiousness that followes v. 13. and [...] living luxuri­ously in their deceits, or hereticall Gnostick practices: so again [...] v. 19. servants of corruption, answerable to [...] here, the servitude of corru­ption, in the same sense clearly, and this very agreeable to Deut. 4. 16. lest you corrupt your selves, &c. So Wisd. 14. 12. having said that the devising of Idols is the beginning of fornication, he adds that the invention of them is [...] the corrupting of life. And in [Page 479] Philo de special. leg. praec. 7. we have [...], corruption, fornication, adultery, severall branches of sinne against that law. (See Note on 2 Pet. 1. b. and c. 2. b. and Col. 2. h.)

l Note: [...] V. 23. Adoption] [...] adoption signifies the as­suming those into the number of children which are not so naturally. In the 15. v. it is set opposite to [...] servitude, and v. 21. it is called [...] the liberty of the sonnes of God; for they that are adopted, if they were servants before, are made free men and sonnes to­gether: and so here it may signifie the change of state from servitude to son-ship; and because it is spoken of in this verse as a thing not yet had, but expected by Saint Paul and such as he, those that had the first-fruits of the spirit, that is, had received the Gospell, and be­lieved in Christ, and so were already Sonnes of God, re­ceived into his family by adoption, therefore it must here be taken in some other notion, different from that which is ordinary, and in opposition to some other ser­vitude; and the [...] that followes, will incline to interpret it an assumption and delivery out of that that then lay upon the body, the persecuti­ons (a kinde of Aegyptian servitude) which lay then sharply upon the Orthodox Christians, and that partly by rescue here out of them, granting them Halcyonian dayes, as upon the destruction of the Jewes, their per­secutors, they had, and partly by the resurrection of the body, for those that were not thus rescued in this life.

m Note: [...] Ib. Redemption] [...] signifies deliverance generally, and that from pressure or calamity, present or approching, [...], escaping, release; and so [...] may well be the bodies escaping from those pressures and perils that lye upon that, and make it groan also (though in another sense then that wherein the word is used v. 22. according to the use of Scripture-style and the figure [...], [...] of using a word, that had been used before in a different sense) Thus Luk. 21. 28. your [...] redemption, deli­verance from persecutions, draweth nigh; and so it seems to be used here, of which he saith v. 24. that in hope they are escaped, and in the mean time with patience ex­pect, v. 25. And of these distresses, and the advantages of, and deliverance from them, he continues the dis­course from hence to the end of the Chapter, (as he had begun it v. 17, 18.) as that wherein our conformity with our elder brother consisted, to suffer, as he did, and wherein their delivery, so glorious and remarkable, would be a first preparative conformity to his resurre­ction. But this not to exclude, but include also the far­ther deliverance of the body from death it self, by the resurrection, which is answerable to Christs resurrecti­on also, and promised as the onely means to support their faith, and patience, who should not be delivered here, but lose their lives for the faith of Christ. Thus the word is used 1 Cor. 1. 1.

n Note: [...] V. 26. Infirmities] The word [...], and [...], weaknesse, weak, and being weak, in the New Testament oft signifies diseaset, distresse, miseries, afflictions, that befall our humane state; so Mat. 8. 17. it signifies the disease that Christ cured, and so Luk. 13. 11, 12. Joh. 5. 5. and 11. 4. Act. 28. 9. and so [...] sick, Mat. 25. 39. Luk. 10. 9. Act. 4. 9. and 5. 15, 16. 1 Cor. 11. 30. (as on the contrary, [...] the strong, Mat. 9. 12. signifies the healthy) and [...] Mat. 10. 8. 25. 36. Mar. 6. 56. Luk. 4. 40. 7. 10. 9. 2. Joh. 4. 40. 5. 3, and 7. so c. 6. 2. 11. 1, 2, 3, 6. Act. 9. 37. 19. 12. Phil. 2. 26, 27. 2 Tim. 4. 20. Jam. 5. 14. (and very oft for sin the disease of the soul.) And so it signi­fies here, even all the sad particulars mention'd v. 35. and which, if the Context be observed, will appear to belong unto this place, and will be agreeable to the no­tion of [...], which signifying [...], labour, sor­row, is frequently used for disease, distress, and rendred by the word here used, [...] weaknesses; so is the word used 1 Cor. 2. 3. referring to the persecutions and dangers that Paul at Corinth had met with in his preaching. See note on 1 Cor. 8. b. and on Gal. 4. [...].

o Note: [...] V. 28. According to his purpose] The phrase [...] according to purpose is byin Praef. Cat. p. 1. Cyril of Hier [...] ­salem thus interpreted, that it signifies [...] every mans genuine choice, and resolution of mind, that love of God that casts out feare, that courage that is not daunted with sufferings, (not, as Grodecius inter­prets it, cujuslibet propriam voluntatem, in opposition to God's, but, I say) every man's genuine, that is, sin­cere, choise, or purpose, in opposition to the hypocriti­cal, temporary, outward profession of some that enter into Christianity. For as in him it followes, [...], if thy body be present among the disciples of Christ, or the illuminate, but thy mind go not along with thy body, it profits thee nothing. Thus, saith he, Simon had his body baptized with water, but not his heart illuminated by the Spirit; his body descended into, and ascended out of the water, but his soule was not buried with Christ, nor raised again with him. And so he concludes, [...], the purpose of mind when it is genuine, or intire, all one with [...] pur­pose of heart Act. 11. 23. (not, as the interpreter reads, propositum cùm adest proprium) renders thee called, that is, puts thee in number of those who are styled the called of God, that is, sincere disciples of his, to whom this Gospel-privilege here belongs, that all things tend to their good, from tribulation to death it self. So in the same author a little before, [...], a good pur­pose and resolution (consequent to the [...] and [...] having their names enrolled, and their persons entred into the military calling) is used as a phrase to expresse them to be Christians that had re­solvedly taken that calling upon them. And so indeed [...] is oft taken in the Old Testament for a follower, adherent, subject, servant, especially in an army, 1 Kin. 1. 41, 49. 2. Sam. 14. 11. This is clearly the in­terpretation of that very ancient Father, making our sin­cere embracing of Christs discipleship (or the being cal­led, that is, wrought upon by Christs call effectually, and not bringing onely the body to Christ, and leaving the mind behind) the condition without which the pro­mises and advantages of the Gospel doe not belong to any. In the same sense asEd. Sylb. p. 325. l. 18. Clemens Alexandr. Strom. 7. speaking of the one true Church, in opposition to heretical mixtures, saith, [...], into which those that are just according to purpose are admitted; in the sense that elsewherep. 197. l. 15. [...], every mans purpose, andp. 200. l. 52. [...] a purpose, or resolution, of single life is used by him. In like manner Theophylact, [...], A man becomes called according to purpose, that is, according to his own choice, for, saith he, [...], Calling is not sufficient, for then all should be saved, for all are called, but there is need of our will and choice in obeying the call. But if the word [...] purpose be applied to God, which calls (and not to them which are obedient to the call) then the meaning must be, those that are called according to purpose, that is, those that according to Gods counsels revealed in the Gospel, are the men to whom Gods favour, and so his promises belong. That the former of these is rather to be imbraced in this place, may be conjectured by the nature of the subject, which this phrase called ac­cording to purpose, is set to expresse, viz. those that love God, which are Christians, endued with that grace of charity, or love of God, which will fit them to suffer for, or with Christ, and if it doth so, doth by that appear to be cordial and sincere, not hy­pocritical. And of such constant resolute lovers of Christ [Page 480] it is here said, that it is one of the privileges of the Go­spel, that all things (how sharp soever) that befall them, doe tend to their good. And so [...] here, one that is called according to purpose, one that stedfastly and cordially adheres to God, will be directly all one with [...], Act. 11. 23. one that with purpose of heart adheres to the Lord. And though Rom. 9. 10. [...] purpose be clearly applied to God, and that in the matter of election without consideration of works, onely [...], in respect of God that calls the Gentile Idolaters to Christ, when the perverse Jewes are left to themselves, yet that which determines it there to God is not onely the matter which makes it necessa­ry, but the very word [...] of God joyned with [...] purpose, the purpose of God to call the Gentile world to the knowledge of Christ. And in other places, as there is [...], Ephes. 3. 11. the eternal purpose (of God again,) or God's promise concerning the severall ages of the world, so there is also [...] purpose 2 Tim. 3. 10. which demonstratively signifies a grace or vertue among Christians, being joyned with [...] faith, [...] long-suffering, [...] charity, [...] patience, and sure signifies a generall good resolution and purpose of mind, having an influence on the whole Christian life, and so fit to follow [...], the whole con­versation next before it.

CHAP. IX.

1. I Say the truth in Christ, I lie not, my conscience also bearing me witnesse note a in the holy Ghost]

Paraphrase 1. These things being so, that there is no true purity or consequent justification to be had by the Law of Moses, nor any way but by Christ, whatsoever ye think of me, (looking on me, I know, with an evil eye, as if I were your enemy) I protest before Christ, and testifie to you, my brethren of the Jew­ish nation, that truth, of which mine own conscience in the presence of the holy Ghost (that is privie to, and searcher of hearts) is witnesse to me,

2. That I have great heavinesse and continuall sorrow in my heart.]

Paraphrase 2. That the thought of my brethren the Jewes, that depend upon the Law, and confide in their own righteousnesse, and will not be brought to look after Christ, and that inward purity by him prescribed, in stead of the external circumcision, &c. is matter of great grief and incessant torment to my soul.

3. For I could wish that my self werean anathe­ma [...] note b accursed from Christ, for my brethren, my kinsmen according to the flesh;]

Paraphrase 3. So farre am I from de­serving to be thought (as I am) their enemy, that I could be content that I were separate or excommunicate from Christs Church, not onely to want the honour of Apostleship, but to be the most abject creature▪ separate from the body of Christ, the communion of Saints, and so delivered up to Satan, (see note on 1 Cor. 5. e.) Or that, as Christ being not accursed, or worthy of any ill, became a curse for us, so after his example, any the saddest condition might fall on me; Or, if it were possible, and if it might any way tend to this end, I could, me thinks, be content to part with all mine own hopes and interests in Christ, even mine eternall heaven and blisse, on condition my brethren and consanguineans, the Jewes, would leave their trust in the Law, and in their being Abraham's seed, and come in to the Gospel, and make use of the privileges that are allowed them there. So passionate is my love toward them, that I could endure any losse by way of expiation for them, to rescue them from their infidelity, and the destruction that attends them.

4. Who are Israelites; to whom pertaineth the adoption, and note c the glory, and the covenants, and the giving of the Law, andthe wor­ship, [...] the service of God, and the pro­mises;]

Paraphrase 4. They being the people to whom Christ was prima­rily and principally sent, the posterity of Abraham, and Isaac, and Jacob (and favoured by God for their fathers sakes) and honoured with the privilege of being acknowledged as sons, or people of God, the privilege of having God present among them, his majesty shining, as it did in the ark, 1 Sam. 2. 12. Psal. 83. 3. the covenants, that is, both the word of the covenant, and the sacrament of the cove­nant, circumcision and sprinkling of blood, Gen. 17. 10. Exod. 24. 8. the giving of the Law to them in tables, the prescript manner of worship appointed by God himself, and the promises of the Messias, &c.

5. Whose are the fathers, and out of whom as concerning the flesh Christ came, who is over all, note d God blessed for ever. Amen.]

Paraphrase 5. They coming from the Patriarchs, and Christ the (incarnate) Son of God coming from them, taking his flesh, and being born of a Jewish woman, though he were above and over all creatures in the world, God blessed for ever, the title by which the one supreme God was known and express'd among the Jewes.

6. But it is not possible that, [...] Not as though the word of Godshould have mis­carried [...] hath taken none effect: For they are not all Israel, which are of Israel.]

Paraphrase 6. But whatsoever becomes of these children of Abraham according to the flesh, yet for all this the promise of God made to him doth no way miscarry, the sins of Abraham's carnal seed cannot make God's promise to be frustrated, ch. 3. 3. (from which place to this, the discourse begun ch. 3. 2. had been interrupted, and not resumed again till now, and here resumed and pursued) for the promise was not made to his carnal, but spiritual seed, to believers begotten after the image of his faith; the privileges made to Israelites doe not belong to all that are of the stock of Jacob.

7. Neither because they are the seed of Abraham, are they all children: but in Isaac shallthe seed be called to thee, [...] thy seed be called.]

Paraphrase 7. Nor doth the adoption (the second privilege v. 4.) or the privilege of being received in by God as his peculiar people, belong to all that are come from Abraham, for it was once said to Sarah, Gen. 21. 12. that the promised seed should be confined to Isaac's line (or, from Isaac shall come the blessed seed, or, that shall be the blessed seed that comes from Isaac, see note on Mat. 2. k.) and Ismael, though he were Abraham's child, should not inherit, nor have any part in it, or (as Theophylact) those shall be the seed of Abraham, who are born after the manner of Isaacs birth, that is, by the word or promise of God.

8. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.]

Paraphrase 8. Which signifies that the privilege of adoption belongs not to all Jewes, or to men as being born of that stock, but being made over by promise, it belongs to those to whom the promise was made: that is, not to those that expect justification by observation of the Mosaical law of circumcision, &c. or depend upon their absolute election, as Abraham's seed, and so live negligently and securely; but to the faithfull regenerate Christians, which are the seed adumbrated in Isaac, and called the children of promise here, & heirs according to promise, Gal. 3. 29. the men to whom the promise belongs which was made to the faithfull Abraham, and such as he was, begotten spiritually after the similitude of his faith, though they sprang not from his loyns.

9. For thisspeech was a speech of promise, [...] is the word of promise,According to this time [...] note e At this time will I come, and Sarah shall have a son.]

Paraphrase 9. For the birth of Isaac was an act meerly of God's free mercy, a work of extraordinary providence, for which neither Abraham nor Sarah had any ground to hope, but onely that pro­mise made Gen. 17. 21. & 18. 10. in these words, According to this time, (that is, the time of bearing children after conception) I will visit thee and give thee a son; by which 'tis clear, that the birth of Isaac was an effect of God's promise, and nothing else, and so that they to whom the promise belongs, that is, not the natural sons of Abraham, but the spiritual sons, not they that descend from his loynes, but they that follow the example of his faith, whosoever they be, Jewes or Gentiles, may, (upon obedience to the faith) and shall be accepted for his children, as Abraham was.

[Page 481] 10. And not only this, but also Rebecca conceiving at once but when Rebecca also had conceived note f by one, even by our father Isaac,]

Paraphrase 10. Another type, there was, and proof of this, in the children of Rebecca, twinnes, which she conceived by our father Isaac, to wit, Esau and Jacob.

11. (For the children being not yet born, nor having done any good or evil, that the purpose of God according to note g election mightabide [...] stand,not from works, but from him [...] not of works, but of him that calleth,)]

Paraphrase 11. For before their birth, and when neither had done good or evil (which notes the Jewes and Gentiles, the one considered without any respect of their legal services, the other of their Idolatries,) that the in­tention and resolution of God to preferre one before the other might appear to be not on consideration of their (nor conse­quently of the Jewes and Gentiles) performances, but as an act of his own free disposal, in dispensing that greater measure of his favours as seemed best to him, (for that is meant by calling, see note on Mat. 20. c.) even to the Gentiles which had done a great deal, of ill, and not to the Jewes when they rejected Christ, even though they performed some external obediences,

12. It was said unto her, The elder shall serve the younger,]

Paraphrase 12. It was revealed to her by God, that the elder of the twins should be inferiour to the younger (which signifies by way of accommodation, that the Jewes the elder people, who had the privilege as it were of primogeniture, should forfeit and lose those privileges which the Gentile Christians attained to, whom God after begat to himself)

13. As it is written, Jacob have I loved, but Esau have I hated.]

Paraphrase 13. According to the pre­diction of the elder's serving the younger, Mal. 1. 2, 3. which though it had been [...]rue in their persons, Jacob getting away the birthright first, then the prime blessing from Esau, yet it had not its primary completion in their persons (it no way appea­ring probable, that Esau did in his person forsake the true God, and fall off to Idols) but had its principal and full accom­plishment in their posterities, of whom Malachi hath delivered it from God, long after the death of both their persons, that God preferred the Israelites before the Edomites, though indeed their progenitors Jacob and Esau were brothers, and Esau the elder of them. By both which typical stories it is plain, that as God binds not himself to observe privileges, to give Ismael inheritance with Isaac, only because he was born of Abraham as well as he, nor to preferre Esau before Jacob, and the Edu­maeans before the Israelites, only because they were of the elder house or line; so neither doth he bestow the promises made in Christ either as a prerogative of Isralites, or a reward of legal obedience, but leaves himself free to receive Gentiles as well as Jewes, nay to call Gentiles, and reject the Jewes, and to accept of the Christian faith in stead of the Mosaical obser­vances, the internal, sincere, Evangelical, in stead of the external, legal obedience.

14. What say we then? ch. 6. 1. What shall we say then? Is there unrighteousnesse with God? God for­bid.]

Paraphrase 14. But doe we not by saying this make God unjust? Is it not injustice in him to accept these, to have mercy on believing Gontiles, and to cast off Jewes, that are Abraham's seed, which perform the ordinances of the Law, circumcision, &c. No certainly, we charge nothing on God by this; that which we say is agreeable to his own words, Exod. 33. 19.

15. For he saith unto Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.]

Paraphrase 15. For there, upon Mo­ses's desire to see his glory, he tells him his name by which he will be proclaimed, I will be gracious to whom I will be gracious, &c. and so again Exod. 34. 6. that is, In shewing mercy I will doe what I think good, without giving thee or any man any further account of it, then mine own most gracious will and pleasure, (not that I have not reasons to doe it, but that I need not, in distributing of mercies, which have no foundation in the merits of men, render any other reason or motive, but mine own will, whereby I may doe what I will with mine own.) And accordingly God cannot now be restrained in reason or justice from shewing mercy to the heathen world, so farre, as to appoint Christ to be preached to them. For what should oblige or lay any necessity on him to damne or reject eternally every one that deserved it? From which declaration of God's it follows, that therefore God may most justly call, and accept, and have mercy on Gentiles, invite them to Christianity, though never so Idolatrous, and then save them upon Christian, without legal, performances.

16. So then it is not of him that willeth, or of him that runneth, but of God that sheweth mercy.]

Paraphrase 16. From which testimo­ny it is plain, that this mercy is not the merit or due peculiarly of them that most violently pretend to have it so, and strive most for it, (that is, of the Jewes, as is implied v. 31. though they strive not as they ought to doe,) and again that 'tis not any thing of merit in the Gen­tile, for which God calls him to Christianity, (now the Jew hath rejected it) as 'twas not all that Isaac could doe by willing to bestow the blessing on Esau, nor that Esau could doe by running to obtain it, when he came running and crying, Hast thou but one blessing, &c. (see Chrysost. t. 5. p. 775.) but only the free mercy of God to undeserving Gentiles, (when the Jewes have first had, and contemned this mercy.)

17. For the Scripture saith unto Pharaoh, Even for this same purpose have I note h raised thee raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.]

Paraphrase 17. And for the other part of the doctrine, against which injustice was objected, viz. that of the rejecting of the Jewes, and not justifying them, upon observation of Mosaical external performances, without inward purity preach'd by Christ, there is as plain a testimony again of God's, concerning his dealing in the like case, viz. shewing exemplary punishments on impenitent sinners (and such were the Jewes that would not believe on Christ, but depen­ded on the prerogative of their birth and legal performances.) And this is in the case of Pharoah Exod. 9. 10. when after the sixth judgment, Pharaoh having hardned his own heart so long, and over and above frustrated Moses's special last warning, Exod. 8. 29. and hardned his heart that time also, v. 32. (answerable to which was the Jewes resisting of Christ also after all the rest of the Prophets, stoning the son after the servants, in the parable, and moreover resisting of the Apostles preaching through all their cities, after Christ's resurrection, upon which God gave them up to obduration, and the Apostles departed to the Gentiles,) God takes Pharaoh in hand, and saith he will harden his heart (v. 12.) this time, though not before v. 14. and adds that he had or would have cut him off with the pestilence (see note i.) and utterly destroyed him from the earth, see v. 15. in the praeter, not future tense, but that he preserved him alive beyond his time, raised him out of that great danger, or pestilential disease, that had been upon the land, for no other end, but to make the divine power more illustriously visible in him, and make all the earth hear of the exemplary punishments of God, in this life, upon one that had thus often hardned his heart against God.

18. So then [...] Therefore hath he mercy on whom he will have mercy, and whom he wil he note i hardneth.]

Paraphrase 18. From which speech of God's to Pharaoh 'tis evident, that as God in shewing mercy is not bound to render any reason of it beyond his own will, v. 15. so when he delivers up an ob­durate sinner to the obduration of his heart, this he may justly doe if he please, especially when all that is done in this, is not by infusing any quality into him, but by leaving him now to himself, who had so often held out against God, and by inflicting that judgment on him on earth, which had otherwise been at this time his portion in hell; and this for ends formerly mentioned v. 17. Whereas to many others, not so farre advanced in obduration, he continueth his admonitions & chastisements, and by that means brings them to reformation. (And as this was most visibly true on one side in Pharaoh, and on many other men on the other side, to whom God shewes himself thus mercifull, infinitely beyond their merit, of which no account can be given by us, but only God's free mercy; so in the case in hand of the Jewes and Gentiles, 'tis most observable, God's free undeserved grace is his only motive to shew mercy to the Gentiles, to call them to the Gospel, and his free pleasure to deal thus with the incredulous obdurate Jewes, to leave them at last to themselves (upon their hardning themselves so oft, despising the prophets, crucifying the Son of God, and at last rejecting the Apostles, and in them the holy Ghost coming to them, fortified with that great testi­mony (as of Jonas out of the whales belly, which converted sinfull Ninive) the resurrection of Christ from the dead) and so by hiding from their eyes the things that belong to their peace, by withdrawing the Gospel from them, to harden their hearts, Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 21. 40. Act. 28. 26. Rom. 11. 8.)

[Page 482] 19. Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will?]

Paraphrase 19. But upon this passage of Pharaoh 'tis, or may be objected, If God after the sixth judgement hardned Pharaoh's heart, why doth he then expostulate or childe with him after that, as 'tis clear he doth, Exod. 9. 17. [As yet exaltest thou thy self?] for then God might be said to will his obduration, which he had inflicted on him as a punishment, and then what possibility was there for him to resist his will, that God should still find fault? (Parallel to this it may perhaps be objected in respect of the Jewes, who after God's delivering up the Jewes to that obduration, foretold Mat. 13. 14. and intimated (though not yet, at the speaking of those words, come to passe) Luk. 19. 42. that after the Apostles departing from them, and preaching to the Gentiles, Act. 13. 46. he yet by himself and his Apo­stles reproves and chides them, when now the prediction of their subversion and total destruction is irreversibly gone out against them, Luk. 23. 44.) To this objection most clearly and punctually proposed (as it concerns Pharaoh at that time of his life, when God said [As yet exaltest thou thy self?] and by intimation and analogie, as it concerns the Jews, his parallel) and indeed to the whole matter before set down, the Apostle answers, 1. by way of indignation against the objecter, to repell the force of his argument, thus,

20. Nay but, O man, who art thou that repliestto God [...] against God? shall the thing formed say to him that formed it, Why hast thou made me thus?]

Paraphrase 20. In matters that thus belong to the wisdome of God, and his dispensations, what man shall dare object any thing against his proceedings? shall the creature dispute with the Creator, or question him, to what end he hath thus and thus dealt with him? Is there any reason to find fault with God (or so much as to make any reply to him) for asking that question of Pharaoh after that time, or doing any thing proportionable to that, to the Jewes after judgement was gone out against them? In matters of just and equall God is willing to appeal to and to be judged by us, Isa. 5. 3. Ezech. 18. 25. but in matters of wisdome, whether he hath done wisely or no, in expostulating with Pharaoh and the Jewes, when he hath deserted and delivered them up irreversible to the hardnesse of their own hearts, there is no reason in the world, that what God hath done should be disputed against by us, or that he should be bound to render, or we be supposed to discern a reason of it.

21. Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another unto dishonour?]

Paraphrase 21. Nay we give that li­berty to an ordinary trades­man, a potter by name (God using that resemblance in this matter Jer. 18. 3.) of the same lump of clay to make one vessel for an honorable use, to be employed at the table, &c. and while the wheel runs, or the stuffe growes worse, or miscarries in the hand of the potter, Jer. 18. 4. and so proves unfit for so good an employment, to make another for an inferior, lesse ho­nourable use, as it seems good to him; and why may we not give God leave to have mercy upon one, who according to the condition of things laid down in the Gospel, is capable of mercy, and so to bring some Jewes (a tithe of them Isa. 16. 14.) and a multitude of heathens to Christianity, and to life, by their performance of those conditions on which God hath pro­mised reception, and on the other side to reject all obstinate contemners of them, to leave them in their obduration, nay to deal with them as he did with Pharaoh, by withdrawing all grace, by hiding from their eyes the things that belonged to their peace, after they have so long shut their eyes wilfully and resolvedly against the Gospel, to harden them irreversibly, to make another kind of vessel of them, to some, though not an honourable use, Jer. 18. 4. and so to fulfill that prophesie Isa. 6. 10. Make their hearts fat, &c. and that till their land be utterly desolate, v. 11. and all this upon their former obdurating their own hearts, Mat. 13. 15. which is meant by the vessels miscarrying in the hand of the potter, that is, while he was doing that to­ward them which belonged to their peace? This being premised for the repelling of the disputer, he now proceeds to a more punctual, clear, satisfactory answer, by way of question also or interrogation, which may be easily dissolved into this positive conclusion:

22. [...] What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?]

Paraphrase 22. God on purpose to ex­presse his wrath visibly in this life upon Pharaoh (and in like manner on the rebellious Jewes) and to make other nations to take notice what God is able to doe in the punishing of sinners (an effect of which you may see clearly in the Philistims, who took warning by the story of Pharaoh, 1 Sam. 6. 6.) suffered this man to live, when he was fit for nothing but hell (having filled up the measure of his ini­quities) by his continuing alive, to shew some exemplary judgments upon him: Wherein yet there was longanimity express'd, and mercy to him, this estate on earth being more tolerable then it had been to have been thrown into hell presently; as also to the Jewes it was, in not cutting them off presently upon their direfull rebellions (as most justly he might,) but suffering them to continue a people some time after the crucifying of Christ, and the Apostles preaching his resurrection to them, nay sending them still to preach over every city of Jewry, as Moses was sent to Pharaoh after God's hardning his heart. All which being an act of long-suffering to them, was designed by God to this end of magnifying his judgments on those who should persist in their obstinacy, and shewing forth his power most illustriously in their destruction. Well then, this on Pharaoh and on the Jewes was done first to shew God's wrath in punishing of obdurate sinners, but that is not all.

23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory?]

Paraphrase 23. There was another more remote end of it, (see ch. 11. 11, 12.) by this means of discernible severity on them, to illustrate and set forth more notably his abundant goodnesse to others, to afford the Gospel, and the benefits of the coming of Christ, and his presence here on earth (for that seems to be the meaning of the word [glory] as that notes the presence of God among the Jewes, see note c. and on John 1. c.) on some others, whom he had prepared and fitted before-hand for these more honourable purposes, believing in Christ here, and reign­ing with him hereafter. (And thus that is true also, which was said in the other part of v. 18. He decreed to shew mercy on the Gentiles and others believing in Christ, as he hardned the vessels of wrath, the obdurate contumacious Jewes.)

24. Even us, whom he hath called, not of the Jewes onely, but also of the Gentiles,]

Paraphrase 24. Even us, to whom God hath vouchsafed this fa­vour of revealing Christ to us, some of us Jews, but the farre greater number of the Gentiles, who have made use of that mercy of his, and obeyed his call,

25. As he saith also in Osee, I will call them my people which were not my people; and her beloved, which was not beloved:]

Paraphrase 25. According to that pre­diction in Hosea ch. 2. 23. where God saith, I will say unto them which were not my people, Ye are my people; and I will have mercy on her which had not obtained mercy, which notes God's receiving the Gentiles into the Church, which was an act meerly of God's mercy (at which the Jewish believers were astonished Act. 10. 45.) utterly undeserved.

26. And it shall come to passe, that in the place where it was said unto them, Ye are not my people, there shall they be called the children of the living God.]

Paraphrase 26. And according to that other saying of Hosea, c. 1. 10. which is thus to be rendred out of the originall, And it shall come to passe in stead of that which was said to them, Ye are not my people, it shall be said to them, Ye are the Sonnes of the living God; which place seems to belong to the Jewes (not Gentiles) those of them that should believe at the preaching of the Gospell, (for so the next verse Hos. 1. 11. seems to import, and the place which here follows of Isaiah) now after they had been carried captive so oft, and so severely punish'd by God for their sins.

[Page 483] 27. Esaias also cryeth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shallescape [...] be saved.]

Paraphrase 27. Whereupon Isaiah also prophesies, and proclaimes concerning the Jewes, Isa. 10. 22, 23. thus, Though the number of the people of the Jewes be as the sand of the sea, the number of earnall Israelites never so great, yet a very few of them shall believe in Christ, (see Act. 2. 47.) or, as it is in the originall, return, that is, convert from their rebellions to Christ.

28. note k Forperfecting and cutting of the ac­count in justice, the Lord shall even make a summary account on the land; or, the Lord shall make an account on the land, per­ [...]ecting and cutting short, he will finish the work, and cut it short in righteousnesse, because a short work will the Lord make upon the earth.]

Paraphrase 28. For the Lord shall deal in justice with, or upon the land of Judaea (the people of the Jewes) as one that perfects or makes up an account, and casts off, that is, which in ma­king up an account of a stewardship, having ballanced the disbursements with the receipts, leaves some small sum behinde; be there never so many of that people, there shall but few be left, the farre greater part being involved in infidelity first, and then in destruction.

29. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodome, and been made like unto Gomorrha.]

Paraphrase 29. And as Isaiah saith again, c. 1. g. of the same people, Unlesse the Lord of the hosts of Angels and starres in heaven, and of the whole frame of the world, had left to us Jewes a seed, (in which, as other things when they are dead use to revive, so that people, almost utterly destroyed, might have some possibility of springing up again) or, as the originall in Isaiah hath it, a very small remnant, we had been as utterly de­stroyed, as Sodome and Gomorrha were.

30. What [...]ay we then c. 6. 1. shall we say then? that the Gentiles which followed not after righte­ousnesse, have note l attained to righteousnesse, even the righteousnesse which is of faith.]

Paraphrase 30. To conclude there­fore, that which all this while hath been a proving (and to the proving of which all that hath been said in this Chapter must be referr'd, as premisses to infer this conclusion and no other) is this, That the Gentiles that strove not for justification, that did not so zealously pretend that they were the favourites of God, did attain to it by receiving the faith of Christ, upon which, though they had formerly been Idolaters, they were justified.

31. But Israel, which followed after the Law of righteousnesse,came not foremost, [...] hath not at­tained to the Law of righteousnesse.]

Paraphrase 31. But the Jewes that did most diligently contend to be justified by the Law, did not yet outrun the Gentiles, attain the goale, or get justification before them, but on the contrary, the Gentiles have gotten the advantage of them very much.

32. Wherefore? because they sought it not by faith, but, as it were, by the works of the Law: for they stumbled atthe [...] that stumbling-stone,]

Paraphrase 32. And why not? why, because they sought it not by Christ, or by the Evangelicall way, nay could not endure that, when it was revealed to them, but onely by the privileges of being Jewes, and performance of externall, legal observances, and so fell down in the midst of their race, being not patient to believe that their law should be abolished (or that Christ that was born, lived, and dyed in a mean condition, should be the Messias of the world, 1 Cor. 1. 23.) but upon that one prejudice, casting off all Christianity,

33. As it is written, Behold I lay in Siona stone of offence and a stone of scandall, [...], a stumbling stone, and a rock of of­fence: and whosoever believeth on him, note m shall not be ashamed.]

Paraphrase 33. According to that which is written Is. 28. 16. Behold I lay in Sion a stone tryed and pretious (see note on Mat. 10. b.) but such an one as the Jewes should stumble at, thinking it contrary to the Mosaicall way, and so falling off from, and persecuting Christianity; which notwithstanding, the true orthodox faithfull Christian will still adhere to, and hold fast, and never forsake or deny Christ (see c. 10, 11. and 1 Pet. 2. 6.) nor consequently shall he ever be denyed, or forsaken by him.

The summe then of this whole chapter will be reduced to these five heads: first, the privileges of the Jewes, and among them especially Christ's being born of that stock; secondly, that those of them which resisted and believed not in Christ, were delivered up to obduration by God, and the Gentiles taken in in their stead; thirdly, that 'twas most just in God to deal thus with them; fourthly, that some of the Jewes at that time believed in Christ; fifthly, that the cause that the rest believed not, was, that after a Pharisaicall manner they sought justification by the works of the Law, circumcision, &c. despising the faith and doctrine of Christ, and that Evangelicall way of justification, and so stumbled at the Christian do­ctrine which they should have believed, were the worse for him and the preaching of the Apostles, by whom they should have been so much the better.

Annotations on Chap. IX.

a Note: [...] V. 1. In the holy Ghost] This speciall expression of God in, or by, the holy Ghost, which in stead of [...] God c. 1. 9 is used in this and some other places, doth denote the speciall office and prerogative of that holy Spirit, as to plant purity and sincerity in the heart, con­trary to all kinde of pollution and mixture, especially that of deceit and hypocrisie, so to be privy to the se­crets, to take notice of the motions of the heart. And this in proportion with the spirit of a man, of which as Solomon saith, that it is the candle of the Lord, searching the inner parts of the belly, so saith the Apo­stle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man, so as no man else knowes them: by analogy to which he infers, that there is no other way of know­ing the things of God, but by his Spirits revealing them to us; For the Spirit searcheth all things, even the depths of God, v. 10. in which respect the spirit of the world, v. 12. is set to denote the meanes which the world hath to instruct us in any thing, the wisdome of the world, v. 13. which is there set opposite to the spirit of God. Thus Act. 5. Ananias, that had in heart and resolution consecrated his estate to the service of Christ, and broke this resolution, or promise of his heart, is said to ly to, or to have deceived, the holy Ghost peculi­arly, v. 3. because he had done contrary to the vow of his heart, which (though not under mans, yet) was under the Holy Ghosts privity. And so here beside the witnesse of the conscience, the Holy Ghost is appealed to, as he that knowes the inmost secrecies, and conse­quently, that that is the testimony of his conscience, which he pretends to be so.

b Note: [...] V. 3. Accursed] The phrase [...], to be a curse, in this place, is capable of many significations, each of which may be applyable to the matter in hand, to expresse the Apostles fervent affection towards his countrymen. First, it may signifie, to be excommuni­cate and cast out of the Church: [...], it signifies excommunicate, saith Hesychius. Thus [...] 1 Cor. 16. 22. Let him be anathema, is, let him be removed from the Christian assemblies, depri­ved of those privileges of Christians, which there are afforded them; and so Gal. 1. 8, 9. [...], let him [Page 484] be excommunicated, turned out with the greatest aver­sation out of the Church of God, avoided, separa­ted from, whosoever shall teach any other doctrine, though he were an Apostle, or an Angel of God, that did it.*To. 6. p. 441. li. 13. So in S. Chrysostome, [...], they that excommunicate any man, or make him anathema from the Church. If this be the notion, then [...] from Christ must signifie from the body of Christ, as by a synecdoche the word Christ is used, 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest, that Christ being the head of the Church, he that is cut off from the body, may truly be said to be cut off from Christ. And then he that was by the Jewes accused and persecuted for ha­ving made a defection and departure from the Mosa­icall law, and setting up Christian assemblies, in op­position to their Judaicall service, may here fitly ex­press his kindness to them, (and how little pleasure he took in departing from them) in wishing himself ejected from the participation of those most valuable privileges, on condition they might be made capable of them. Secondly, it is known that in those Primitive times this anathematizing, or excommunicating, was attended with the delivering up to Satan, and that with the [...], very sharp, severe inflictions on the flesh, diseases, afflictions, &c. And therefore anathema in this notion, may be taken with this im­provement, and so contain all temporall calamities that he was willing to endure, or undergoe for their good. That this is the meaning of the place, may seem pro­bable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans, where in an expression of his zeale to Christ he hath this phrase, [...], Let the punishment of the devill come upon me, onely that I may obtain Christ: where the punish­ment of the devill cannot be the punishments of hell, which are no way ordinable to the obtaining of Christ, but any the greatest torments or inflictions in this life, or even death it self, that [...] the destru­ction of the flesh. As when Moses in an expression of the like zeale and kindnesse to his brethren, wisheth that God would blot him out of his book, that is, I suppose, out of the book of the living, in the Psal­mists phrase, so as not to be written among the righ­teous, in that roll wherein the names of all the peo­ple of God are supposed to be inscribed; and to be ca­pable of being blotted out, not noting the state of life, and blisse in heaven, for out of that there is no possi­bility of blotting but that which belongs to this life, that is, either life simply, or living among the people of God, (answerable to excommunication before men­tion'd.) And accordingly the Arabick translation is, that my body were [...] an anathema from Christ. And it is an ordinary form of speech among the Jews, [...], may I be his expiation; see Aruch, and Cod. Sanhedrin, c. 2. [...] be we thy expiati­on, which saith Maimonides, is used to expresse [...] the excesse of love or kindnesse to any. The other notions of the phrase, of which it is capable, and have therefore been mentioned in the paraphrase, may be seen at large in Photius, Epist. 216.

c Note: [...] V. 4. The glory] That the Ark of God, where he was pleased to exhibit himself, is the thing expressed by [...] the glory, is clear by that known place in the Old Testament. The glory is departed from Israel, for the Ark of God is taken. And the reason of the appellation is as clear, because the Cherubims being placed in the Ark on the [...], or covering, God was said to be present there in the same manner as on Mount Sinai, (that is, by the visible apparition of An­gels there) Act. 7. 53. Gal. 3. 19. Heb. 2. 2. And this presence of his by Angels is ordinarily called [...] glory in the New Testament, answerable to [...] among the Rabbins (from Exod. 24. 16. the glory of the Lord [...] dwelt, or abode upon the Mount, to which the Apostle refers 2. Cor. 3. 9. where the giving of the Law was said to be [...] glory) as may appeare by many places. Thus when Isa. 6. 1. we read, after the Lord's sitting on the throne, that his train filled the Temple, the Septuagint have [...], the house was full of his glory; and then follows immediately, [...], the Se­raphim stood about him: and Saint John retains the Se­ptuagin [...]s reading, Joh. 12. 41. these things spake Isai­ah, when he saw his glory (see Note on Joh. 1. c. and Mat. 3. k.) so Mat. 16. 27. where [...] to come in the glory of the father, is explained presently by [...], with his angels; and so Mat. 25. 31. in his glory, and all his Angels with him; and so Mar. 8. 38. the glory of the Father, with his holy Angels, and c. 13. 26. where his coming in the clouds (which belongs to the appearance of Angels, which was wont to be in a bright shining cloud, which we ordinarily call a glo­ry) is said to be in power and great glory; and it fol­lowes immediately v. 27. and then shall he send his Angels: and so Lu. 21. 27. So Lu. 2. 9. the Angel of the Lord appeared, and the glory shone round about. So Joh. 1. 19. when he had said of Christ incarnate, [...], [...] he dwelt among us, (that Greek word being of the same Hebrew origination with the [...]) it followes, and we beheld his glory, the glory as of the onely-begotten of the father, viz. in the descent of the Holy Ghost (with that satellitium of Angels) upon him after his Baptisme; the l [...]ke to which 2 Pet. 1. 17. is called a voice from heaven, from the excellent glory. See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 'tis said of Stephen, that he saw the glory of God, that is, sure, the guard of Angels about God: so these very Angels in the Ark are called the Cherubims of glory▪ Heb. 9. 5. Agreeable to this is the [...], Job 1. 5. the temple of the inhabitation, o [...] [...] appearance, or glory, of the most high; and so 2 Cor. 12. 9. [...], that the power of Christ may inhabit upon me, referres to the use of the word [...] from [...], to this sense, that the power of Christ should so shew it self upon him, as God was wont to exhibit himself in the [...], or glorious appearance in the Ark. And thus in the Gemara Babylonica, speaking of the High-priest, when he enquires any thing of the Urim and Thummim, [...], he turnes his face toward Schechinah, that is, toward the Ark, where God is said to inhabit.

d Note: [...] V. 5. God blessed for ever] This place is so clear a proof of the Divinity of Christ, that Proclus de fide p. 53. saith of it, that it convinces all the Heresies con­cerning Christ, [...], and it shuts and walls up all passages for calumny from them that love contumely, or rail­ing at Christ. So Theophylact, [...], From hence is Arius confuted and put to shame▪ S. Paul proclaiming Christ to be God over all. This will more appear, if it be remembred that it was a custome among the Jewes solemnly observed, that when ever the Priest in the Sanctuary delivered the name of God, the people used some words of bles­sing or praising him, such as these, [...], benedictum sit nomen gloriae re­gni ejus in secula seculorum, blessed be the name of the glory of his kingdome for ever and ever. So in Gemara Babylonica, Rabbi said [...] &c. when I call on the name of Jehovah. doe you ma­gnifie our Lord; so said Moses to Israel, Deut. 32. 3. when I mention the name of the blessed God, doe you magnifie. So saith Solomon Jarchi on Deut. 32. 3. [Page 485] From the command of Moses it is, that after the be­nediction in the Sanctuary the people answer [...], &c. Blessed be the glorious name of his kingdome. To these forms were after added the words [...] for ever and ever, [...] or, to age and age, that is, [...], to ages, here, because (say the Rabbins) of the Heresie of the Sadducees, who said there was but one age. So Cod. Berachoth c. 9. In all the conclusions of the [...] benedictions, which were in the Sanctuary, they said [...] from age, but after that the Sadducees had perverted that, and said there was but one age, they decreed that they should say, from age to age. Many evidences of this custome there are in the Old Testament, especially in the Psalms. And the abbre­viate of all these forms was (the words used Rom. 1. 25.) [...], Who is blessed for ever, Amen; and here somewhat more largely, [...], &c. Who is above all, God blessed for ever and ever, Amen. Parallel to this are those other, the Doxology at the end of the Lord's Prayer, Mat. 6. and in this Epistle [...], to him be glory for ever, Amen. c. 11. 36. and c. 16. 7. and Gal. 1. 5. and Eph. 3. 21. Phil. 4. 20. 1 Tim. 1. 17. 2 Tim. 4. 18. and Hebr. 13. 21. 1 Pet. 4. 11. and 5. 11. and 2 Pet. 3. 18. Jude 25. Rev. 1. 6. and 7. 12. In all which places this giving of glory being an acknowledgment of the eternall God, and in severall of them being applyed peculiarly to Christ (who is distinctly called God, Act. 20. 28. 1 Tim. 3. 16. Tit. 2. 13.) as here, and Heb. 13. 21. and in all the places in S. Peter, and Revel▪ 1. 6. this is a most convincing proofe of the Godhead of Christ testified in all these places. And of this custome of the Jews applyed to Christ, the Christian Church hath continued two imitations, one in bowing at the name of Jesus, that other in the Eulogie, Glory be to thee, ô Lord, when the Gospel of our Saviour Jesus Christ is named.

e Note: [...] 9. At this time] What is meant by [...], according to this season, will best appeare by Gen. 17. 21. and 18. 10. in the former of which 'tis rendred in the Greek [...], according to this time in another year; in the lat­ter, [...], according to this season for times, which, I suppose, is corruptly set out for [...] of time, [...] being a season, or time of yeare, and so the meaning will be, according to this time of the year. The Hebrew reads it c. 17. [...] literally [...] according to this season, the word rendred [...] signifying indifferently time, (though coming from a root that signifies constituit, it be ordinarily rendred appointed time) and in c. 18. 'tis [...], we render it, according to the time of life, the Jerusalem Targum, quasi hoc tempore quo vo [...] vivitis, as it were at this time wherein ye live (unlesse perhaps that be capable of an emendation, and should be [...], or [...] according to this time; for so Rabbi Solomon [...], &c. secundùm hoc tempus anni futuri, according to this time of the future year, and Aben Ezra [...], juxta tem­pus hoc in anno sequenti, cùm Sarah erit viva, about this time in the year following, when Sarah shall be alive, taking in the reading of [...] also.) All this seems to denote, not that time twelve moneth, but the next year at the time of childbirth, reckoning from that time wherein the promise was made (see Paulus Fagius in Collat.) And so 2 Kin. 4. 16. the like phrase, about this season according to the time of life thou shalt embrace a Son, is by the Hebrews interpre­ted, after the time wherein the fruit shall be quick­ened in the wombe, and come to a perfect firmnesse of parts, and so come to birth thou shalt embrace, or have, a son. So that according to the time of life may most fitly signifie according to the manner, or course, of childrens being formed in the womb, quickened & born.

f Note: [...] V. 10. By one] Some other waies of rendring these words [...] of one have been thought of by learned men, which it will not be unfit to mention; as that [...] should be all one with [...], for so [...] uni­genitus was the title of Isaac among the Jewes Gen. 22. 2. Heb. 11. 17. and from thence [...] in Philo Byblius by the Tyrian dialect, for [...], and then the sense will be, Rebecca having conceived by the only­begotten to wit Isaac, our father, or, by Isaac the only­begotten of our father. But [...] seems rather to be taken Adverbially to signifie at once, (there be­ing no priority in their conception on which to ground any favour to one above another) and best agrees with the designe or argument which that is brought to con­firme here. [...] As for [...], that is but a modest cir­cumlocution to express that which is not wont to be plainly spoken, as we find [...] a bed used ch. 13. 13. and Heb. 13. 4.

g V. 11. Election] The Hebrew [...] signifies both to chuse, and to preferre, and is therefore rendred not only [...] to chuse, but also [...] to preferre, Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that [...] election here signifies prelation and [...] is God's purpose in respect of this (or for the) preferring one before the other, See Note on 1 Pet. 2. c.

h Note: [...] V. 17. Raised] The word [...] signifies not here the raising up, as that notes bringing into the world, but the raising out of some low condition; yet not the grave neither, (though to that the word may properly be applied, where the matter requires it) but disease or danger, as it is often used, but especially Jam. 5. 15. the prayer of faith shall save, that is, deliver, re­cover, the sick, and the Lord shall raise him up, that is, restore him from that sicknesse. For the notion of it here, it will appear by the Hebrew word Exod. 9. 16. [...] I have made thee stand, which the Chal­dee renders [...] raised thee (from the danger be­fore spoken of, the pestilential disease, or murrein that had lately been upon the land) and the ancient La­tine, sustentavi [...]e, I have sustained thee; but the Septuagint expresly, [...], thou wert kept, guar­ded, not suffered to fall into it, preserved and kept alive; so Isa. 49. 8. to raise up or make stand (the word used there) is an expression of preserving, rescu­ing from danger, delivering. (See Note on Mat. 22. d.) And so this speech must necessarily belong to that part of Pharao's life peculiarly, where in the mur­rein fell on Egypt, Exod. 9. 3. at which time he, for his many repeated obdurations of his own heart, was fit to have been delivered up to instant ruine, had not God for the illustrating of his glory in this vessell of wrath, (thus fitted by himself for destruction) kept him alive a little longer. Theophylact renders it a little otherwise, [...], I have set thee in the midst, brought thee out as a person to be exem­plarily punished.

i Note: [...] V. 18. Hardeneth] God's hardning of Pharaoh's heart in this place, is that which befell Pharaoh Exod. 10. 1. when God saieth of him, I have hardned his heart. This was indeed foretold by God from the first of his sending Moses to him, c. 4. 21. Doe all the won­ders before Pharaoh, which I have put into thine hand, but I will harden his heart, that he shall not let the peo­ple goe; and again c. 7. 3. I will harden Pharaoh's heart, and multiply my signs, and, &c. But this foretelling it so early is no argument that it was immediately done, but on the contrary, his own hardning his own heart is also foretold Exod. 3. 19. I am sure that the king of Egypt will not let you goe, no not by a mighty hand. And accordingly so the story proceeds, God shews miracles and signs before Pharaoh, Exod. 7. 10. and because the Magicians of Aegypt did the like with their inchant­ments, it follows, Pharaoh's heart was hardned (not, [Page 486] he (as if it were God) hardned Pharaohs heart, but) [...] Pharaohs heart waxed hard, or strong, was hardned, or, by an ordinary acception of Kal for Hithpahel, Pharaohs heart hardned it self. And so it followes, v. 14. the Lord said unto Moses, Pharaohs heart is waxen hard, he refuseth, &c. (and so the very same words are rendred by our English c. 7. 22. and ch. 8. 19. was hardned, in the passive, or, hardned its self in the Reciprocal (not Actively, he hardned) and he hearkned not unto them.) After his hardning his heart thus against this first signe and command, God proceeds to a judgment of turning their water into blood, Exod. 7. 16, 17. and this as a sufficient conviction to Pharaoh; for so saith God, Hitherto thou wouldst not hear, but in this thou shalt know that I am the Lord, behold I will smite, &c. And yet after this, Pharaohs heart was hardned, or hardned it self, v. 22. neither did he set his heart to this also, v. 23. because the Magicians did the same things also by their enchantments. Then c [...]mes the plague of the Frogges on him, Exod. 8. 4. and into the Kings chamber, saith the Psalmist; and to deliver him from them he calls for Moses and promises fair, v. 8. and Moses to work some good upon him bids him chuse his time when, v. 9. and it should be done for him, that thou mayst know that there is none like unto the Lord our God, v. 10. But this had no effect on him neither, for when he saw there was respite, not yet dis­cerning Gods purpose of vengeance on him for his con­tumacy, he hardned his heart. Whereupon saithin [...] Kim­chi, that God hardens hearts by concealing his counsels of judgment from them, as in Pharaoh and Sihon; and it isLib. [...] S. Basils observation, that [...], God's long-suffering, giving him respite, was the cause, or occasion, of his obduration of heart, He hardned his heart, and hearkned not, v. 15. And this was a third wilfull act of his own obduration, agree­able to what God had foretold of him, c. 3. 19. as the Lord had said. Then comes the plague of Lice, v. 17. and the Magicians are posed with that, and con­fesse the finger of God; and yet for all this his heart was hardned, or hardned its self, v. 19. and he hearkned not, as the Lord had said. Then 5ly, comes a swarm of flies, and with it a signe, as well as a miraculous punish­ment, no flies swarming in Goshen, but in all the land of Aegypt besides, by the division and particularity of the punishment, to make him sensible of his sinne, to the end that he might know, v. 22. on purpose to soften his heart. By this Pharaoh was wrought on a lit­tle, and gives leave first, that they should sacrifice, then that they should go into the wilderness, only not very farre away, Exod. 10. 28. and upon this promise Moses will intreat for him, v. 29. But seeing Pharaoh had al­ready hardned his heart four times, and at one of those times over and above dealt falsly, promised fair ch. 8. 8. and brake his promise, therefore now after this fifth judgment though Moses promise to pray upon his pro­mise to mend, yet he doth it with a particular admo­nition or warning, more then any time before, But let not Pharaoh deal deceitfully any more, v. 29. intima­ting that if he did, it would be worse with him then before; and yet v. 32. as soon as the judgment was re­moved, Pharaoh hardned his heart, [...], this turn, this time also. Upon this God sends the sixth plague, that of Murrein upon all the cattel of Aegypt, c. 9. 6. and the heart of Pharaoh was hardned, v. 7. and so still, all this while, for these six judgments together, though Pharaoh were obdurate, yet this was not God's hardning his heart, but Pharaoh hardens his own heart, and will not let Israel goe, as the Lord commanded. Upon this God sends another judgment, that of Boyles and Blaines v. 10. and then 'tis said in a new style, The Lord hardned Pharaohs heart, v. 12. which as it was the very time at first referred to by the prediction of God to Moses, c. 4. 21. so was it the judgment im­plicitly threatned in that speciall warning, c. 8. 29. and this God never did till then; and therefore as after that warning 'twas said, that Pharaoh hardned his heart this time also, so 'tis here said v. 14. that this time, this turn, now, though not before, God would pour out all his plagues upon his heart, viz. this obduration, or the effects of it. Upon which followes that passage where­in our common translation hath so much mistaken, c. 9. 14, 15. not, as we read, For now I will stretch out my hand that I may smite thee and thy people with the pe­stilence, for the event proves there was no such matter, Pharaoh was not smitten with the pestilence, nor cut off by that means, but drowned in the red sea, some time after; but thus, And, or, For now I had sent, or stretch'd out my hand, and I had smitten thee and thy people with the pestilence, and thou hadst been cut off from the earth. It is [...] in the praeter tense, sent, or had sent, as Mr Aynsworth confesses, and the lear­ned Paulus Fagius out of the Chaldee Paraphrase, Nunc prope erat coram me, ut misissem plagam, & percussissem te, & deletus esses, I was neer stretching out my hand to have sent the plague, and have struck thee, and thou hadst been blotted out, referring proba­bly to the plague of the Murrein at the beginning of the chapter (called [...] both here, and v. 3. and that fal­ling on the cattel might have fallen on him and the people also,) or else to the Boyles ver. 12. which might be plague-swellings, and so proper enough to have cut him off: But (not, And) in very deed for this cause I have made thee stand, kept thee alive, to shew, or make to be seen (so [...] literally signifies) my power in thee; as when, saithTom. 5. p. 781. Chrysostome, a man condemned to death is cut up, and anatomized alive, that others may be instructed and benefited by that dissection. By this then 'tis visible, what was the point of time wherein 'tis truly said of God, that he hardned Pharaeohs heart; then when 'tis said he kept him alive, that is, after the sixth judgment, and a speciall warning before that, both contemned by Pharaoh, when he had filled up the measure of his obduration, and in ordinary course was to be cut off by death: and so 'tis here ad­ded in reference to this example of Pharaoh v. 22. God willing to shew his wrath, and make his power to be known (to other men that might see or hear of this) endured with much long-suffering the vessels of wrath fitted to destruction; which notes that he was by him­self fitted to destruction, when God thus reprieved him, at which time also 'tis said that he, that is, God, hardned his heart. By this observation of the time when God hardned Pharaoh, not till after his hardning his own heart six times against Gods signes and judg­ments, will appear what this hardning signifies, the total withdrawing of Gods grace of repentance from him, in the same manner, as when one is cast into hell, which Pharaoh at that time had been, had it not been more for God's glory to continue him alive a while, in that desperate irreversible condition, which sure was no whit worse to him, but somewhat better and more de­sirable, then to have been adjudged to those flames all that time. To this may be added what the Greek Fa­thers observe, that God's giving his respite, removing his punishments, was all that God positively did to­ward the hardning of him, (as saith Theophylact, when a Master forbears to punish a wicked servant, [...] he makes him much more wicked) as on the other side the great mercy of reforming sinners lives, is most effectually wrought by chastisements. See Origen, Philocal. c. 26. This was a notable, and withall (as farre as we find in Scripture) a singular ex­ample of God's dealing with an impenitent, that had filled up his measure, keeping him alive, but without all grace, and consequent possibility of amending. And by this example appears, how justly God might now doe the like to the Jewes of that age, (if so he pleased) [Page 487] those who, contrary to all his mercies and long suffer­ing, continued obstinate, resisted all Gods methods by Prophets, by Christ himself, by the Apostles, testify­ing the Resurrection (and giving them a special warning what would befall them if they now continued obsti­nate Act. 28. 28.) and now are justly left to themselves, the Gospel taken from them, and preach'd to the Gentiles, and this upon ends of infinite wisdome, first in mercy to them (above the proportion of that to Pharaoh) that the Gentiles coming in might stirre them up to emulation, and so, if 'twere possible, work upon them; and 2ly, that if this also pre­vailed not, God might be glorified in their destru­ction, that as Pharaoh by pursuing the Israelites after this came to that most remarkable, illustrious destruction in the Red sea, so these hardned Jewes (per­secuting the orthodox Christians) and all the false im­pious professors joyning with them herein, might be in­volved in one common destruction, viz. that by Titus and the Roman Eagles, the most eminent and notable that ever was in the world.

k Note: [...] V. 28. For he will finish—] This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 'tis in the ordinary copies here, only leaving out the [...] for, and in stead of [...] on the land, [...] on the whole world. As for the [...] that is here, it cannot well accord with the [...] following, unlesse the [...] be taken in another sense, for an Expletive, or scili­cet, not a Causal. But the truth is, the ordinary reading here, beginning with [...], seems to be the true one so farre, but in the processe of it to have some words put in out of the Septuagint, viz. [...]. For without those the King's MS. reads it perspicuously thus, [...], For the Lord shall doe upon the land, perfecting and cutting short the account (that is, shall perfect and cut short) or, the Lord shall make up an account, perfecting and cutting it short upon the land. Where the use of [...] for an account, is agree­able to what was observed c. 3. l. and [...] and [...] is upon the ballancing of accounts, (re­ceits on one side, and expenses on the other,) to cut off one from the other, and to set down the remainder, which is ordinarily (in a stewards account) a very con­temptible low summe; and so is it, that the Prophets call [...] a remnant, [...] [...], that which remains of a farre greater summe, and so is fit to denote that small number of the Jewes which received the faith of Christ (at the preaching of the Gospel then unto them) in proportion to, and comparison with the farre greater number that stood out against it. So c. 11. 4. out of 1 Kin. 19. 18. [...] I have left, or reserved, to my self 7000 men, &c. And according­ly here v. 27. they that thus believe are called [...] a remainder, and generally in the Prophets are express'd by that and the like words, fetch'd from this Metaphor of accounts.

l Note: [...] 30. Attained to] Three words there are here toge­ther, [...], to follow after, to attain, to be foremost, which are all Agonistical, referring to the customes of the Graecian exercises in their Olympian, Nemaean, Isthmian, Pythian games, which are often alluded to in these Epistles. Five of these games there were, Cuffing, Wrestling, Running, Coiting, and Leaping. That of running [...] or [...] (in reference to which in Homer Achilles is so constantly called [...], swift-footed, to denote his excellence above all in that kind of exercise) is here specified by [...] pursuing, [...] or striving to overtake, as any did in that exercise when he was behind another. In this, as in the other, there was an [...] or [...], a reward or prize proposed to the racers, which he that came first to the goale was by the [...] or judge adjudged to have, and it was ordinarily a Crown of leaves,

( [...].
Anthol. l. 1.
)

called therefore [...], a fading crown, 1 Cor. 9. 25. and this generally set over the goale, that he that came thither foremost might catch it off, and carry it away with him, but so, as that the judg­ment of the [...] judges of the game did first in­tervene; for so saith Aelian, Var. Hist. l. 9. c. 31. of the conquerour, [...], going to the judges of the game that he might receive the crown. [...] And this is called here [...] to attain, 1 Tim. 2. 12. [...] and [...] to apprehend and receive 1 Cor. 9. 24. which Plutarch calls [...], to catch the crown that hangs over the goale, from whence the conque­rours are called [...] that bear away the reward. [...] Then for [...] to be foremost, that is to conquer in this race, to come foremost thither, according to that of Plu­tarch, [...] the victory is his that comes first. So is the word used Phil. 1. 16. and is to get before other men, so that (as to the victory) the prize shall belong to him. Justification then, the appro­bation and mercy of God, was the prize or [...] that all ran for, Jewes and Gentiles, ver. 30, 31. but the Jewes running for it, or pursuing it by a wrong rule or [...], viz. by that of the external, legal performan­ces, did not get foremost thither, nor consequently had the reward, but the Gentiles had the advantage of them, and so got it. Where of the Jewes 'tis said par­ticularly, that they met with a block in the way, stum­bled and fell at that, as racers sometimes doe, and by that means utterly miscarried.

m Note: [...] V. 33. Shall not be ashamed] The Hebrew in Isa. 28. 16. read [...], make haste, but the Greek are thought to have read [...]; which signifies most obviously eru­buerunt. So Cappellus citeth it as the opinion of a lear­ned man, and so Grotius's Notes have it. But Mr. Po­cock seems to have hit upon the right (and then there is no need of that conjecture) that the Hebrew [...] had antiently three significations of some affinity one with another, which are all retained in the Arabick Haush and Hish which answers it; 1. to make haste, 2. to fear, 3. to be ashamed: and it may well be here used in that sense that comprehends all three; for he that is in a fright or consternation turnes this way and that way hastily, & is in confusion of face or shame. In the first of these senses the Syriack interpreter and Chaldee Para­phrast understood it; the former read [...] he shall not fear, the latter [...] they shall not be troubled, or in commotion; in the second the Vulgar, non festinet, shall not make haste; in the third the Greek (as also the Arabick) [...] he shall not be ashamed: and this last is here made use of by the Apo­stle [...], and so 1 Pet. 2. 6. where the Syriack and Arabick and Vulgar are all to the same purpose. And this is capable of a double sense, either as shame signifies bashfulness, inconfidence, which keeps us from confessing of Christ, and so [...] is, he will never be cowardly or bashfull, he will boldly and confidently confess Christ; or else it may signifie being put to shame, as any man is that finds him­self deceived, that hath miscarried in a matter on which he hath depended, and so it belongs to Christs not for­saking him, [...] he shall never be desti­tuted by Christ, never miscarry or be disappointed in that hope which he hath reposed in him: and so it will most fitly be rendred in all the three places, here in op­position to the fate of unbelievers, they shall bruise themselves at this stone, be the worse for Christ, but the believer shall be sure never to be frustrated in his ex­pectation of all good from him. So c. 10. 11. as a proof that a man is justified by faith, v. 10. this testi­mony is produced, he that believeth shall not be asha­med. And so the word signifies c. 5. 5. Hope maketh not ashamed, the [...]hristians hope will never miscarry, [Page 488] he shall never be in danger to faile in his trust re­posed in Christ; and so in S. Peter, it is as a de­monstration of the pretiousness of that stone, that whosoever depends on it, it will never faile him; he shall never miscarry that laies all his weight on that foundation.

CHAP. X.

1. BRethren,the good pleasure of my heart [...] My heart's desire and prayer to God for Israel is, that they might escape be note a saved.]

Paraphrase 1. And as before c. 9. 1. so now again I must confesse to you, (my brethren, the Christian Jewes) that whatever the Jewes believe of me, as though I were their enemy, there is none more passionately and tenderly affected to them, then I am. From this it is, and nothing else, that I doe so heartily desire and pray to God for all that people, that they may timely believe and turn unto Christ, that so they may be delivered at this time and escape, (and not be involv'd in the fatal destruction that attends that people) and withall be saved eternally by so doing.

2. For I bear them record, that they have a zeal of God, but not according to knowledge.]

Paraphrase 2. For I must testifie this of them, that they are, very many of them, great zelots for their Law, as that which is commanded them by God, and so in their way zealous to have God obeyed; but for want of true knowledge, which the Gospel offers them, and they will not receive, they are mistaken in their zeale, are not such zelots as they ought to be.

3. For they being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.]

Paraphrase 3. For they being not sa­tisfied in the truth of what we teach them, particularly of God's way of justifying men under the Gospel, and desiring and intending to be justified by the Law, their external legal observances, they will not part with them, and thereupon have refused that Evangelical way of justification, which is so much better then that.

4. For Christ is the end of the Law for righteousnesse to every one that be­lieveth.]

Paraphrase 4. For Christ hath con­summated and reformed the Law of Moses, requiring internal in stead of external obediences, and hath set up a new way of justification, which belongeth to all those that believe and obey him, though they doe not perform the Law.

5. For Moses describeth the righteousnesse which is of the Law, that the man which note b doth those things shall live by them.]

Paraphrase 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses, to be a task of strict performances required of us, that he that will be justified by that, must never offend against any part of it, for upon those terms onely justification is promised there, and he that offends once is guilty of all, (that is, hath lost all pretense of justification by that) and this every man doth, and so this is not so excellent and happy a course, that ye should be so fond of it, and withall it consisteth of a great burthen of ceremonies and externall performances, all required to justifie a Jew, before the coming of Christ; and Christ that requires the substantiall duties re­quir'd by those shadowes, hath done you no injury to free you from them.

6. But the righteousnesse which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? that is to note c bring Christ down from above:

7. Or, Who shall descend into the deep? that is, to bring up Christ again from the dead.]

Paraphrase 6, 7. But that justificati­on which is to be had by the Gospell is not on such strict, difficult terms, above the reach of our knowledge or our strength; that descri­ption of the perspicuity and intelligibleness of Gods commands (given then by Moses to the people, and setting life and death before them) Deut. 30. 12. being very fitly appliable to the Gospell, viz. that it is neither obscure, not such as depends on any difficult performances of ours, but on that which Christ hath done for us: The Christ by which we are to be justified, is not by any paines of ours to be fetch'd down from heaven, he came down himself and dyed for us; nor is he to be fetch'd out of the abysse by us, he is risen again of himself for our justification (to obtain pardon for our past sins, upon our reformation for the future, and to give us grace to doe so:) and these two being the two main parts of our faith, signifie this truth, that all that is required of us, is by him made very plain to be known, and possible to be performed, all the difficult part is performed by himself, and the easie required of us.

8. But what saith it? note d The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach:]

Paraphrase 8. But thus the Evangeli­call justification is described, That which is required of us toward it is within the reach of any ordinary understanding to conceive, being proclaimed by us to all that will believe, and within the compasse of a Christian to perform through Christ that strengthens him. A sort of precepts so agreeable to humane nature, and so familiar to our knowledg, that thou maist without much pains learn them thy self, and teach them others, and (for thy practice) with pleasure and felicity perform them; which character cannot so fitly belong to any thing, as to the way of faith and new obedience set down in the Gospell, which we now preach unto you in op­position to that other of legal performances, which had so much of unprofitable weight, and even impossibility in it.

9. That if thou shalt confesse with thy mouth the Lord Jesus, and shalt be­lieve in thine heart that God hath raised him from the dead, thou shalt be saved.]

Paraphrase 9. And this but of two parts, as it were, one for thy mouth, the other for thy heart, v. 8. For thy mouth, that if in spight of all persecution and danger, that shall attend the profession of the Christian faith, thou shalt yet venture all, and make profession of it; and in thine heart, as the principle of Christian practice, believe the resur­rection of Christ, and conform thy practice to that belief in forsaking of sin, and arising to new life, in imitation of Christ's rising from the grave; thou shalt escape this huge judgement impendent on the Jewes, and withall be justified and saved eternally.

10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.]

Paraphrase 10. For the justifying faith is onely that practicall of the heart, which must have confession of the mouth go along with it, and that shall give you your part in that great delivery (see v. 13.) and in that eternall rest hereafter.

11. For the Scripture saith, Whosoever believeth on him shall not be a­shamed.]

Paraphrase 11. For to that is appli­able that of Isa. 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him shall be certainly owned and saved by him. See note on c. 9. m.

12. For there is no difference between the Jew and the Greek, forhe is the same Lord of all, [...]ich [...] the same Lord over all is rich unto all call upon him.]

Paraphrase 12. And in this 'tis not being circumcised, or of the stock of Abraham, that will doe any man any good, or the wanting of it, that will hurt any: There is no difference of Jew or Greek, so that one should be more acceptable to God then the other, for he is the common Lord and father of both, abun­dantly mercifull unto all, both Jew and Gentile, that give up their names unto Christ sincerely, live obediently and faithfully in his family.

[Page 489] 13. For whomsoever shall call upon the name of the Lord shall be saved.]

Paraphrase 13. For to these times pe­culiarly belongs that promise in Joel 2. 32. (see Act. 2. 21.) that when the great calamity befals the Jewish nation, and all other confidences fail and prove treacherous, they that should constantly confesse, pray, and adhere to Christ, should be deli­vered from it, and this as a pledge of eternall deliverance, or salvation.

14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they heare without a preacher?

15. And how shall they preach, except they be sent? as it is written, How beauti­full are the feet of them that preach the Gospell of peace, and bring glad tidings of good things?]

Paraphrase 14, 15. But here the Chri­stian Jew objects against Saint Paul, in the name of the unbelievers, that be the condition of Evangelicall ju­stification never so easie (but the acknowledging of Christ, giving up their names to him) yet how is that believing possible for those that hear not of him, which 'tis clear they cannot doe, except they be preach'd to? and when the Apostles have left the Jewes and gone to the Gentiles, and yet there is no preaching to be had, but by them, either personally, or by some sent by them, how now shall the Jewes doe? how is it possible for them to believe? or well done of the Apostles thus to leave them?

16. But they have not all obeyed the Gospell: for Esais saith, Lord, who hath believed our report?]

Paraphrase 16. This objection may easily be answered, that if all to whom the Gospell hath been preached, had received and obey'd it, there would have been no place for this objection of the Jewes. For the Gospell hath been preached through all the cities of Jewry before the Apostles left them, but the onely fault is, they have not believed it, nay not any considerable number of them; and that was foretold by Isaiah, that when the Jewes should have the Gospell preach'd to them, they should generally give no heed to it.

17. Faith in­deed, [...] So then, faith cometh by hearing, and hearing by the word of God.

18. But I say, Have they not heard? yes verily. note e Theirvoice is gone out into all the land sound went out into all the earth, and their words unto the ends of the world.]

Paraphrase 17, 18. And therefore al­though it be most willingly granted, that preaching is necessary to receive the faith, and that none can preach but he that is sent and appointed by God, (see note on Joh. 10. 34.) that mediately or immediately hath received commission from heaven; yet this objection is of no force, for the Jewes through all their cities have certainly had the Gospell preach'd to them by the Apostles, according to Christ's command, that they should go over all the cities of Jewry, Act. 1. 8. before they went to the Gentiles: and to this may be accommodated that of Psal. 19. 4. as if by that were foretold, first, that their preaching should be afforded to all the land of Judaea, and then, that they should proceed and preach also to the whole world beside.

19. But I say, Did not Israel know? First Moses saith I will provoke you to jealousie by them that are no people, and by a foolish nation will I anger you.]

Paraphrase 19. On the other side can the Jewes be ignorant, that upon their provoking God, God will cast them off, and preferre even the heathen before them? 'I is impossible they should be ignorant, if Moses or the Prophets writings be heeded by them: For of them first Moses saith, Deut. 32. 21. by way of prediction of these (as story of those) times, they have moved me to jealousie with that which is not God, angred and pro­voked me by preferring Idols before me, and I will make them jealous with a no-nation, give the Philistine victory over them then, and now take the Gentiles, and preferre them before them, and make them angry (as now they are) to see them taken in their stead, more savoured by God then they.

20. But Isaias is very bold, and saith, I was found of them that sought me not: I was made manifest to them that note f asked not after me.]

Paraphrase 20. Then by Isaiah, 65. 1. who saith in plain words that the heathen world, that was farre from thinking of such a dignity, should have the Gospell preach'd to them, and receive it.

21. But to Israel be saith, All day long I have stretched forth my hands unto a disobedient and gain-saying people.]

Paraphrase 21. Whereas v. 2. he saith to the Jewes, that though he shall most diligently have called and sent Apostles unto them, never giving over, till their measure of iniquities being filled up, their destruction was now at the dore, as a night at the end of a long day, yet they will continue refractary, and not believe the Gospell of Christ; which sure is a testimony both that the Jewes have had, and rejected it, and that this dealing of the Apostles was in all reason to be expected by them.

Annotations on Chap. X.

a Note: [...] V. 1. Saved] According to the notion of [...], to be saved, or delivered, Lu. 13. 23. Note b. [...] may here most pr [...]ably signifie the Jewes converting to the faith of Christ, escaping out of that deluge of unbelief and obduration which had overwhelmed that people; for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ. So c. 11. 11. [...] salvation to the Gentiles, is the Gentiles coming in and believing on Christ, as [...] v. 14. So [...] Phil. 2. 12. is to complete, or perfect their Christian course, in resolving, and acting accordingly, (proportionably to God's giving them to will and to doe v. 13.) So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation, to Jew and Gentile, and that proved by that saying of Habakk [...]k, the just shall live by faith, that is, return from captivity, and live peaceably, and that as an embleme of his returning from sinne and living an holy life, it will be most reasonable so to in­terpret salvation, as may best agree with that notion of life, that is, for repentance and reformation. So per­haps [...], 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life. So 2 Pet. 3. 15. where he bids them count that the longanimity of God is [...] salvation, that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry, they might yet timely return, and repent, and believe on him, and so escape in that great approaching destruction. Yet this still not excluding but including also the reward of our faith, the eternall blisse in heaven. Of another acce­ption of [...], see Note on c. 13. c.

b Note: [...] V. 5. Doth these things] These things signifie the severall branches of the Judaicall Law, which being required by Moses under severe penalties of excision to those that contemned or despised them, and all the pro­mises of long life in Canaan depending on the obser­vance of them, and the Law affording no place of re­pentance or pardon for any presumptuous sinne com­mitted against that Law, it is from thence consequent, that he that lives not in all those commands to doe them, could not have life by them, even that temporall life, or what ever else were typically contained or included in that: And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law, and indeed nothing but a curse; for that it was also written, [Page 490] Deut. 27. 26. Cursed is every one that continues not in all things that are written in the book of the Law to doe them; and only he that doth them shall live in them, v. 12. All this while supposing that no man did all his life thus doe, or continue, so as not to incurre this curse. And herein doth the difference of the Law and the Gospell consist, that the Law promises life only upon doing all that was required of them to doe, and pronounced a curse to them that did not continue in all; he that wilfully offended in one, was guilty of all, that is, was involved as irreversibly under the curse for tha [...] one breach, according to that covenant, as if he had broken all, and repentance or reformation would not relieve him: But now under the Gospell the condition was changed; first, many things were not required at all now, which were then enacted under the highest penal­ty, as Circumcision, &c. onely the inward purity is now called for, which had been always typified by that; se­condly, place was allowed for repentance, and by the satisfaction of Christ, sure mercy and pardon for the sinner, whatsoever his sinnes were, upon his return to new life; and for frailties and weaknes [...]es, for which onely there were sacrifices admitted under the Law, now there was without those sacrifices free pardon to be had for all those that sincerely obey'd Christ, and laid hold on his sacrifice for their expiation. And so faith is said to be the condition of our Justification, and not the doing these things; the law of faith, not of workes, that by which the Christian must live.

c Note: [...] V. 6. Bring Christ down] The two phrases here used of going up to heaven, or descending into the deep, or abysse, are certainly proverbial phrases to signifie the doing, or attempting to doe, some hard, impossible thing; and consequently to say in the heart, Who shall do this? is to be prescribed some hard impossible task, that neither by our selves, nor by any body else we know how to set about, as they that are at their wits end, (know not which way to turn themselves) are wont to cry out, or say within themselves, Who shall doe it for them? These phrases had been of old used by Moses in this sense, Deut. 30 12. For this commandment which I command thee this day is not hidden from thee, neither is it farre off. It is not in heaven, that thou shouldst say, Who shall goe up for us to heaven, and bring it unto us, that we may see it and doe it? Neither is it beyond the sea, that thou shouldst say, Who shall goe over the sea for us, and bring it unto us &c. Which words being used by Moses to expresse the easiness and readiness of the way which the Jewes had to know their duty, and to perform it, are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law. The righteousness which is of faith saith thus, that is, this is the style or language of the Evangelical law, the law of faith v. 8. Say not in thy heart, that is, the Christian hath no need to say, or think within himself, Who shall goe up to heaven? that is, that he hath any weighty, impossible condition required of him. This part of the words of Moses, the Apostle, as in a parenthesis, applies to one of the most difficult things on which our salvation depends, [...] viz. Christs co­ming down from heaven to earth. This indeed if it were required of us to contribute any thing toward it, would be a weighty task for us; but when Christ hath himself done it for us without any contribution of ours▪ this is an evidence, of the easiness of the Christians task. As for the second part of the words in Moses, the Apostle reads them with some change, not [...], over the sea, [...] as the Septuagint now reads it, but [...], who shall goe down into the abysse? which variety of readings may possibly be reconciled by the various signification, and use of the Hebrew propositions. And accordingly that which is here used by S. Paul, will be found to agree to the paraphrase which we have in the Jerusalem-Targum, in these words, Vtinam esset nobis aliquis Propheta, Jonae si­milis, qui in profundum maris magni descenderet, Would we had some Prophet, like Jonas, that might de­scend into the deep of the great sea, and bring it up to us. And this seems to be the ground of S. Paul's applica­tion, which here followes, that is, to bring Christ from the dead, that descending of Jonah into the deep (being devoured first, and then vomited up by the whale on drie land) being by Christ himself made the presignifi­cation of his death and resurrection. [...] And so this again will be the meaning of the second part of the speech, one style, or language of the Gospel. The resurrection of Christ from the dead, the great ingredient in our Christian religion, and which tends so much to our Ju­stification, c. 4. 25. is that to which we contributed nothing our selves but was wrought for us by the pow­er of Christ: And as it followes here v. 9. our believing it now it is done, and abundantly testified to us, is the great fundamental act of faith required of us, and that is no very weighty taske to be required of us.

d Note: [...] V. 8. The word is nigh thee] The word [...] nigh is best to be understood by the opposition of it to hid­den and farre off Deut. 3. 11. Where the Hebrew for hidden is by the Septuagint rendred [...] over­weighty and heavy, and in other places [...] impossi­ble. So Gen. 18. 14. (and from thence transcribed Lu. 1. 37.) [...], no word, or thing, shall be impossible, this word is used in the Original. This is there farther expressed by those proverbial speeches of being in heaven, or (beyond, or) in the bottome of the sea, and being fetch'd from thence, all noting some spe­cial difficulty, or impossibility, above our knowledge, farre off, removed out of our reach; and so the [...] nigh, must be feasible and easie, to be known first, and then to be practised, in thy mouth, and in thy heart, (the Septuagint adds, [...], and in thine hands) that thou mayst doe it.

e Note: [...] V. 18. Their sound] This place is cited out of the Psalmist, Psal. 19. 4 but so as it lies in the Greek trans­lation, not as in the Original; for in stead of their voice here, 'tis rendred out of the Hebrew their line, or rule, or direction, for so the word [...] there signifies. The Psalmist there speaks of the heavens v. 1. The hea­vens declare the glory of God, and the firmament shew­eth his handy work, and so on, v. 2, 3. and then v. 4. their line is gone out through the land, and their words unto the end of the world, that is, in a poetial style, (wherein the Psalms are written) though the heavens stand in one place, keeping one constant motion, equi­distant from the earth, yet the commands and words thereof are heard every where that is, their virtue and efficacy are understood and admir [...] by all. Here the Septuagint seem to have read [...] their voice, for [...] their line, and so render it [...], nothing dif­ferent from the meaning of it, as appears by the [...] their words, that immediately follow, for by that 'tis plain that [...] signifies commands, (as it were,) or rule, or direction delivered by them, such as may agree with words, and that is all one with [...] their voice. Others rather think that the Septuagint, respecting the sense and not the word, did thus render it paraphrastically. But Mr. Pocock conceives from the Arabick use of the word, that the very [...] was anti­ently used by the Hebrews for vociferation. See his Miscellan. p. 48. And S. Paul according to his man­ner writing to those that used the Greek Bible in their assemblies, recites it as he finds it there, and applies it by accommodation (frequent in these writers) to the Go­spel that voice, or doctrine, of heaven, that is, of God himself; [...] and when he saith it was gone out [...] into all the land, that seems (as frequently it doth) to belong to the land of Judaea, [...] as the [...], the bounds or extreme parts of the earth may well be [Page 491] the Gentile world; and this to convince the Jewes (and repell their objection, supposed v. 14. and now answe­red) that the Gospel was amply revealed to the Jewes, both within and without Judaea, wheresoever they were in the Gentile cities: for being by the Apostles preached not only in Jerusalem, and over all the cities of Jewry, but also in Caesarea, Joppa, Antioch, Ephe­sus, Corinth, Philippi, Thessalonica, Galatia, Laodi­cea, and Rome it self, and first to the Jewes in every of those places, it must needs, as the influences of the hea­vens, to which the comparison is here made, be dilated and extended to all other parts, whereever the Jewes were dispersed; so that the Apostle may (as he doth) appeal to their own consciences (but I say, Have they not beard?) whether they did not believe that the Jewes had universally heard of it, and consequently did out of obstinacy reject, and not remain ignorant of it, which was a full answer to their objection of how shall they hear without a preacher? and an account of the reasonablenesse of the Apostles dealings in forsaking of them that had been thus obdurate. But withall it may denote, that having begun, and so fully performed their duty to them, it is now by consequence to be ex­pected from them, that they should lift up their voices to the Gentile people themselves, and preach the Go­spel to them also over all the world.

f Note: [...] V. 20. Asked not after me] That [...] must here be rendred enquiring of, not after, making God the terminus, or person to whom the address is made, and not the matter of their question, whom they asked, not concerning whom, appeareth 1. by the nature of the word, which literally denotes it: and 2dly by the use of it in all other places; as Mat. 12. 10. [...], they asked him, saying, Is it lawfull, &c. and ch. 16. 1. [...], they asked him a signe, and Mar. 11. 29. [...], I will aske you a que­stion, and [...] being asked, Lu. 17. 20. and Joh. 18. 21. [...], Why askest thou me? aske them that heard: and also 3dly, by the Hebrew, which from Isa. 65. 1. is rendred by it, for that is [...], from [...] quaesivit, con­suluit, as when one consulteth the Oracle, asks coun­sel of God. Agreeable to which is that of Hesychius, [...], rendring it by that word which is ordinarily used for consulting the oracle, and from which Apollo, that gave the oracles, is called Pytho. For so the place belonged in that Prophet to those that were delivered out of Antiochus's hands, at a time when they despaired, and hoped not for such a mercy; and that despairing, or not hoping of theirs, is there ex­press'd by not seeking of God, nor consulting him, nor applying themselves to him at all for that purpose. So Hos. 4. 12. where we read, my people aske counsel of their stocks, the Greek hath [...], they asked at their images. By this, I conceive, may be discerned the meaning of that phrase, 1 Pet. 3. 21. where Baptisme is said to be [...], [...] which is ordinarily rendred, the answer of a good conscience toward God, and otherwise, a promise, or stipulation, or bargain, because those consisted, saith Theophilus, l. 3. & l. 15. [...], of a question, and an agreeable answer, and were wont to be made in this form by way of answer to a question, thus, Spondes? Spondeo, Dabis? Dabo. Dost thou promise? I do promise. Wilt thou give? I will: and so the Catechume­nus, Dost thou forsake the devil, &c? I doe forsake. [...], Dost thou believe? I doe believe. This interpretation of some learned men depends upon a presumption, that [...] is an answer, not a question; the pretense of which is, because [...] is rendred by the Glossary, promitto, spondeo, and [...], stipu­lor, which indeed will reasonably be admitted by a Metonymie,l. 3. c. 19. as in Seneca de beneficiis, interrogatio is used for stipulatio; and so it may be appliable here, because he that thus comes to God or any to desire directions or counsel from him, is presumed to promise on his part to perform what shall be required of him. But then still this sponsio is not an answer, but rather a question, the answer being responsio a return to this sponsio, that is, an agreement between parties [...] in Theophilus; whereas [...] and [...] is generally the question, and it is not any more according to ana­logie, that it should be the answer, then that the Latine inquiro or interrogo should be the answering of a que­stion, which we know is only the asking of it. It may, I suppose, more regularly be rendred, the question, or addresse, of a good conscience to God, as enquiring si­gnifies, in our present notion, consulting with, seeking to,p. 782. [...] asking counsel of God, (as in Dorotheus, [...]. I never permitted my own conceit to perswade me, Ibid. C. without asking some others counsel; and [...], be carefull to ask others counsell, and not to be directed by your selves) when the true penitent believer comes to God, as to the oracle, to enquire of him for the whole future life, with a Lord, what wilt thou have me to doe? or, Good master, what shall I doe to inherit eternal life? applying himself to God for his directions of all his future actions, and that with a sincere, upright consci­ence, resolving firmly to doe what is there required of him; which resolution of universal sincere obedi­ence is that which is there set opposite to the [...], the washing of the flesh, [...], the rinsing of sullages with the water, which is but the ceremony that signified that other, and was not to be thought to avail any, but those that performed what was signified by it, any more then the circum­cision of a Jew, without the inward purity. Accor­ding to this it is, that as Tertullian calls Baptisme, sponsio salutis, an undertaking of salvation, that is, of the way laid down by God to it, l. de Bapt. and l. de Resurr. Carnis, Anima non lavatione sed responsione (I suppose again it should be read sponsione) sancitur, the soul receives its sanction, not by washing, but by undertaking (for that is the meaning of sponsio, and accordingly sponsores and susceptores are all one;) so Cyprian expressly calls it interrogatio Baptismi, Ep. 76, and 80. the asking, or inquiring of Baptisme. And this is indeed the peculiar nature of Baptisme, the ceremony of the Christians Proselytisme (his initiation and admission into Christs family) which is (accor­ding to the nature of the word [...]) his coming unto God as a disciple, and accordingly it is [...], Mat. 28. 19. make disciples baptizing: Baptisme is the ceremony of their entrance on disciple­ship.

CHAP. XI.

1. I Say then, Hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.]

Paraphrase 1. Here it will be objected again, that by this it seems to be concluded, that then God hath utterly cast off the Jewes his antient people, having cast them off from the preaching of the Gospel. To this I answer that the objection is utterly causlesse and groundlesse, for that the Jewes are not utterly cast off, I my self am a visible example, who had not only the Gospel revealed to me from heaven by Christ, but am employed as an Apostle to preach to others, who yet am an Israelite, as lineally descended from Abraham by Benjamin, as any can be suppo­sed to be.

[Page 492] 2. God hath not cast away his people, which he foreknew. Wot yet not what the Scripture saith of Elias? how he note a brings a charge. maketh intercession to God against Isra­el, saying,

Paraphrase 2. God hath according to his threats, Deut. 29. 28. cast off the rebellious Israelites; but those whom he did fore­see to be such, whom he might according to the rules which in the Gospel he hath prescribed, approve and love, his honest faithfull servants that have any kind of probity in them, those sheep that hear his voice he hath not now cast off, or pass'd any decree against them: Of which kind, though they seem but few, yet are there not so few. In like manner as in the story of Elias, 1 Kin. 19. 10. when he comes to God and complains of the wickedness of that people, their murthering God's prophets, and throwing down his altars (then built by pious men of the ten Tribes to serve God with, when they were not permitted to go to Jerusalem, in which case the prohibition of buil­ding private altars is by the learned Jews said to have ceased,) and doing it in so universal a style, as if he were the one only pious man left in the land, and that that was the reason that they now plotted and attempted to kill him also.

3. Lord, they have killed thy prophets, and digged down thine altars, and I am left alone, and they seek my life.)

4. But what saith the answer of God unto him? I have reserved to my self seven thousand men, who have not bowed the knee to the image of Baal.]

Paraphrase 4. To this complaint he receives answer by the voice from heaven, 1 Kin. 19. 12. in these words, I have reserved, or left for my self out of that deluge of sin, wherein the ten Tribes are involved, or, (as the Hebrew may be rendred) I will reserve a remnant of seven thousand men, which have not, or shall not bow the knee to Baal, (as there were some that observed the Law, and so were exempt from the destruction wrought on the Jews by Nebuchadnezzar, Ezek. 9. 4.)

5. Even so then at this present time also therehath been [...] is a remnant according to the election of grace.]

Paraphrase 5. So at this season some, though a few in proportion, have been preserved, such as, according to the rules of the Gospel, God hath determined to receive, humble obedient servants of his, which have readily received the faith of Christ (answerable to those v. 4. that bowed not the knee to Baal) and from their former sins did now, on Christs call, turn to him, and so were capable of that justification brought in by Christ, which consisting in pardon of sins to all penitent believers, and not in rewarding of works, belongs to those which thus return to him. See note on 1 Pet. 2. 6.

6. And if by grace, then it is no more of works; otherwise grace is no more grace:]the Kings MS. omits these words to the end of the verse, and so doth the ancient Lat. Trans­lation & O­rigen, Chry­sostome and Ambrose. But if it be of works, then it is no more grace; otherwise work is no more work.

Paraphrase 6. And if this means of reserving of them, and of their escaping out of that de­luge, were by the mercies of God in Christ and their embracing the Gospel, the only condition required on their part to make them capable of it, then sure is it not by adhering to the Mosaical performances, nor by speciall merit of their own, imputa­ble to themselves, for then the Gospel were not the Gospel.

7. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.

8. According as it is written, God hath given them the spiritof senles­nesse, eyes not to see. [...] of note b slumber; eyes that they should not see, and eares that they should not hear untill this day.]

Paraphrase 7, 8. The short then is, that the generality of that people have not attained that justification that God will crown, but the election, the remnant (see note on Lu. 13. b. and 1 Pet. 2. c.) that being called by Christ did not neglect to make use of it, these have attained it; but all the rest, that made not use of that grace (resisted Christ when he was preached to them) these have grown obstinately blind, and in them is performed what Isaiah ch. 29. 10. spoke of those who had first hardned their hearts against God, God gave them up to absolute obduration, and blindness, and deafness, and so they continue unto this day.

9. And David saith, Let their table be made a snare, and agi [...]e and trap, [...] trap, and a stum­bling-block, and a recompense unto them.

10. Let their eyes be darkned that they may not see, andbow [...] down [...] bow down their back alway.]

Paraphrase 9, 10. And so what Da­vid said prophetically of some in his time, Psal. 69. 22. (by way of retribution to their sins) that the things that were for their good, their very necessary food and refreshment, should turn to their mischief; so doth the preaching of the Gospel now to their obduration. As he said that they should be blinded and go stooping, not able to look up to heaven; the like is now fallen on the Jews, the preaching of the Gospel hath been their obduration, they are the worse, not the better for it, they are blinded, and able to see nothing of heavenly things.

11. Doe I say then, [...] they not stumbled that they might full? [...] I say then, Have they stumbled that they should note c fall? God forbid. But rather through their fall salvation is come to the Gentiles, for to provoke them to jealousie.]

Paraphrase 11. But here 'tis again objected, that this doctrine of ours concludes us to think that the Jews are utterly cast off, by this their not receiving the Gospel, and that now they are past all hope of recovering. To this I answer again that this is not our doctrine, or duely concluded from it, but this only, that, as by their obstinacy the Gentiles have received an huge advantage, the Gospel preach'd to them by us, when we were driven away by the Jews; so the Gentiles receiving the Gospel hath been made use of by the infinite wisdome of God, to make the Jews jealous and emulous, and troubled to see themselves so out-strip'd by those whom they so contemned, so to make that emulation an instrument to bring them in to Christ also.

12. Now if the fall of them be the riches of the world, andtheir p [...] ­city [...] the diminishing of them the riches of the Gentiles; how much more their note d fullness?]

Paraphrase 12. And if by thus punish­ing of their unbelief and ob­duration, so much advantage have accrued to the Gentiles, and so the multitude of the Jewish unbelievers hath been the means of converting many heathens; how much more shall the addition of the multitude of Jewish believers, if they shall yet repent and come in, be matter of confirmation of the faith to the Gentiles, and a means to bring them all to receive it, to convert the Gentiles over all the world?

13. For I speak to the Gentiles, in as much as I am the Apostle of the Gentiles, I magnifie mine office,]

Paraphrase 13. This of the multitude of the converted Gentiles I speak with some reflection on my self, and therein I proclaim the success I have had in preaching to the Gentiles, (many of whom have been converted by me.)

14. If by any means I might provoke to emulation them which are my flesh, and might save some of them.]

Paraphrase 14. To this end, that I may work some emulation or jealousie in my brethren the Jews, and bring some of them to repentance and belief in Christ.

15. For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?]

Paraphrase 15. For if the casting off the contumacious Jews be a means of sending and spreading the Gospel to the Gentiles, and so of bringing them into the Church, and obtaining pardon for them upon their repentance, what a miracle of mercy will it be for these Jews now to repent, and to be actually reassumed into God's favour, and to receive the faith of Christ? Even as great a miracle, as fit to work upon the Gentiles (both to make them all believe on Christ, when his crucifiers doe so, and rejoyce at this happy turn) as if they should see them raised from the dead again.

[Page 493] 16. And if [...] For if the first fruits be holy, the lump is also holy: and if the root be holy, so are the branches.]

Paraphrase 16. And sure they are not yet so totally rejected, the whole nation of them, but that God hath still some respect unto them, if more of them will believe, and come in to Christ also, as some have done; for as when the cake of the first of the dough is offered up for a heave-offering, Num. 15. 20. the whole lump or mass of dough is by that means hallowed, so if the Patriarchs, Abraham &c. were persons so favourably look'd on by God, then there is no doubt of it, but that the rest of the whole nation, that sprang from them, are so look'd on also, if they be believers, and so capable of God's mercy, as Abraham was, or if now they shall returne, and repent, and come in to Christ: And therefore in the mean time they ought not to look on themselves with desperation, nor to be look'd on with despising and censure by the Gentiles.

17. But if some of the branches be broken off, and thou, beingwild-olive branch, [...] a wilde-olive­tree, art graffed in amongst them, and with them partakest of the root and fat­ness of the olive tree,]

Paraphrase 17. But on the contrary if God, in his just judgments on the Jewes, have broken off some of them, as branches from a tree, and ingraffed thee (the Gentiles) as a Cien is wont to be, in that place where the branch was cut off, and so made thee partaker of the juice of the root, and the fatness of the good Olive-tree, that is of Abra­ham, made thee partaker of the promises to his seed, remission of sins, and justification (see v. 24.)

18. Boast not against the branches: but if thou boast, thou bearest not the root, but the root thee.]

Paraphrase 18. Do not thou triumph over them, and for those of them that have received the faith, but stand zealously for their ceremonies of the Mosaicall Law, do not thou despise or re­ject them for that; or, if thou be apt to doe so, then for thy humiliation, remember that Abraham, being the root from which the Jews naturally spring, and the Gentiles only graffed in, you being now but branches at most, and not the naturall seed of Abraham, must not think higher of your selves then of Abraham, and that naturall seed of his, all Christian Jews, that li­neally descend from him, and by being believers partake of his faith also as well as of his flesh. See c. 14. 1.

19. Thou wilt say then, The branches were taken off, that I might be graffed in.]

Paraphrase 19. Or if thou that art a Gentile shalt, for the magnifying thy self, and despising the Jew, think fit to pretend that the Jews were rejected on purpose that the Gentiles might be taken in in their stead;

20. Well, because of unbelief they were broken off, and thouhast stood [...] standest by faith. Be not high-minded, but fear.]

Paraphrase 20. The answer to such is ready, that if this be true, yet there is little matter of security or boasting for them, for 'twas their pride, and contumacy, and infidelity, that provoked God (v. 21.) to break them off, and 'tis thy faith, by which thou wert received, and still continuest in; and if thou become guilty of the same sins, thou art to expect the like fate with them, and therefore art not to boast of thy condition, (which is quite contrary to the nature of justification by faith, for that is not founded in any merit of thine, but only upon the promise of God through Christ to accept thee upon thy repentance and sincere reformation, and practice of Christian virtues, of which humility and charity are the chief, and those most contrary to boasting over, and despising of other men) but with all humility to work out thine own salvation.

21. For if God spared not the naturall branches, take heed lest he also spare not thee.]

Paraphrase 21. For if God proceeded with so much severity against his owne people the Jews, ye are in reason to expect no lesse severity to you Gentiles, if ye do not obey the Gospell, and live regularly, according to the dictates of Christ.

22. Behold therefore the goodnesse and severity of God: on them which fell, severity; but towards thee, goodnesse, if thou continue in his goodnesse: otherwise thou shalt also be cut off.]

Paraphrase 22. Two things then there are in this matter most visi­sible and remarkable, the a­bundant kindnesse of God, and withall his severity; severity on the Jews that stand out contumaciously against the faith of Christ, but infinite mercy on the Gentiles, if they make that use of his mercy afforded them, which is fit, if having received they obey the Gospell, and walk worthy of it, for otherwise they must expect severity also.

23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graffe them in again.]

Paraphrase 23. And so likewise no­thing can keep the Jewes in this state of rejection or excision, but their wilfull continuing in unbelief, which when they break off, God can, and certainly will, receive them in again.

24. For if thou wertcut off from the wilde Olive tree which was natural to thee, [...], cut out of the Olive tree, which is wild by nature, and wert graffedbeside na­ture [...] contrary to nature, into a good Olive tree; how much more shall these which are according to nature, [...] these, which be the naturall branches, be graffed into their own Olive tree?]

Paraphrase 24. For if ye Gentiles, which were a kinde of wild Olive branch, were taken off from the wildness naturall to you, and ingraffed into the stock of Abraham, received into the Church, graffed into the stock of a good Olive tree, from which the Jews were cut off, which is not only against the custome (see note on 1 Cor. 11. f.) of the Jews, grounded on Lev. 19. 19. who use not to graffe one tree upon another of another kind, but more generally against what could be expected in reason, and against all laws of graffing (for, First, the good Olive being the fattest of trees admitts no ingraffing, graffs will not prosper in any fat tree or stock, no Olive graffe prospers, unless it be in an hungry stock; Second­ly, no graffe converts into the nature or quality of the stock, but still reteines its own; and therefore, Thirdly, men alwaies graff a good fruit into a wild, an apple into a crab, &c. they never graffe a wild fruit into a good one,) how much more shall the Jews, which are branches of this stock, and of the same kinde, branches of that very tree into which you Gentiles are now ingraffed, be now, if they shall yet believe, graffed in also, according to that custome of graffing most ordinary among the Jews, to graffe one tree upon another of the same kinde?

25. For I would not, brethren, that ye should be ignorant of this mystery (lest ye should be wise in your own conceits) thatobdurati­on is in part befallen, [...] blindnesse in part is hapned to Israel, so long till the fullness of the Gen­tiles doe come in, [...] untill the fulnesse of the Gentiles be come in.]

Paraphrase 25. For I shall declare this mystery to you, this great secret of God's providence, (which may keep the Gentiles from being proud, v. 18. 20.) viz. that a great part of the people of the Jews are now at this present become blinde, and that that is made use of by God, that, by occasion of that, the Gospell may (by departing a while from them) be preached to and received by the generality of the Gentiles, and they compacted into Christian Churches (and this in very mercy to those Jews, that they by seeing the Gentiles believe might at length be provoked to do so too, by way of emu­lation, v. 11, and 31.)

26. And so all Israel shallescape [...] be saved, as it is written, There shall come out of Sion the deliverer, and shall note e turn away ungodlinesse from Jacob.]

Paraphrase 26. And so all the true children of Abraham, Jews and heathens both, but particularly the remnant of the Jews, shall come in, and repent, and believe in Christ: and this agree­ably to that prophecy, Isa. 59. 20. There shall come to Sion a redeemer, some powerfull means shall be used, to bring the Jews to repentance, and reformation of their impieties; or a deliverer to them that turn from iniquities in Jacob, who shall rescue all the penitent believing Jews from the approaching evills.

27. And [...] For this is my covenant unto them, when I shall take away their sins.]

Paraphrase 27. And so by this means God's covenant shall be made good to them, in bringing them to reformation and amendment, and then accepting and par­doning as many as shall come in, after all this.

28. As concerning the Gospell, they are enemies for your sakes; but as tou­ching the election, they are beloved for the fathers sakes.]

Paraphrase 28. 'Tis true indeed, and observable to you Gentiles, that in respect of the present preaching of the Gospell, they are now laid aside as persons utterly rejected, on purpose that ye may receive the benefit of it. The Apostles having preach'd throughout all their cities, and succeeded so ill among them, are now de­parted to you Gentiles, and have given them over; but yet for as many of them as any means will bring in, in respect of the promises made to that people for Abraham's sake (see note on 1 Pet. 2. b.) and the speciall favour of God to them, they are still so farre loved by God, that if they will come in, and be capable, they shall be received by him, and to that end this dispensation of mercy and providence, the calling and converting the Gentiles, is now made use of, as the last and onely probable means to work on the Jewes, v. 11, 14.

[Page 494] 29. For the gifts and calling of God are without repentance.]

Paraphrase 29. For God's speciall fa­vours allowed to this people, and his promises made to their fathers are such, as that he will never change, or repent of them, v. 1. and consequently will still make them good to them upon their repentance, and to that end doth, in his providence, use a most excellent way to bring the obdurate Jewes to repentance, by shewing them the issue of the Gospell among the Gentiles, that that may provoke them by way of emulation, not to fall short of such heathens whom they have so long despised.

30. For as yefor [...]nly were diso­bedient [...] in times past have not believed God, yet have now obtained mercy through their unbelief;]

Paraphrase 30. For as ye Gentiles having gone on in a long course of Idolatry, have now, upon the Jewes rejecting the Gospell, had the Gospell preach'd to you;

31. Even so have these also now not believed,to the shewing mercy upon you, that they also [...] that through your mercy they also might attain mercy.]

Paraphrase 31. So the Jewes of this age having been con [...]uma­cious, and from whose disobedience it is that this mercy hath come to the Gentiles, shall by this very means (this mercy upon you in suffering the Gospell to be preach'd to you) reap some considerable benefit also; viz. be stirr'd by emulation to look after the Gospell, thus believed on by the Gentiles, and count it a shame to them, a people so favoured by God, if they be not as wise or pious as the Gentiles, which from their Idolatry they now behold to come in, and believe on God.

32. For God hath concluded them all under unbelief, that he might have mer­cy upon all.]

Paraphrase 32. All this serves to illu­strate the grace and mercy of God both to Jewes and Gentiles, that both may attain salvation by his grace, without which neither of them can be saved. For God hath permitted the Gentiles first, and now the Jewes, and all sorts of men, to wallow in disobedience and contumacy, that by that means he might reduce both. The Gentiles being Idolaters had Christ preached to them, which was occasion'd by the Jewes rejecting of him, for thereupon the Apostles left them, and preached to the Gentiles: The Jewes thus contuma­cious see the Gentiles believe in Christ, and receive the Holy Ghost, Act. 10. and are in any reason by that means to be stirr'd up to emulation, not to be behinde them in piety; that so, many of them may come in, and believe on Christ: and so (by this means thus wisely disposed by God) God hath fulfill'd his great counsell of goodnesse toward all, in shewing undeserved mercy upon each of them, Jewes as well as Gentiles.

33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments, and his wayesnot to be traced [...] past finding out!]

Paraphrase 33. O the depth of the abundant goodnesse of God (in bearing the contumacy of the Gentiles first, and then of the Jewes) and of his wisedome, in making the desertion of the Jewes a means of calling the Gentiles, and of his knowledg, in knowing how (probably) to-work upon the most obstinate Jewes, viz. by envy and emulation toward the Gentiles (as also by those heavy calamities that according to Christs pre­diction fell upon them, see note e.) how unsearchable are his determinations, and how admirable his wayes of bringing them to passe!

34. For who hath known the mind of the Lord, or who hath been his coun­sellor?]

Paraphrase 34. According to that of Isa. 40. 13. that his ways are in wisdome so much above ours, that no thoughts of ours are fit in any degree to be taken into counsell with him. It is impossible all the men upon the earth could have foreseen these methods, or ever have thought to have advised them.

35. Or who hath first given to him, and it shall be recompensed to him again?]

Paraphrase 35. And the justice is such also, that no man can speak any thing against the equality of his proceedings herein: for first, 'tis a matter of meer bounty and goodnesse, and every man may with his own doe what he lists, no man can claim any thing that hath not been allow'd him, and therefore there can be nothing of injustice objected to him, if others have been more bountifully treated; and yet farther secondly, the Jewes themselves thus deserted of God, have their wayes of mercy also, if they doe observe it.

36. For of him and through him and to him are all things: to whom be glory for ever. Amen.]

Paraphrase 36. For the whole dispen­sation of grace, calling, and salvation both of Jewes and Gentiles, is to be imputed to God's free undeserved mercy, the mercy of the call is from him, all good is received by him, and the honour of all belongs unto him; and therefore to him be ascribed all the glory of this and all other things for ever and ever. Amen.

The summe then of this Chapter being the setting forth the great mercy and wisdome of God to­ward Jewes and Gentiles, but particularly toward the Jewes, (who though for their crucifying of Christ, and contumacy against the Spirit in the preaching of the Apostles, they were so farre forsaken, as that, leaving them the Apostles departed to the Gentiles, yet were by way of rebound benefitted by this preaching to the Gentiles provoked to emulation by the multitude of the converted Gentiles, and so themselves brought to believe also, great multitudes of them) is said to be a great mystery v. 25. and so intimated again v. 33. &c. and seems to be the very doctrine to which S. Peter refers 2 Pet. 3. 15. concerning God's longanimity, deferring and delaying his execution on his enemies (foretold Mat. 24.) on purpose, that as many Jewes as possibly might, should before that be brought in to believe, and so escape their parts in that judgment. This is the plain meaning of what S. Peter expresses by [account the long-suffering of our Lord, deliverance:] to which he saith that Paul had written parallel in many places, and withall tells us that what he had written on that subject, was much mistaken, and wrested to very distant doctrines in those first times, and so hath been ever since, as to that of the Millenaries of both sorts, and some other matters.

Annotations on Chap. XI.

a Note: [...] Ver. 2. Maketh intercession] [...] is to commence an accusation against any man, 1 Mac. 8. 32. and chap. 10. 61, 63. and chap. 11. 31.

b Note: [...] V. 8. Slumber] The Hebrew [...] signifies to nod, as that is an effect either of sleepinesse, or of old age, or again of stupor, lethargie, senslesness, and is according­ly rendred [...] deep sleep, [...] Isa. 29. 10. (from whence this place is cited) so Ps. 60. 3. [...] is the stupifying wine used to be given to them that were to be put to death. And so in Marcus Eremita [...]. p. 948. A. speaking of [...] drink­ing of wine, he addes, [...], the paine of stupidity, or intoxication, from it: but other­where it signifies not only a deep sleep (deeper then that which is noted by [...]) and from thence also, stupor, lethargie, among the Rabbines, but also asto­nishment, and is by the Septuagint rendred [...] 1 Sam. 26. 12. (where yet it should be a deep sleep, and so the Targum reads [...] a strong sleep) [Page 495] and again a trance or extasie, and so Gen. 2. 21. 'tis rendred [...] extasie, and so Act. 10. 10. [...] extasie is set for a deep sleep or trance, wherein visions are received; Aquilae renders it in Isaiah [...] trans­portation, Theodotion extasie, [...], Psal 68. 29. the Septuagint have [...] amazement. By all which it appears, that the word in its latitude signifies such a su­pine habit of mind as is usuall in the state of lethargie or stupidity, a state of senslesness, a spirit of stupidity saith the Syriack, however acquired, whether from a sleepy lethargick humour (and so it follows here, Eyes that see not, &c.) or else from a trance. O [...] which se­cond notion see Note on Act. 10. d. The word, saith Theophylact, properly signifies [...], being nailed and fasten'd to any thing, and so de­notes [...], an incurableness and immutableness of mind. But this referres to the Attical notion of the word as 'tis rendred compunction, which is not it which the Hellenists understood, or used it in.

c Note: [...] V. 11. Fall] The Hebrew [...], which is rendred by [...] to fall, often signifies to lie along in the posture of one that is fallen, and accordingly Exod. 21. 18. is rendred [...] to lie along; and so Verbs are often taken in a sense noting continuance or duration, as to be born of God, is to live a regenerate or new life. And so the Context here inclines it, where it cannot be denied that they did fall, and that that was the effect (he speaks not of the intention or designe) of their stum­bling. All that can be denied therefore is, that this fall of theirs is to continue forever, and accordingly he adds, that this their stumbling and falling was, if made use of, a very proper means as yet to recover them; for the Gentiles being preached to by this means, might very fitly move the Jewes to emulation, and so reco­ver them from their fall: and this God foresaw, and had that, among other reasons, in his wisdome, why he did permit them to deny Christ, and reject the Gospel.

d Note: [...] V. 12. Fulness] The word [...] fulness is a known famous word, used by the antients for the whole body of the congregation or Church compacted toge­ther, in opposition to Schismes and breaches in it. So in [...] p. 2. Meletius, [...], the Governors and priests with all the fulness, that is, Church, that bears the name of Christ. So in [...] adv. Paul. Sam [...]s. p. 293. C. Dionysius Alexandrinus, [...], all the fulness of the congregation of Israel, from Exod. 12. where the Septuagint read [...] mul­titude. So in S. Basils Liturgy, p. 43. d. [...], preserve the fulness of the Church. And accordingly being admitted into the Church is by S. Basil, Ep. 197. ad Diodor. and the fathers express'd by [...] to be receiv'd into the Ecclesiastick fulness; either according to the Hebrew idiome, which uses [...] (from [...] to be filled) for collecting and congregating, or perhaps ac­cording as Mat. 9. 16. [...] is the piece that be­ing put into the garment, the garment, which was be­fore torn, is made whole again. In this sense, I conceive, the word is here to be taken, for the Jewes being added to the Church, their coming in, or being gathered, and laying hold on the faith (being provoked thereto by seeing the Gentiles believe) and so filling up the vacui­ty, as it were, which was formerly in the Church, by their standing out impenitently. That this should now still belong to any (yet future) return of the Jewes in a visible remarkable manner, is no way necessary, the cir­cumstances of the Context applying it to those first times, wherein the Epistle was written: and therefore Origen against Celsus, speaking of the Jewes, saith di­stinctly, [...], We affirm confidently that they shall not be restored. And S. Chrysostome, in his discourse against the Jewes, denies that they shall ever be returned to their countrey; and cites Josephus for that opinion, that their [...] or desolation shall be perpetual. And so Caesarius, Grego­ry Naziarz [...]n's brother, being asked of the [...] revocation of the Jewes about the end of the world, an­swers resolutely,Dial. 4. [...] p. 195. [...], &c. I will never be perswaded that the Jewes shall be recalled, nor indeed doth the Apostle [...]each any such thing in the words that are well and truely delive­red by him, but not rightly understood or applyed by others. And all this seems to have foundation in the express words of Daniel, ch. 9. 27 he shall make it desolate even to the consummation. And the Jewish wri­ting called Seder-Olam affirms the same, viz. that after their second ejection out of Canaan, the Jewes shall never return thither again. Others indeed have seen of another opinion, that there shall be a visible calling of the Jewes, and some of the antients have joyned thereto the thousand years reign of Christ upon the earth, and pretended Apostolical tradition for it, but have not by the Church of God been judged to have any just plea to it, undoubtedly cannot deduce it from this place, any farther then this, that if they shall re­pent and believe in Christ, they shall yet be received in­to mercy. And as [...] the Jewes fulnesse is their coming in to the faith, or the Church of Christ, so likewise [...] the fulnesse of the Gentiles, v. 25. is the Gentiles coming in to the Church, receiving the faith, they then becoming one part of the body of the visible Church, as the Jewes another. See Note on Lu. 21. c. And so Eph. 1. 23. the Church, as the body of Christ, is called [...] his fulness in the same kind as [...] or [...], the Churches greatnesse and body, is used by Ignatius in Epist. ad Smyrnenses, of [...] restoring the assemblies of the Church, by a calme [...] which had befaln the Christians in Syria.

e Note: [...] V. 26. Turne away ungodlinesse] The Hebrew, Isa. 59. 20. read [...], that is, and to them that turn, or even to them, the being often Expletive, or noting Ap­position. In stead of this the Septuagint read, it seems, [...], and so render it [...], and shall turn iniquities from Jacob; and S. Paul, as his manner is, cites the words of their translation, wherein they have a sense very commodious, and most agreeable to the Context here, that many of the Jewes shall by Gods grace, and wise methods used toward them, be reformed and converted. But beside this, it will be most reasonable to enlarge them also, and in­terpret them according to the original notation of the Hebrew, that God will take care for the delivering of them that thus return and repent. As for the truth of that which is here concluded from this citation, that as yet many more Jewes should repent, and receive the Gospel, that hath been demonstrated by the event, 1. when the Jewes saw Christs predictions Mat. 24. manifestly fulfilled in the Roman armies sitting down before the city; for then many turned Christians, and went out of the city, and were delivered from the fol­lowing evils: and 2dly, after that, when the Temple and the city were destroyed, and they brought in sub­jection by the Romans, then many were humbled and turned Christians: and 3dly, after that also, in Justin Martyr's daies, [...], Every day there were some that came in to be Christs disciples, which is the cause of the sealing so many of every tribe, Revel. 7. 4. (see Notes on that Chap. c. d. e.) an­swerable to Ezech. 9. 4. and is the meaning of their escaping here.

CHAP. XII.

1. I Beseech you therefore, brethren, by the mercies of God, that ye present yourI exhore you by thē compassi­ons, [...] bodies a living sacrifice, holy, acceptable unto God, which is your note a reasonable service.]

Paraphrase 1. Seeing then the Gospel, without any addition of le­gal performances, is the only way to salvation (which is the thing on the proying of which all the former part of the Epistle was spent) and that the Go­spel is the spiritualizing and perfecting of the Law, (which he shewes by going ethically through the severall parts of it, the ritual or ceremonial in this chapter, the judicial chap. 13. 1. the moral v. 8. &c.) I doe therefore exhort you, brethren, by the bowels or exceeding great mercies of God, that (in stead of the impure Gnostick practices that are so rise among you, and which pretend to be grounded on their mystical understanding of the Law and scriptures of the old Testament,) you preserve your selves in all purity and holiness, and so offer up unto God (as a kind of heave-offering) your bodies (the work-houses and shops of action and practice) a living sacrifice (in opposition to their dead ones under the Law) an holy pure one (in opposi­tion to those external, carnal, legal ones, which had no kind of intrinsecal goodnesse in them, but only as they were com­manded them for a time by God) acceptable to God (whereas the other were not so, whensoever they were not joyned with holy life, nor are now any longer so, having been abolished by Christ) your rational worship of him, (in opposition to that wherein the irrational creatures, the cattel, &c. were offered up to God in his worship.)

2. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God.]

Paraphrase 2. And suffer not your selves to be ensnared with the filthy sensual practices of the Gnosticks of this age, that by joyning with the Jews against the orthodox Christians, avoid persecution themselves, and bring it upon others, and by that means seduce many; but by undertaking the Christian faith, and that renovation of mind and actions, wherein repentance (required of you at your baptisme) consists, let your Christianity appear in the new form and shape of your lives, that ye may be able to discern and approve and practise (see note on ch. 2. f.) what 'tis that God now com­mands us Christians, even those Evangelical commands of his, which are good (as all the Judaical law cannot be said to be, there being many things permitted for the hardnesse of their hearts, which must not be permitted now) and well pleasing (as now their ceremonial performances, sacrifice, &c. are not, nor ever were, but when joyned with good lives) and perfect (as even the moral part, as it was understood by the Jewes, was not, till it was enlarged, or at least interpreted by Christ Mat. 5. and as the practices of the Gnosticks certainly are not, which yet pretend to the highest perfection.)

3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.]

Paraphrase 3. For I, in respect of that Apostolical authority which, by the favour and commissi­on of Christ, is given unto me, take upon me to admonish every person among you, that be doe not exalt himself above that which belongs to him, (as the Gnosticks doe, who pretend to such heights of knowledge and perfection, as to despise the Go­vernors of the Church (see Jude 8. d.) and consequently run into such extravagances) but every man in sobriety to possesse the graces which God hath given him, to the benefit of the Church, and not the despising of others, especially those that are placed over him by Christ.

4. For as we have many members in one body, and all members have not the same office;]

Paraphrase 4. For as in the body of man, where there are many members, they have not all offices or [...] of the same esteem or dignity, which some have;

5. So we being many, are one body in Christ, and every one members one of another.]

Paraphrase 5. So all we Christians make up one body, of which Christ is the head, and are fellow-members in respect of one another, but yet have severall functions and offices in his Church.

6. Having then gifts differing according to the grace that is given to us, whe­ther prophesie, let us prophesie according to the proportion of faith:]

Paraphrase 6. And having such pecu­liar functions to which we are designed, differing one from another, according to our severall designations, let us exercise them to the edification of one ano­ther: If a man be designed to the office of expounding the Scripture, let him take care that he doe it according to that form of faith, or wholsome doctrine, by which every man, which is sent out to preach the Gospel, is appointed to regulate his preaching, according to those heads and principles of faith and good life, which are known among you:

7. Or ministery, let us wait on our ministering: or he that teacheth, on teach­ing:]

Paraphrase 7. If to the office of a Deacon, one designed to doe some inferiour services in the Church, let him set himself to the discharge of that: the Doctor, or he that teacheth the do­ctrine of the Gospal where it is already planted, let him busie himself about that:

8. Or he that exhorteth, on exhortation: he that giveth, let him doe it with liberality [...]. see Mat. 6. k. simplicity: he that ruleth, with diligence: he that sheweth mercy, with cheer­fulnesse.]

Paraphrase 8. He that, when the do­ctrine of the Gospel is taught and planted, is appointed to preach to them the practical use of it, and exhort them to live accordingly, let him employ himself thus: he that distributes his goods, or perhaps the goods of the Church, to the poor, let him doe it liberally: he that is to govern in the Church, let him be very carefull and diligent in government: he that gives almes (which is the duty of every private Christian that is able) let him doe it merrily, not fearing or doubting that he shall impoverish himself or his posterity by that means.

9. Let love be without dissimulation. Abhorre that which is evil, cleave to that which is good.]

Paraphrase 9. Let your love of God appear to be sincere, and such as will abide the triall, Ephes. 1. 4. Lu. 1. 6. and so also your love to one another let it be unfeigned, detesting and flying from every impious practice, such as are observable among the Gnosticks, and for the true Christian course both toward God and men, cleave fast and zealously to it.

10. Be kindly affectioned one to another in brotherly love, in honour preferring one another.]

Paraphrase 10. Made up of nothing but perfect, kindnesse to one another, contrary to the envying, &c. ch. 1. 29. in the Gnosticks; humble, contrary to their fastidiousnesse and pride, ch. 1. 30.

11. in respe [...] of diligence not [...]loth­full: [...] Not slothfull in businesse; fervent in spirit;or, serving the season, so other [...] co­pies read note b serving the Lord;]

Paraphrase 11. Industrious and nim­ble to doe any thing that belongs to your calling, and having that earnest affection to God's service that shall inflame and set you most ardently about it and accordingly doing those things that in respect of the circumstances of time and place, wherein now you are, may most tend to the honour of God, and building up of the Church.

12. Rejoicing in hope; patient in tribulation; continuing instant in prayer;]

Paraphrase 12. In the midst of those afflictions that now fall upon you, rejoicing in respect of that blisse which we hope for in another world, and consequently never renouncing the faith (as the Gnosticks professe to doe) in time of persecution, but persevering constant to the end, and in or­der to that observing your set times of prayer with all zeal and importunity.

13. Distributing to the necessity of saints;pursuing [...] given to hospitality.]

Paraphrase 13. Shewing liberality to all that want, as earnest in it as in any thing that brings in most advantage to your selves, or in stead of pursuing others v. 14. doing them as much kindnesse as you can.

[Page 497] 14. Blesse them which persecute you; blesse, and curse not.]

Paraphrase 14. Repay nothing to con­tumelies, but friendly and kind usage.

15. note c Rejoice with them that doe rejoice, and weep with them that weep.]

Paraphrase 15. Comply with the con­dition and state of other men, affected with all the good and evil that belongs to them.

16. Be of the same mind one towards another. Mind not high things, butfollowing along with the lowly [...] con­descend to men of low estate. Be not wise in your own conceits.]

Paraphrase 16. Very affectionate and compassionate in your kind­nesse one to another, pretending not to mysterious knowledge, as the Gnosticks doe, but behaving your selves as the modest­est sort of Christians doe, not perswading or concoeiting your selves that you are wiser then the rest of your brethren.

17. Recompense to no man evil for evil. Provide things honest in the sight of all men.]

Paraphrase 17. Never acting any re­venges upon them which you think have done you injuries; taking care before-hand that whatsoever you doe, it be that which is fit for you to doe before the heathens, and which may not disgrace the Christian profession before them, or aliene them from it, by seeing your lives and actions vile.

18. If it be possible, as much as lieth in you, live peaceably with all men.]

Paraphrase 18. And particularly (as farre as lyeth in you, and is possible for you by all actions of meeknesse and charity to procure) living peaceably among them.

19. Dearly beloved, avenge not your selves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord.]

Paraphrase 19. To that end (as ver. 17. so again) not taking the matter of avenging the injuries done to you into your own hands, but referting it to the punishment of God, or the ma­gistrate under him, to whom, as he himself saith Deut. 32. 25. it belongs to punish offences.

20. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire upon his head.]

Paraphrase 20. It being the Chri­stian's duty, and his only pru­dent method of overcoming enemies, to doe them all acts of kindnesse and charity, whereby thou shalt melt them at length, be they never so hard-hearted (as when an artificer that deals in metals cannot melt any metall by putting fire under it, he pours live coals on the top of it, and by that means melts any thing that is hardest to melt. This figure must be made use of to in­terpret this place, which if it were literally understood, might seem to command that foule crime of wishing mischief, saith S. Augustine de Doct. Christ. l. 3. c. 6.)

21. Be not overcome of evil, but overcome evil with good.]

Paraphrase 21. Let not another man's injustice to thee bring thee to that vilenesse of doing the like to him, for then hath he conquered the most divine pretious part of thee, enslaved thy soul to so vile a sinne; but let thy way be (that which of all others is most likely to thrive) by doing good to him, by fair words and deeds to overcome him.

Annotations on Chap. XII.

a Note: [...] V. 1. Reasonable service] What notion of [...], which we have rendred rational service, is here to be fastned on, is not easie to determine. It may pos­sibly be such a [...] will be agreeable to the notion of [...] the word, as it signifies Christ, and then 'tis the Christian service. It may be as [...] signifies the word or scripture, and then 'twill be that worship which is prescribed us in the Scripture; and so the Syriack seems to understand it, setting down for [...] se­cundùmos verbi, according to the mouth of the word, that is, such as the word prescribes. It may be also as [...] word is opposed to [...] law, and then twill be the Evangelical worship. And once more, it may note such a worship of God as is most agreeable to reason, and such as a rational man will resolve to be most a­greeable to so excellent and pure a Deity. But the cir­cumstances of the place, and opposition to the sacrifi­ces of the Law, the beasts that were offered there, seem to restrain it to the vulgar and ordinary notion of [...] rational, in opposition to the irrational sacrifices under the Law, as [...] living, before, to the dead bo­dies among them. Thus is the Table of Christ called by Theodores [...] rationalis missa, Serm. 6. de Provid. that is, the table, or altar, where we offer up our selves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto God, in stead of those tables or altars on which the beasts were offered. Thus in Hermes in P [...]andro, in the Hynne or [...] which closes the book, this prayer is to be found, [...], receive these rational sacrifices. Thus, I conceive, may [...] rational milk 1. Pet. 2. 2. be rendred also, not that milk of cattl, which mens bodies are wont to be fed with, but this rationall milk by which mens souls are improved, to wit instruction, or Christian doctrine. And thus the ancient Latine translation hath rendred it in both places.

b Note: [...] V. 11. Serving the Lord] The authority of those copie, is great which read [...] in this place, serving the time, or the season, which being written short thus, [...], might easily be mistaken for [...]. One argument that it is here to be retain'd is Ignatius's Epistle to Polycarp, where he joynes two precepts to­gether, [...], Become more diligent then thou art, observe, or consider, the seasons, or times: that is, the times being times of great corruption first, and then of persecution also (both mention'd in the former part of the period, [...], let not the heterodox, or false teachers, move thee, or terrifie thee, [...], stand firm, and [...], we must beyond all persevere and en­dure all for Gods sake) he must not be slothfull, but very diligent to defend his flock against all false infusions, and sustain them constant in sufferings. And this is ex­actly agreeable and parallel to this exhortation here thus set, and may well seem an imitation of it. In re­spect of diligence, not slothfull; zealous in spirit, ser­ving the time, or season, which was in like manner a season of great corruption from the Gnosticks, and of persecution also from the Jewes, with whom these Gno­sticks comply'd, and stirr'd them up against the Or­thodox Christians. See Note on Eph. 5. d.

c Note: [...] V. 15. Rejoyce with them that doe—] This verse seems to referre to the two gates of the Temple, one cal­led the gate of the Bridegrooms, and the other, of the mourners, into which two sorts of men all kindes of persons are divided: under the first are contained all those that continue unblemish'd members of the Church, under no kind of censure; under the other are the excommunicate of any the lowest kind, those under Nidui, which though they might come into the Temple, yet were to come in at that dore of mourners, with some difference upon them, & discrimination from other men, that they that saw them might pray for them in this form, Qui inhabitat domum hanc consoletur te, in­datque animo tuo ut obtemperes. He that dwels in this house comfort thee, and give thee a heart to obey. See 1 Cor. 5. 2. Note c. and 7. 30. and 2 Cor. 2. 1. and 7. 8. and 12. 21. And accordingly the exhortation is to have affections Christianly disposed toward all men, [Page 498] to be very much afflicted, which 2 Cor. 12. 21. is cal­led [...] mourning, or bewailing such as are (for their faults) justly fallen under the censures of the Church, and to doe the utmost we can toward their recovery; and on the other side to rejoyce at the spirituall good and proficiency of all others.

CHAP. XIII.

1. LEt every soul be subject unto thesupreme note a higher powers: for there is no power butfrom [...] of God. The powers that be are ordainedby [...] of God.]

Paraphrase 1. Then for the judiciall lawes, that great supreme one ought to be taken into speciall care of all Christians, that of obedience to the supreme powers rightly established and consti­tuted, although they be not Jewes but Romans. Nothing in Christianity ought to be pretended or made use of, to give any man immunity from obedience, which from all subjects, of what quality soever; Apostles, teachers, &c. is due to those to whom allegiance belongs, (contrary to the Gnosticks doctrine and practice Jude 8.) but on the contrary, every person under government, of what tank soever he be, is to yield subjection to the supreme governour legally placed in that kingdome, as to him which hath commission from God, as every supreme magistrate must be resolved to have, though he be an heathen.

2. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves note b damnation.]

Paraphrase 2. From which divine commission it is directly con­sequent, that he that makes any violent resistance or opposition to the supreme magistrate, opposes that violence to God's com­mission, and shall accordingly receive that punishment which belongs to so sacrilegious a contumacy, the wrath and judge­ment of God belongs to him.

3. For rulers are not a terror to good works, but to the evill. Wilt thou then not be afraid of the power? doe that which is good, and thou shalt have praise from it [...] of the same.]

Paraphrase 3. And certainly if thou hast not some wicked purposes in thine heart, thou wilt ne­ver be tempted to doe this, for they that do not design any ill, have little reason to be afraid of magistrates; or consequently to desire to prevent their ill usage of them by taking up armes against them. For though it be possible Governors may be tyrants, yet this possible fear is not in any reason to move any to certain sin; but on the other side every one is to look on the magistrate as God's officer, and to trust himself in God's protection, and count that Princes doe not use to punish men for doing well, but for doing ill, for seditions, conspiracies, &c. and therefore if thou wouldst make a prudent provision for thy self, if thou dost desire to be secure from being punished by the magistrate, doe not offend against his lawes, and thou shalt, in all probability, receive nothing but reward for it from him.

4. For he is the minister of God to thee for good: but if thou doe that which is evill, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revengerfor [...] to execute wrath on him that doth evill.]

Paraphrase 4. For that is as conside­rable a part of the magi­strate's office (to which he is designed by God, and for which thou art to count thy self happy in him, to assist, and not resist him) that God hath set him over thee, to secure and defend thee, and help thee to a peaceable possession of all God's other benefits, which are all worth nothing to thee, if thou maist not enjoy them peaceably. And that is a reasonable consideration to move thee to adventure the hazard of being injured by magistrates, and not to cast off their yoke on every remoter fear of it, but to take the possible dan­gers and certain benefits together, and from thence to conclude, that 'tis for the subjects good, that Princes are s [...] over them. And generally 'tis our own fault if there be any thing formidable in them. In that case indeed the Magistrate hath a sword put in his hands by God, and 'tis his office to be God's executioner of punishment on malefactors, and he is obliged to doe so by conscience toward God, whose officer and commissioner he is.

5. Wherefore ye ought is be [...] must needs be subject, not onely for wrath, but also for conscience sake.]

Paraphrase 5. And consequently our obedience is due to him, not onely for fear of punishment from the magistrate, for 'tis possible a cunning o [...] a prosperous offender or rebell may avoid that, but in obedience to the constitution of God, whose officer he is, and to the command of honouring and paying subjection, &c. to him.

6. For, for this cause pay you tribute also: for they are God's ministers atten­ding continually upon this very thing.]

Paraphrase 6. For this is the distinct reason why tributes and cu­stomes are paid to Kings, viz. because they are commissioners sent from God; who having full power over all we have, as the free donor of all, may assign his commissioners what proportion he please, and that a liberall one, as he did the double portion to the elder brother; and this but very reasonable, seeing, in the discharge of their office, they spend themselves with an unwearied patience and constancy, attending on it, as the hardest and heaviest task that any man in a kingdom undergoes, and is therefore in proportion the most richly to be rewarded of any.

7. Render therefore to all their dues: tribute, to whom tribute is due; custome, to whom custome; fear, to whom fear; honour, to whom honour.]

Paraphrase 7. This therefore layes all obligation on you to ren­der to Princes (as a debt due from subjects) all extraordinary or ordinary payments, as also that reverence and honour which by the Law of God belongs to them, as well as obedience and diligent subjection, v. 1.

8. Owe no man any thing, but to love one another: for he that loveth another hathfilled up [...] fulfilled the Law.]

Paraphrase 8. For ye Christians must not think that your Christian liberty will free or disoblige you from the discharge of any debt or duty to any man, inferior or supe­rior, that is, either of justice to ordinary men, or subjection to those whom God hath set over you: One debt onely ye must owe all (and yet pay that too, as oft as occasions are presented) that of charity, which must be so pai'd that it be alwayes owing; and if this be discharged as Christ requires, not onely to friends, but to all, even those that have behaved themselves as enemies to us, the persecuting heathen Emperors, &c. this is that perfection of the Law which Christ requires, Mat. 9. 48.

9. For this, Thou shalt not commit adultery, Thou shalt not kill. Thou shalt not steal, Thou shalt not bear false witnesse, Thou shalt not covet; and if there be any other commandement, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thy self.]

Paraphrase 9. For all the six com­mandements of the second table, the five here named, and the sixth that hath all this while been insisted on, that of Honour thy parents, Kings, &c. v. 1. all these, I say, are but parts of that great duty of charity, or loving thy neighbour, &c. so strictly now commanded by Christ, and so farre from being now evacuated or abrogated, that it is rather heightened in each branch, and improved by the Gospell, and consequently every of those six, and particularly that of duty to Kings, is still required under Christianity, let the Gnosticks advocates, and patrons of liberty (or rather licentiousnesse) under that pretenc [...] [...]each what they please to the contrary.

10. Love worketh no ill to his neighbour, therefore love is thefilling by [...] fulfilling of the Law.]

Paraphrase 10. That charity that is required of us Christians, is so farre from depriving any other of his right, that it gives rules of all abundance of mercy and goodnesse to all, for in that consists that perfection of the Law which Christ requires, Mat. 5. see note on Mat. 12. e.

[Page 499] 11. Andthis, knowing the sea­son, [...] that knowing the time, that now it is high time to awake out of cep: for now is ourdelive­rance. note c salvation neerer then when we believed.]

Paraphrase 11. And that exhortation to keep close to all Christ's precepts, to discharge to all, men that duty which Christ requires by prescribing us charity v. 18. is now the rather to be press'd, because of the particularity of time, which should make us watchfull to the performance of all duties, the time of our deli­verance, or escaping, by Christ promised, and by us so long expected (see note on Mat. 10. 9. and 24. 13. 1 Pet. 1. 5. and 2 Pet. 1. 3.) being now [...]igher at hand (which may encourage us to be diligent and persevere to the end) then it was when we first received the faith.

12. The night ispast [...] far spent, note d the day is at hand: let us therefore cast off the works of darknesse, and let us put on the armour of light.]

Paraphrase 12. The present dark state of persecution of the pure Christians by the unbelieving Jews and the Gnosticks among you, is now well over, and the more joyfull lightsome state of quiet and calm is now, as the day; approaching, (see 2 Pet. 1. 19. 1. Joh. 2. 8.) which is a mighty obligation to us to perform the deeds or the day, all actions of Christian purity, casting off the doctrines and practices of the Gnosticks, and all the corruptions crept in among you.

13. Let us walkmodestly, [...] honestly as in the day; not in note e rioting and drunkennesse, not inune [...]can­nesses and filthnesses [...] (note on c. 9. e.) [...] chambering and wantonnesse, not in strife and envying.]

Paraphrase 13. And particularly let chastity and all manner of pu­rity, contrary to the night-works or deeds of darknesse and secrecy, be most carefully preserved in all kinds; and think it not tolerable to go on (as they would have you, and tell you it may lawfully be done by you) either in revellings and pursuits of lusts, or in sins of luxury and excesse, apt to hinder your watchfulnesse (see Lu. 21. 34.) or in venery, men with women in unlawfull embraces, or in lasciviousnesse against the laws and differences of sexes (see note on 1 Pet. 4. d.) or any of those other sins so familiar among the Gnosticks, or finally in factions, divisions, contentions, hating and persecuting your fellow Christians, as the Gnosticks and Judaizers doe.

14. But put ye on the Lord Jesus Christ, and make no provisionof the flesh for lusts, [...] for the flesh, to fulfill the lusts thereof.]

Paraphrase 14. But set your selves to the practice of all Christian purity, and do not entertain your selves with carnall, sensuall designes, such as the divinity of the Gnosticks is too full of, which tends to the advancing of lusts of all kinds, and nothing else.

Annotations on Chap. XIII.

a Note: [...] V. 1. Higher powers] What [...] power here sig­nifies will appear sufficiently by the [...], for the Rulers, &c. v. 3. for the [...] for being a rationall or causall particle, applies the speech to that which had gone before, and so expresses the [...] powers v. 1. to be the [...] rulers, v. 3. and so again the annex­ing of [...] power v. 3. doth confirm the same. Nor indeed can the power, abstracted from the person of the magistrate, be able to doe what is here said of [...], viz. commend, or encourage v. 3. avenge and punish v. 4. And the matter is clear, for v. 3. [...], the powers being feared, is all one with [...] the rulers are a fear, or terror, in the beginning of the verse, and v. 4. immediately upon the mention of the power, and the praise which they that doe well shall have [...] v. 3. from the power, it is added, [...], For he (that must needs be the per­son of the magistrate) is a minister of God to thee for good; and, He bears not the sword in vain, or, for no end, for he is the minister of God, an avenger of wrath, [...] &c. Thus is [...] and [...] used Lu. 12. 11. when the disciples are said to be brought before princi­palities and powers, that is, without question, princes and men in authority, [...] and so are [...] dominions 2 Pet. 2. 10. all that are in authority; and so in this Epist. c. 8. 38. [...] and [...] principalities and powers, are certainly persons (heathen magistrates) who persecute Christians; and so Ephes. 3. 11. [...] and [...] are persons to whom somewhat was to be made known. And so Col. 1. 16, & 2. 15, 22. where [...] and [...] are joyned with Angels, and all said to be made subject to Christ. And that it may not seem strange that the word [...] power should be set to note a person, it will be worth observing, not only that the Latine, magistratus, which signifies magistra­cy, signifies the person of the magistrate also, and is most commonly so used, not for the power, but for the person invested with that power; but which is punctu­ally for the point in hand, that the Latine Potestas, which is directly answerable to the Greek [...], sig­nifies a ruler or Governour in good and ancient au­thors, as in Juvenal Sat. 10. speaking of the unfortu­nate end of Sejanus, after all his greatnesse, he asks,

Hujus, qui trahitur, praetextam sumere mavis,
An Fidenorum Gabiorúmque esse Potestas?

which had you rather chuse? to succeed Sejanus, that was thus used, that is, have that great preferment and d [...]gnity of his (assumed by the Emperor of Rome into the participation of his supremacy) and pay so dear for it, or else to be quietly and peaceably the pow­er, that is, ruler or governour, of those mean people, the Fideni or Gabii? Then for the word which is here added to [...], [...] [...], that that is to be rendred, the supreme (not the higher) powers, will appear, not onely by comparing it with 1 Pet. 2. 13. where the [...] King, or Emperour, is the [...] supreme, and all others said to be sent by him, he having his commission from God (as here also 'tis said in the end of this v. 1.) and all others are not from God imme­diately, but from him; but also by the nature and use of the word; the nature of it confining it to those that are over, and not under others: and so in Simpli­cius upon Epictetus p. 2. 14, [...] the first causes and [...], which must therefore be rendred supreme, are joyned together, and said to be all one with [...], the exempt, absolute, independent principles, viz. the gods, saith he, or, in his stile, the [...], to whom worship is due; and so in proportion speaking here of men, it must belong to the supreme in any kingdome, who, as he is [...] first, so is he [...] exempt, and [...] not accountable to any man or men upno earth: and for the use of it, beside that which hath already been said, it may be observed, that Gen. 49. 3. in the description of that condition which had belonged to Reuben, (if he had not forfeited it) by his primogeniture, viz. that he should have been the King (as, upon his sin, Judah was,) it is said of him, that he was [...] the excellence of principality, and the excellence of power, that is, the excellent principality and excellent power; which seems to me to be the very phrase here used, of [...], and is there spoken personal­ly of that elder brother.

b Note: [...] V. 2. Damnation] The word [...], according to 'tis literal importance, signifies judgment, and no more, and is applied to humane judgments sometimes, either going to law, contentiones in foro, 1 Cor. 6. 7. or else sentences of temporal punishments on malefactors. So Lu. 23. 40. where one thief saith to the other, [...], thou art in the same judgment, or sen­tence of death, capital punishment, called [...] c. 24. 20. judgment of death temporal. Other­where it as clearly signifies divine, and that eternal pu­nishment; as Act. 24. 25. [...], judgment to come, that is, certainly at the end of the world, at the day of doom; and so Rom. 2. 2. [...] [Page 500] the judgment of God, and so again v. 3. which v. 5. is explained to be wrath, or punishment, against the day of wrath; so Heb. 6. 2. [...] eternal judg­ment joyned with the resurrection of the dead. So Mat. 23. 14. and Mar. 12. 40. Lu. 20. 47. [...] more abundant judgment, which they should receive in another world (when this world affords none) for their Hypocrisies; and Rom. 3. 8. [...], whose judgment (or punishment eternal) is just; and 2 Pet. 2. 3. [...], whose judg­ment, that is, destruction, (temporal here by the hand of God, preparatory and prooemial to) eternal lingreth not, as appears by the next words, whose destruction sleepeth not. So 1 Tim. 3. 6. [...] the conde­mnation of the devil, that sentence that befell Lucifer for his pride presently after his creation, and so may befall the novice lifted up with pride there. And therefore Hesychius, from the more general usage, ren­ders it, [...], God's retribution, or payment, or rendring according to works, which is sure his eter­nal punishment. Three places there are, which be­long certainly to this sense, which yet have been que­stion'd by some men, and denied to doe so. First this in this place, They that resist, that is, by force or vi­olence oppose the supreme power, [...], shall receive judgment to themselves. That this sig­nifies temporal punishment, which the magistrate may inflict, and no more, they think appears by the fol­lowing words, for rulers are a terror to evil works. But if that argument were of force, it would conclude also, that no more but temporal punishment belonged to any other crime which was punishable by the ma­gistrate; for of him it is said, that he is [...], the minister, or officer, of God, his executioner for wrath, that is, punish­ment temporal, to him indefinitly that doth evil, that is, every visible malefactor. And so if this would con­clude for the resister or rebell, it would also be privi­ledge or protection to all other sins, which the magi­strate is wont to punish, the chief, the murtherer, &c. he that were hanged should not for that be damned, whatever his crime were. And 2dly, if that resister should escape the hand of justice here, by flight, &c. or if he should prosper in his rebellion, so that the magi­strate should not be able to punish him, or yet farther, so as to get into the throne, what judgment or punish­ment is that man likely to receive, if the [...] or judg­ment here signifie none but the magistrates wrath or punishment? 3dly, 'Tis here v. 5. concluded from hence, Wherefore ye must be subject, not only for wrath, but al­so for conscience sake: where wrath signifying temporal punishment v. 4. if that were all that were meant by [...], then could it not be true, much lesse concluded from hence, that men must be subject not onely for wrath. Certainly he that resists is not subject ( [...] is all one with [...], and both directly con­trary to [...], being subject, v. 3, 5.) and there­fore if we must be subject, not onely for wrath, as that signifies temporal punishment, then he that resists shall receive more then wrath, as that signifies temporal punishment, viz. [...] eternal judgment, or conde­mnation, which must be the importance of [...], but also for conscience sake, viz. that if he doe it not, it will be sinne to him, wound his consci­ence, and so binde over to that punishment that belongs to an accusing conscience, or the breach of that divine law (which is the rule of conscience) the command of obedience v. 1. to a damning sinne, if it be not timely repented of. The second place thus doubted of is 1 Cor. 11. 29. He that eateth and drinketh unworthily, eateth and drinketh [...] judgement to himself. That it doth not there signifie damnation is attempted to be proved by 3. arguments: 1. by that which followes v. 30. For this cause many are weak and sickly among you, and many sleep; which belonging only to temporal punishment, is conceived to be the periphrasis of [...] judgment precedent, and consequently that that is so also. 2dly, Because the Apostle speaks there of any one single act of this sinne, which being not an habit or custome, the objectors conceive not to be actually damning under the second covenant. 3dly, Because v. 32. 'tis said, When we are judged, we are chastened of the Lord, that we should not be condemned, &c. To the first of these the answer is clear, 1. that sicknesse and death, though they be temporal punishments, are yet divine, inflicted by the hand of God, not of the magistrate, and 'tis acknowledged that it doth sel­dome signifie eternal punishment, exclusively to God's temporal punishments, but eternal, and sometimes temporal too (as was said of 2 Pet. 2. 3.) or eternal if he repent not, and perhaps temporal if he doe, or to bring him to repentance: 2dly, that these temporal doe not exclude eternal punishments; they may be sick, and die, and be damn'd also, or else some being refor­med by these temporal chastisements, others may be damn'd also that doe not reform; and that this is just with God, and the meaning of [...] there ap­pears v. 27. which is parallel to v. 29. whosoever shall eat or drink unworthily, shall be guilty of the body and blood of the Lord, that is, shall be thought guilty of the greatest violation of Christ, to profane and tread under feet his body and blood. To the second, it need not here be disputed whether one act of mortal or wilfull sin bring damnation, it being as much to the present pur­pose, that customary or frequent sinning doth; for whatever mercy may belong to him that commits only one act, yet, if he that customarily or frequently doth it, incurre damnation, this will be the Apostles meaning by [...] there, who speaks indefinitely of the sinne (as when he saith, the drunkard or adulterer shall not inherit the kingdome of God,) and descends not to that minuter consideration, what 'tis that contracts the guilt of that sin. As for the third objection, 'tis an evi­dent confirmation of this rendring; for if those that were sick, &c. were chastned of the Lord, that they should not be condemned, then sure if they had not been so chastned, or not reformed by that chastning, they should have been condemned with the world, which is no argument that eternal judgments are not due to them on their impenitence, but an evident intimation that they are. The third place thus doubted of (and brought to countenance the former interpretations of these two) is 1 Pet. 4. 17. [...] [...], It is the season of judgments beginning from the house of God, where that that befalls the house of God cannot be condemnation. To which I an­swer by granting the objection, and consequently that [...] in its latitude must not there be applied to the house of God, but only one part of it. For of [...] in that verse there are specified two parts, [...] and [...], the first part, and the end or last part of it. The first part of God's revenge on sin may be in this life, and befall the godly, who hath sin to be pu­nished also, and so [...] hardly escapes v. 18. or (as that phrase is in the original Prov. 11. 31.) is re­compensed on the earth; but the second sadder part is [...] of the contumacious, that obey not the Gospel of Christ, and it seizeth on them here, and sweeps them away, and then continues to them eter­nally: and so still [...] is [...], God's pu­nishment and retribution to sinne, whereever it is, both here and in another world.

c Note: [...] V. 7. Salvation] What [...] salvation or deli­verance here signifies (somewhat different from the no­tion of it ch. 10. a.) may be guessed by what hath been oft mention'd of the word [...] and [...] in the Gospels, Mat. 10. h. Lu. 13. b. &c. the deliverance of the believing Jews or Christians out of persecutions, [Page 501] which (after the example of Christ) befell them in the first age, and from which they were delivered partly by the great act of vengeance from Christ upon the Jewes the crucifiers of him, and persecuters of his fol­lowers (see Lu. 21. 28.) and partly by their departing generally out of Judaea, before that destruction befell the Jewes (see Rev. 7. d. e.) and partly by the Halcyo­nian daies, which under Vespasian were allowed the Christians after this time in all places. The approach­ing of this is every where used, as an antidote or cordi­all consideration, to arme them in time of affliction; and so here the considering that this is now nearer then when they first embraced the faith, and that therefore now 'twere unreasonable to fall off, and lose all their past faith and sufferings, when now a little while more will land them safe at their expected haven, the deli­verance so promised. This probably is the meaning of the phrase, [...] 1 Pet. 1. 5. [...] [...], deliverance ready to be revealed in the last time, and perhaps [...] v. 9. the saving of their lives, (antecedent to that of their soules) the delivering them from those imminent dangers that the Christians were under from the Jewes, till that their destruction, (for that that is the meaning of [...] [...] Mat. 16. 15. Mar. 8. 35. Luk. 9. 24. saving, or finding, his life; see those places, and Note on 2 Pet. 1. e.) That 'tis there to be thus understood may be probable by v. 10. where, saith he, the prophets enqui­red concerning this [...] sal [...]tion, or deliverance, what time it was likely to come v. 11. which seems to confine it to some eminent event or passage in this world, and that, it seems, now ready to fall out in that present age, v. 12. So. 2 Pet. 3. 15. where he bids them count the longanimity of God (that is, his sparing or deferring the punishment of the Jewes so long) [...] deliverance, viz. that the Jewes might come in to the faith, and all the believing Jewes might have time to goe out of Hierusalem (see Note on Mat. 24. g.) and so be rescued out of that common destruction. To this, I conceive, belong these words in the Epistle of Barnabas p. 227. [...] [...], In his (that is, Christ's) kingdome there shall be evil and foule daies, in which we shall be saved, or escape; and that which followes, [...], to us there shall be light some, but to them dark black events. This is set down most plainly 2 Pet. 2. 6, 7, 9. by the example of Sodom and Lot; Sodom destroyed, and Lot and his family preserved: and so also of the old world, v. 5. when Noah and seven more were preserved, where [...] is all one with [...]. [...] And 'tis observable that this very word [...] is used in this story in Genesis, when the Angel bids Lot esc [...] and flie for his life, or save and deliver his life, [...]. And because this is the prime matter of S. Jude's Epistle, as well as of that of S. Peter's to the dispersed Jewes, that also may probably be the meaning of [...], [...] common salvation, or deliverance, Jude 3. that deliverance that the believers should generally meet with. This use of this word, how agreeable it is to the Scripture style, may yet farther appear by the notion of a Saviour in the Old Testament, for a deliverer, such as Joshua was said to be, of whom there is a notable place to this purpose, Ecclesiasticus 40. 1. Jesus, &c. according to his name, was made great [...], for the saving, or delivering, the elect of God, and taking vengeance on the enemies, &c. And so Obad. 21. the Saviours shall come to judge the mount of Esan, the kingdome, &c and so all those others, of whom 'tis said in general, Thou hast sent us Saviours, that is, the Judges which were sent or raised up by God to fight the battels of God's people against their enemies; in which two respects, first of avenging them on their enemies, secondly, of delivering them, those two titles of Judges and Saviours are bestowed on them. And agreeable to this, this act of Christs so remarkable on the Jewes is called both the kingdome of God, and [...] deliverance, or sal­vation: kingdome in both respects, as a King is an a­venger and protector both; and deliverance in the se­cond only. Other like words we find to the same sense. See Note on Act. 3. b.

d Note: [...] V. 12. The day is at hand] [...] the day draweth nigh is all one with [...] the day approaching Heb. 10. 25. and shall there be explain'd, which that it may belong to the destruction of the Jewes, and whatever inseparable attendants of that, may appear Ezech. 7. 10. Behold the day, behold it is come, the morning is gone forth; which is clearly the ap­proaching of this day (and so other of the phra­ses, used in the New Testament for that destruction, are to be met with in that chapter, An end, the end, &c. v. 2, 3, 6.) and yet more perfectly v. 12. The time is come, the day draweth neer, and these spoken clearly (as that whole Chap.) of the final destruction of that whole people. The approach of which being here mention'd, as a motive to encourage the Christian Jewes to hold out, and not to fall off to the G [...]osticks impure courses (who, by helping them to escape persecutions, corrupted and inveigled many) this phrase is here by way of ac­commodation applied to that time, as a time of light, unfit for the works of darkness. See Heb. 10. a. and Lu. 21. 34.

e Note: [...] V. 13. Rioting] What [...] signifies, is not so com­monly observed. Theophylact defines it, [...], songs with drunkenness and contumely. In which definition, as the word [...] contumely is oft used in an impure sense, to denote unlawfull loves and pursuits, so in all probability doth it therere, for the night-amorous revels are they that are peculiarly signi­fied by [...]. So Wisd. 14. 23. where speaking of the Heathens [...] secret mysteries, he joynes with them [...] mad revels, and as the effects thereof addes, [...], they keep neither lives nor marriages pure. So 2 Mac. 6. 4. when he saith the Temple was filled [...], he addes [...], dallying with harlots, [...]—And he that doth this, is in Theocritus [...]. So say the Scholiasts on that Poet, [...], the word is used for those that go by night to their sweet­hearts. This they used to do with torches and fiddles, singing amorous ballads at the dores of their belo­ved, (from thence called [...], and [...]) a pattern of which is set down in Plautus Curcul. Act. 1. Scen. 2.

Quid si adeam ad fores, atque occentem?
Pessuli, heus pessuli, vos saluto lubens.—

To this belongs that of Aristophanes in Pluto,

[...],
[...],

He lookes as if he were going to a revel, having his crown and his torch; and more fully in the right read­ing of the verse inCurcul. Act. 1. Seen. 1. Plautus, ‘Tute tibi praeis lotis, luces cereum.’ You go before your self with the fiddle, you ar [...] your own torch-bearer: some body else it seems they were wont to have, to performe these offices for them; so saith the Commentator of Hermogenes, [...]Pythagoras studying the stars at midnight, saw a young man with a fidler re­velling with a torch—Agreeably the word is here to be interpreted, the night-revels, or pursuits of their un­clean designes; and so it is, Gal. 5. 21. and 1 Pet. 4. 3. Commissationes, which some have mistaken for Comessa­tiones, as if it were from comedo, and so render it sur­fetings, whereas the Latine word is but a light deriva­tion from the Greek [...], and [...].

CHAP. XIV.

1. HIM that is weak in the faith,receive to you, [...] receive ye; but notto the judging of thoughts to doubtfull note a dispu­tations.]

Paraphrase 1. And for the preserving of that Christian charity a­mong all, mention'd solemnly c. 13. 8, 9, 10. I shall enlarge to give these rules. Great dissensions and divisions are already gotten into the Church of Jewish believers (not only against the Gentiles, but) among themselves, some Jewish converts dis­cerning their Christian liberty and freedome from the Judaical yoke, others conceiving themselves still to be under that obli­gation. The latter of these is zealous for the Mosaical Law, and observances of circumcision and meats, &c. and condemnes all others as breakers of Gods Law, that do not observe all these. On the other side they that are instructed in the knowledge of their Christian liberty, seeing others stand on such things as these, that had never any reall goodness or vertue in them, and now are abrogated by Christ, are apt to despise and contemn them that continue under that yoke, and resolving to maintain that liberty which they have purchased by Christ, freedome from such obligations, are apt to separate from the Judaizers, ch. 2. 18. and so betwixt one and the other, the communion is likely to be broken. To both these therefore I apply my self at this time. Those of you that do not think your selves obliged to keep the Law, do not ye reject the scrupulous or erroneous Judaizer, that thinks himself bound to observe those Lawes, of obstaining from many meats, &c. but receive him to your Communion: yet not so, that he thereby think himself encouraged or authorized to quarrel with other mens resolutions for the directing their own lives, what is lawfull or unlawfull for them, and to condemn others that doe not think themselves so obliged.

2. For one believeth that he may eat all things; another who is weak, eateth herbs.]

Paraphrase 2. He that is sufficiently instructed in his liberty, makes no scruple of eating any thing, thinks not himself obliged to be circumcised, &c. makes use of his Christian liberty to that purpose: but the Judaizer being not sufficiently instructed in the nature of the liberty allow'd him by Christ, and remaining in that error concerning the obligingnesse of the Mosaical Law, abstaineth from all flesh perhaps, (for so some did, saith Theophy­lact, that they might not be taken notice of to abstain peculiarly from swines flesh) or else from some sorts of meats, as unclean and forbidden.

3. Let not him that exteth,set at nought [...] despise him that eateth not: and let not him which eateth not judge him that eateth; for God hath received him.]

Paraphrase 3. Now to begin with the latter first (see note on Mat. 7. b.) The Jewish believer, that discernes his liberty and eateth all meats indifferently, must not despise the scrupulous erro­neous, which is also a Jewish believer: And on the other side the scrupulous Judaizer must not reject and cast out of his com­munion that other, who being instructed in the nature of his Christian liberty doth not think himself obliged to abstain from all those meats, from which a Jew under Moses religiously and Judaically abstains; for God hath admitted him into the Church, (without laying that yoke upon him,) as a servant into his family, and he is not to be excluded by the Judaizer for such things as these.

4. Who art thou that judgest another man's servant? to his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.]

Paraphrase 4. What commission hast thou, O Jewish Christian, to judge God's servant, recei­ved and owned by him, v. 3. to exclude him out of the Church? (see ch. 2. 1. and note a.) To his own Lord he stands or falls, that is, he, by his (not thy) sentence or judgment, is either cleared (judged to have done nothing amisse) or condemn'd. But he certainly shall be cleared, for God is able to clear him, if he please, and he certainly will, having, by receiving him into his family, given him this liberty.

5. One manpreferreth one day be­fore another another ap­proveth e­very day note b esteemeth one day above another: another esteemeth every day alike. Let every man be fully perswadedby, for the King's MS. reads [...] in his own mind.]

Paraphrase 5. The Judaizing Chri­stian observeth some special daies appointed by Moses his Law, the sabbath or other Jewish festivals; but the other which is no Judaizer, but knowes his own liberty, makes not that difference of daies that Moses requires: and in such things every man must act by his own, not by another man's judgment or conscience (see note on Lu. 1. a.) what he is verily perswaded he ought to doe, (and therefore unity and charity ought not to be broken by you for such things.)

6. He that regardeth a day, regardeth it unto the Lord: and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks.

7. For none of us liveth to himself, and no man dieth to himself.]

Paraphrase 6, 7. He that makes a dif­ference betwixt daies, thinks it is God's will he should doe so; and he that doth not make that difference, thinks it God's pleasure now under Christ that he should not make any difference. He that makes no difference of meats, thinks it acceptable to God that he should do so, and in testimony that he thinks so, constantly blesseth God, when he eats, for giving him that food, to the eating of which he conceives God hath also given him liberty; and the Jewish Christian thinks it obligation of conscience to abstain, and for that command of restraint, and for the grace of doing such an act of self-deniall, he giveth God thanks also. And this sure is well done on both sides; for no man of us is to doe what he himself likes best, but what he thinks is most acceptable to God.

8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords.]

Paraphrase 8. For our life and death are very unconsiderable, but as by them we may serve God; and therefore much more all other things.

9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.]

Paraphrase 9. And all the fruit of Christs death, and suffering, and resurrection, which accrues to him, is onely this, that he may have power and dominion over us all, to command or give what liberty he pleaseth.

10. But why dost thou judge thy brother? or why dost thou set at nought thy brother? we shall allbe set [...] stand before the judgement-seat of Christ.]

Paraphrase 10. But why dost thou that observest the Law, con­demn thy fellow Christian? or exclude him from thy communion, because he uses his Christian liberty, &c. or thou that usest thy liberty, why dost thou think it a piece of senslesse stupidity in the Jew to abstain, and thereupon despise v. 3. and vilifie him, which is also a kind of judging him? whereas indeed neither of you is to be the judge of the other, but Christ of you both, (see note a. on Jam. 3.) being by his Father sent and commissionated to that office.

11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confesse to God.

12. So then every one of us shall give account of himself to God.]

Paraphrase 11, 12. According to that of the Prophet, Isa. 45. 23. I have sworn by my self that unto me every knee shall bow; which being a Prediction of somewhat then future, was to have a completion in Christ in­carnate (see Phil. 2. 9, 10, 11.) who is now constituted the one supreme judge of all, to whose judicature every one must sub­mit and give account for his own actions, and consequently 'tis most unreasonable that any man, but he to whom Christ this supreme judge hath delegated and committed that power, the Apostles and Governours of the Church, endowed with the power of the Keyes and Censures, should thus censure, and reject others from their communion.

[Page 503] 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block, ora scandal [...] an occasion to fall, in his brothers way.]

Paraphrase 13. And therefore let this fault be mended by you, doe not any longer censure and separate from one another's communion, for such things as these; onely be carefull that you do not scandalize any Chri­stian brother, that is, put in his way a stumbling-block to hinder his coming to Christianity, or a gall-trap in his progress to wound him and make him go back, as the Judaizer is in danger to do, when he sees those libertie, used among Christians which he deems utterly unlawfull.

14. I know and am perswadedin i [...] by the Lord Jesus, that there is nothing un­clean of it self; but to him that esteemeth any thing unclean, to him it is un­clean.]

Paraphrase 14. I am confident, and make no question, but that Christ hath so removed that yoke of the Mosaical law, that to a Christian Jew no kind of meat is unlawfull to be eaten; but yet for all that, it is unlaw­full to him that esteems it to be still prohibited: the perswasion of its being forbidden him is, as long as he is so perswaded, sufficient to make it to him unlawfull to use that liberty, which otherwise were lawfull.

15. But if be­cause of meat [...] But if thy brother be note c grieved with thy meat, now walkest thou not cha­ritably: destroy not him with thy meat for whom Christ died.]

Paraphrase 15. But if for a matter of this nature, his not daring to eat what thou eatest, thou despise and cast off thy fellow Christian that knowes not his liberty, and by so doing discourage or aliene him from going on in Christianity, v. 13. sure this is contrary to the rule of Christian charity, of drawing all to piety, and driving none away, Mat 18. 6. and it will be a great fault in thee, for so light a thing as meat is, to drive from Christia­nity, and consequently to destroy him for the saving of whom Christ was content to lay down his life, see v. 20.

16. Let not your good be evil spoken of.]

Paraphrase 16. Ye may use your Chri­stian liberty, but shall not doe well so to use it, as that it may tend to others hurt, for that will be the defaming of that which is in it self indifferent or innocent.

17. For the kingdome of God is not meat and drink, but righteousnesse, and peace, and note d joy in the holy Ghost.]

Paraphrase 17. For Christianity con­sists not in such external mat­ters, eating or not eating such of such meats, but in the practice of Christian virtues; such are mercifulnesse and peaceablenesse and delight to doe good one to another, to build up and advance one another in piety, not dividing and hating, and excommu­nicating one another, v. 19. or delight to do good, or that joy which results from unanimity, saith Theophylact.

18. For he that in these things serveth Christ, is acceptable to God, and appro­ved of men.]

Paraphrase 18. These indeed are acts of obedience to Christ, that are sure to be accepted by God (without Judaical performances) and to be of good report among all men.

19. Let us therefore follow after the things that make for peace, and things wherewith one may edifie another.]

Paraphrase 19. And therefore let us most zealously attend to those things which may thus preserve peace between all sorts of Christians though of different perswasions, Judaizers or those that are instructed in their liberty, and which tend to the drawing men to Christianity, not aliening them from it.

20. For meatdissolve [...] destroy not the work of God: all things indeed are pure;but the e­vil is to [...] but it is evil for that man who eateth with offence.]

Paraphrase 20. Doe not thou for so unconsiderable a matter as eating is, or because another will not, or dares not make use of that Christian liberty which thou dost most innocently use, disturb that peace, that unity, which God hath wrought among believers of different perswasions about indifferent things. 'Tis true a man may eat any thing simply considered; but if by eating he aliene others from the Gospel, by despising and avoiding them v. 3. that dare not doe so, this is a sinne in him.

21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or isscandali­zed, or is sick, [...] offended, or is made weak.]

Paraphrase 21. 'Tis not charitable to make use of any part of Chri­stian liberty, when by thy so doing any other man is kept from receiving the faith, and so falls by some occasion of thine, or is gall'd, and discouraged, and driven from the profession, (as the Jewish believer is by seeing others cast off the Mosaical yoke, whom they think obliged by it) or any way wounded, or hurt, that is, brought to any kind of sinne (see note on 1 Cor. 8. b.)

22. Hast thou faith? Have itby thy self [...] to thy self before God. Happy is he thatjudgeth not himself in that which he approves, [...] con­demneth not himself in that thing which he alloweth.]

Paraphrase 22. If thou hast a clear understanding of thy Chri­stian liberty, it is well for thee, and thou mayst use it betwixt God and thy self, but not alwaies before men, as when it may be in danger to hurt them, and when 'tis not necessary to reveal thy practice in such matters. He is an happy man that, when he knows a thing lawfull, doth so manage the practice of it, the use of his liberty, that he hath therein no reason to accuse or condemn himself: see note on c. 2. f.

23. And he that doubteth is damned if he eat, becauseit is not of faith, [...] he eateth not of faith: for whatsoever is not of faith, note e is sinne.]

Paraphrase 23. And indeed for the scrupulous Judaizer there is little reason he should be so ill used for his not daring to eat, when he thinks himself otherwise obliged; for it were a damning su [...]e, for which his own conscience already condemns him, should he eat, or doe any indifferent thing, as long as he thinks in conscience that it is not so, because it is contrary to perswasion or assurance of the lawfulnesse of his action: and whosoever doth any thing without that perswasion (call'd faith here, and knowledge 1 Cor. 8 7.) so farre at least as to judge that which he doth lawfull for him, he certainly sinnes in so doing.

Annotations on Chap. XIV.

a Note: [...] V. 1. Disputations] [...] here seems to signi­fie the arguings, or reasonings, and consequently reso­lutions of men concerning themselves, to the managing their whole course of life, what is lawfull or unlawfull for them, and particularly here (as the Context infor­ceth it) the reasonings and resolutions of those, that from the liberty of disusing the Mosaical Law given by Christ, conclude the lawfulness of eating any thing, v. 2. A fuller instance or example of this no [...]ion of the word I have not met with, then in Epicurus's his Epistle to Idomeneus, speaking of the torments he was then under ready to die, as great as were imaginable, [...] [...], The joy that he had in his mind, upon the remembrance of the reasonings which he had in his life-time, stood in battel array against all those torments of the strangury, &c. what those [...] or reasonings of Epicurus were, appears in his Epistle to Menaeceus in Diog. Laert. wherein, as in an apologie for himself, and a declaration of the truth of his opinions, he confesses 'tis not eating or drinking, or any other of the sensualities of the world put together that beget a pleasant life, [...], but a sober discourse, or reasoning, and such as searches out the causes of all choice or aversation, and drives away those false opinions, from which the greatest perturbation, [Page 504] that seizeth on our mind, doth proceed. This [...], &c. this sober reasoning what are the true causes of choice and aversation, that is, what is to be chosen or rejected upon true rational grounds, done or not done, was Epicurus's [...], the remembrance of which brought him so much inward pleasure in the midst of his torments. Thisl. 3. Ep. 35. S. Ambrose (reciting part of that Epistle of his) renders sobria disputatio, a sober disputing, & by and by repeating the same again, continens vita, a continent life, and inl. 1. de Abr. c. 1. 2. another place, sobrietas men­tis, sobriety of mind. And Cicero Tusc. Quaest. l. 5. mentioning his cheerfulness at his death, translates this [...], Inventorum suorum memoria & recordatio, the remembrance of the moral rules which he invented. So that the [...] and [...] signifies there, (and so most probably here also) that reasoning of mens hearts by which they resolve and determine what they may and may not doe, and accordingly re­gulate the actions of their lives; that special act of their judicium practicum, which hath the governing of their practice, [...] and consequently [...] is, the judging, or condemning, of other mens courses. Which practice was not to be approved of, or encouraged in the Judaizer on one side, as on the other side he that made use of his Christian liberty was not to reject, but receive him to his communion, though he were erroneously and unnecessarily scrupulous in point of the Mosaical observances. And so this first verse is the breviate of the whole chapter, which is all on these two heads, that the Jewish Christian that un­derstood his own liberty must not despise and reject the Judaizing scrupulous believer, and that the Judai­zer must not judge or condemn the other. See v. 3. &c. and c., 2. 1. Note a.

b Note: [...] V. 5. Esteemeth] What [...] here signifies, must be resolved by the special, not vulgar use of the word among authors. It is used sometimes for approving, giving the suffrage in a competition; so Tom 4. p. 435. l. 27. S. Chryso­stome useth together [...], he gives his suffrage, and his sentence, or judge­ment, to this. So in Xenophon, [...] l. 8. [...], he hated them that did not ad­judge the victory to him. So Aristotle l. 1. de An. c. 11. [...], every of the elements but the earth, had some Philosopher or other that gave his suffrage to it, that it was the soul, or princip [...]l of all things. So Plato in Philcho, [...] [...], if we prefer any before it. So when of Epicurus 'tis said, [...] he defends, or gives his vote to, pleasure that it is the summum bonum. And in the Epigram, [...],’ For the soul rejoyceth not as preferring eating before all things. And so here, [...], one preferres one day before another, but another approves every day, that is, preferres not any before any.

c Note: [...] V. 15. Grieved] [...] here signifies to be grieved, as that notes being wounded or galled in his course, and by that means driven off from the profession of Chri­stianity. That it signifies so, appears by the Context, comparing this verse with v. 13. where the brothers ha­ving a scandal, that is, gall-trap (see Note on Mat. 11. c.) put in his way, is all one with the [...] be­ing grieved here, answerable to both which together is, [...], is scandalized (or galled) and made weak, or sick, or faint, or wounded, v. 21. For it is to be observed that [...] grief or sorrow is oft taken for the cause of sorrow, disease, or wound, or gall, as [...], Ecclus. 30. 12. is one that causeth grief to the soul; and as [...] mourning is by Hesy­chius rended [...] calamity, which is the cause of mourning; and as [...] fear signifies (the cause of fear) danger; according to an Hebraisme observable in these writers, where for want of the conjugation Hiphil which in Hebrew signifies to cause to doe any thing, the Greek language is faine to use the Active to doe. So the Hebrew [...], which signifies infirm or sick, Lam. 1. 22. is by the Greek rendred [...], where we read, is faint, as Isa. 1. 15. [...] the whole heart is faint, that is, very sick, which is the cause of grief; and therefore the same word is in other places rendred [...] and [...], Deut. 7. 15. pain or disease. So [...], which signifies destruction, and is fre­quently rendred [...], is Prov. 31 6. rendred [...], [...] men in sorrow, for which our English have, ready to perish, agreeably to which S. Paul here joynes (as the interpretation of grieving the brother) destroy­ing him. This is farre distant from that notion which is ordinarily had of this phrase, as if it signified sor­row or trouble or grief for the other man, or rather anger or displeasure against him; which being (in this matter) without cause (for 'tis said ver. 14. that that which the brother ears is not unclean in its self, and therefore he may lawfully eat it in that respect) is wholly to be charged on him that is so causlesly dis­pleased or angry, and would not devolve that guilt of scandal on him that eats, that here lies on him by the brothers being grieved or wounded.

d Note: [...] V. 17. Joy] That [...] joy, Gal. 5. 22. signifies not the natural passion, but the Christian virtue, and that again most probably that which is exercised toward our brethren, appears by the [...] charity before and [...] peace &c. after it, and therefore it must be un­derstood in that notion which shall be agreeable there­to, either to signifie the rejoicing at any good that be­falls another, but especially at the virtuous actions per­formed by him (which 1 Cor. 13. 6. is rejoicing in the truth, that is, integrity and sincerity of another, oppo­site to his [...] doing amisse precedent) or else the de­sire or delight of doing good to others, which as a thing very pleasant to him that hath it, and as the cause of joy to them that receive benefit from it, may perhaps be called joy. And though the former of these notions is the more easie and prompt, yet that this latter is the more proper to that place may appear probable, by comparing it with the like phrase here, [...] [...], joy in the holy Ghost, which is here also joyned with righteousness and peace, (and all of them, by the matter in hand, the care of not offending the weak bro­ther, appear to be branches of duty to the neighbour) and seems contrary to the grieving and wounding the brother, v. 15. that is, the betraying him to any sinne; and is expounded v. [...] 19. by [...], pursuing those things that belong to edification toward one another, that is, building up in piety, better­ing one another, which is here joyned with pursuing [...] the things that belong to peace (as there the joy is with peace it self) and ch. [...] 15. 2. by [...], pleasing the neighbour to his good for edification, that is, gratifying or causing joy and pleasure to him in improving his spiritual weale, and so 1 Cor. 10. the not giving scandal to o­thers, v. 32. is exemplified by his pleasing of all men in all things, not seeking his own profit, but the profit of many, v. 33. and so not to seek his own but that which is anothers, v. 24. as it is said of charity that it seeketh not her own, 1 Cor. 13. 5. that is, takes care of others safety, not onely of her own, doth nothing that may scandalize another, and rather then doe so, abstains from that which the man himself approves of. By all which it seems probable that [...] joy, and joy in the holy Ghost, that grace of the Christian, flowing from the sanctifying Spirit of God, or which is according to the will of God, a holy Christian joy (as re­joicing in the Lord, Phil. 4. is rejoicing in those things (afflictions there) which God would have us rejoice in) is the seeking and advancing the spiritual weale and good of others, as the grieving of them is the contrary, [Page 505] the wounding of their consciences, and occasioning their sinne. 'Tis true, the joy of the holy Ghost 1 Thess. 1. 6. is the rejoicing in afflictions, contrary to the joy of the world, and so rejoicing in hope, Rom. 12. 12. but that hinders not but these phrases, being otherwise in­clined by the Context, may signifie otherwise.

e Note: [...] V. 23. Is sin] In this place, 'tis certain the ancient Copyes generally added that Benediction which we now find, [...] ch. 16. 25. [...], &c. Now to him that is able to stablish you according to my Gospel, and so on to the end. Thus we find it in S. Chrysostome and Theophylact, &c. And from thence the Posthumous notes under Grottus's name inferre that the Apostle first designed to end his Epistle there. But there is no ground for such con­jectural inference. 'Tis certain, Doxologies may be seasona [...]le in other places, and not onely by way of conclusion; and so we find in the like style, [...], Now to him that is able, &c. Eph. 3. 20, 21. in the middle of the Epistle; and so incidently [...], to whom be glory, Gal. 1. 5. and more solemnly, [...], Now to the incorru­ptible King of Ages &c. 1 Tim. 1. 17. almost in the beginning. And it is S. Chrysostomes Note, [...], It is customary with S. Paul to conclude an exhorta­tion with pray [...]rs and praises. And Theophylact, [...], After an exh [...]rtation he alwaies useth to pray. The petitory part of this Doxology is contained in the [...], which is a praying that God who alone is able, will stablish them; and this so proper to the whole business of the precedent chapter, that it cannot without great injustice be taken from it: and therefore without ex­amining the reason of its removall (for which we have onely probable conjecture) it is all reason that it should be fetch'd back from ch. 10. 25. and placed here, as it ought to be.

CHAP. XV.

1. WE then that are strong ought to bear the infirmities of the weak, and not to please our selves.]

Paraphrase 1. They that know the na­ture and extent of Christian liberty, ought to help and relieve those that doe not understand it, to be watchfull to keep them from falling into sinne, and not please themselves too much in reflexion on their own strength and knowledge, and neglect or despise others that have not so much.

2. Let every one of us please his neighbour for his good to edification.

For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee fell on me.]

Paraphrase 2, 3. Let us rather doe what good we can to the edi­fication of other men, after Christ's example, who did not consider the pleasing of himself, but had the same common concernments, with the Father, that whatsoever befell God, fell on him, was as tender of Gods honour, as if it were done to himself. Psal. 69. 9. see Joh. 2. 17.

4. For whatsoever things were written aforetime, were written for our learning; that we through patience and comfort of the Scriptures might have hope.]

Paraphrase 4. And if ye think or pretend that those words spoken by the Psalmist be­long not to you, ye must know, that generally such sayings in the old Testament were meant to be our instructi­ons and documents; and one principall use of them is, that by the examples which we find there of the patience of pious men, and of God's relieving and comforting those that want relief, we might be confident that God will relieve us also in due time.

5. Now the God of patience and consolation grant you tomind the same thing among one another, [...] be like-minded one towards another, according to Christ Jesus,]

Paraphrase 5. And that God, for whom we ought to suffer, and who will give you that relief, give you also the grace of unity and charity, such as Christ commanded and expects from you,

6. That ye may with one mind and one mouth glorifiethe God and Father [...] God, even the Fa­ther of our Lord Jesus Christ.]

Paraphrase 6. That ye may joyne unanimously, Jewes and Gentiles, into one, and assembling together worship and serve the Lord, who is both the God and Father of our Lord Jesus Christ, (Eph. 1. 3, 17.) in all unity of affections and form of words.

7. Wherefore receive ye one another, as Christ also received us to the glory of God.]

Paraphrase 7. Wherefore in all hu­mility of condescension and kindnesse, embrace and succour one another, help them up when they are fallen, in stead of despising and driving them from your communion, after the example of Christ's usage toward men, who came from heaven, and kid down his life to relieve us, and there is nothing by which God is more glorified then this.

8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:]

Paraphrase 8. And that ye may not think fit to despise the Jewish believers, let me tell you, that Christ came to them, was by God constituted a means or instrument of good to the Jewes in preaching to them the truth of God, calling them to repentance, and so exhibiting and making good to them the promises made of old to that people beyond all others.

9. And that the Gentiles might glorifie God for his mercy, as it is written, For this cause I will confesse to thee among the Gentiles, and sing unto thy name.]

Paraphrase 9. And on the other side, that the Jew may not con­demn and reject the Gentile Christian, or him that makes use of his lawfull liberty, let him know, that God hath been most wonderfully mercifull to the Gentiles, and made Christ also an instrument of this mercy to them, after that the Jewes had rejected him, and so hath given them occasion to magnifie his name, according to that of Psal. 18. 49. I will praise thee, and sing unto thee among the Gentiles, signifying thereby, that the Gentiles have cause to give thanks and praise him.

10. And again he saith, Rejoice ye Gentiles, with his people.]

Paraphrase 10. And so Deut. 32. 43. the Gentiles are bid to joyn with the Jewes in rejoicing and praising God.

11. And again, Praise the Lord all ye Gentiles, and laud him all ye people.]

Paraphrase 11. And so Psal. 117. 1. all the nations and all the people of the world are called upon to praise God.

12. And again Esaias saith, There shall be a root of Jesse, and he that shall rise to a reigne over the Gentiles, in him shall the Gentiles trust.]

Paraphrase 12. And Isaiah prophesy­ing of Christ, ch. 11. 10. that should come from David's family (under the type of Hezekiah a king of Judah lineally descending from David) saith that he shall be for a standard to the Gentiles, to whom they may and shall come, and trust and relie on him.

[Page 506] 13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy Ghost.]

Paraphrase 13. Now that God, in whom all our trust is reposed, and from whom all good things are to be received, bestow on you that cheerfull quiet (in stead of the contentions that have been among you) and that union and concord in the Christian faith, (or without any receding from it) that thereby ye may have that hope, (which the Gospel bestowes on you on condition of charity, &c.) encreased unto you into all abundance, through the working of the holy Ghost in you.

14. And I my self also am perswaded of you, my brethren, that ye also are full of goodnesse, filled with all knowledge, able also to admonish one ano­ther.]

Paraphrase 14. And though I doubt not but ye, that are full of virtue and charity, and per­fectly know what your Christian duty is, are also without my help able to advise one another to doe what I now say, that is, to abstain from contemning and condemning one another.

15. Neverthelesse, brethren, I have written the more boldly unto you, in some sort, as putting you in mind, because of the grace that is given to me of God,]

Paraphrase 15. Yet I have thought good to write freely to you, to stirre you up to the pra­ctice of that which you know already, this being a branch of my office and authority Apostolical, as wel as that of making known the Gospel;

16. That I should be the minister of Jesus Christ to the Gentiles, ministring the Gospel of God,that there might be as offering of the Gentile [...] accept. [...] that the offering up of the Gentiles might be acceptable, being san­ctified by the holy Ghost.]

Paraphrase 16. That office, I say, to which I was sent by Christ Act. 9. 15. to preach the Go­spel to the Gentiles as well as the Jewes, that the Gentiles might be presented and offered up unto God as a sacrifice most acce­ptable unto him, sanctified, not as other sacrifices, by any priest on earth, but even by the holy Ghost, that is, that they might be brought to obey the Gospel.

17. I have thereforeglorying in Jesus Christ as be­longing to God, [...] whereof I may glory through Jesus Christ in those things which pertain to God.]

Paraphrase 17. And for my successe herein I have ground or mat­ter of great rejoicing, not in my self, but in order to God the author of this successe.

18. For I will not dare to speak of any of those things which Christ hath not wrought by me,towards the obedi­ence of the Gentiles, [...] to make the Gentiles obedient by word and deed,]

Paraphrase 18. And herein I shall not need to be so vain as to men­tion any thing that can be questionable, wherein, as an instrument in Christ's bands, I have wrought, and had this successe to my work, in bringing the Gentiles to receive and obey the Gospel; A work which hath been done by miracles, and preaching,

19. By the power of signes [...] Through mighty signes and wonders by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I havefulfillied [...] fully preached the Gospel of Christ.]

Paraphrase 19. Proving and manife­sting my commission, and the truth of what I should say by greater evidences then any prophet of old, by doing all kinds of miracles, as also by speaking of strange languages, 1 Cor. 14. 18. and receiving and making known revelations from heaven 2 Cor. 12. 3. And after this manner beginning at Jerusalem, and taking a circuit through Phoenice, and Syria, and Arabia, Act. 19. 20. &c. I have discharged this my office, and preach'd the Gospel to the Macedonians which joyn upon Illyricum.

20. And such an ambition have I had to [...] Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation;]

Paraphrase 20. By which course it appears that I have not only been carefull not to preach where some other had been before me, upon which it might be said that I did only superstruct where others had laid the foundation, but I had a kind of ambition in it to make known the Gospel to them that had never heard of Christ,

21. But as it is written, To whom he was not spoken of, they shall see; and they that have not beard, shall understand.]

Paraphrase 21. To fulfil that glorious prophecie Is. 52. 15. that they should be brought borne to God, that were never preached to before, as the events of Jeremies prophecies should be made good to them to whom the prophecies had not come.

22. For which cause also I have been much hindred from coming to you.]

Paraphrase 22. By this means of preaching to some new people or other, I have been hindred unexpectedly from coming to you, when I have severall times designed it.

23. But now having no more place in these parts, and having a great desire these many years to come unto you.]

Paraphrase 23. But now having no more occasion to detain me in these parts, that I yet foresee, and having for many years had an earnest desire to visit you,

24. Whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought on my way thitherward by you,if I may first in some measure have my fill of yet, [...] if first I be somewhat filled with your company.]

Paraphrase 24. In my journey to Spain I am resolved to doe it, taking you in my passage, and expecting that you will accompany me some part of my way thither, after I have stayed a while, and satisfied my self with the pleasure of being among you.

25. But now I goe unto Jerusalem, to minister unto the saints.]

Paraphrase 25. But now I am a going to Judaea to distribute to the poor Christians there the collection that hath been made for them

26. For it hath pleased them of Macedonia and Achaia, to make a certain con­tribution for thepoor of the saints [...] poor saints which are at Jerusalem.]

Paraphrase 26. By the Christians of Macedonia and Achaia.

27. It hath pleased them verily and their debtors they are: for if the Gentiles have been made partakers of their spirituall things, their duty is also to minister unto them in carnal things.]

Paraphrase 27. This they have done, and 'twas but due from them: for considering that these Gentile provinces have been beholden in an higher respect to the Jewes, have received the Gospel from them, as indeed from Judaea it was that 'twas first preached to Macedonia and Achaia, 'tis but reasonable they should make them those poor returns, contribution to their wants.

28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.]

Paraphrase 28. When therefore this businesse is dispatch'd, and I have delivered to them safely this fruit of the Gentiles liberality, I intend then to begin my journey to Spain, and take you in my way thither.

29. And I am sure that when I come unto you, I shall come in the fulnesse of theor blessing of Christ, for the Ks MS. reads [...] and to Origen, and Ambrolt, and the Latine. blessing of the Gospel of Christ]

Paraphrase 29. And I am confident, when I come, I shall give you such evidences of the great mercy and glorious dispensations of God, and the good successes which I have had, that you will be much confirmed in the Christian faith by my coming and telling you what I have been able to doe, and consequently that I shall bring as much blessednesse to you, and be cause of as much Christian joy as is possible.

[Page 507] 30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me,]

Paraphrase 30. And now I beseech you for our Lord Christ Jesus sake, and upon that obliga­tion of Christian love, which he requires, and his Spirit works in your hearts, that you will with great earnestnesse and in­tention joyn your prayers with mine to beseech God,

32. That I may be delivered from them that doe not believe in Judaea, and that my service which I have for Jerusalem, may be accepted of the saints,]

Paraphrase 31. That I may be deli­ver'd from that danger which I foresee in Judaea, from some refractary men, that though they have received the faith, are violently bent against me, as an opposer of the Mosaical Law, and that the relief which I bring to the poor Christians at Hierusalem and Judaea, may be taken by them in good part, though it come from those Gentile provinces.

32. That I may come unto you with joy by the will of God, and may with you be refreshed.]

Paraphrase 32. This would be a means to make me come cheerfully to you, if it please God to grant it to our prayers, and to have a cheerfull being with you.

33. Now the God of peace be with you all. Amen.]

Paraphrase 33. And the God of all unity and concord blesse you, and preserve unity among you all. Amen:

Annotations on Chap. XV.

a Note: [...] V. 12. Reigne over the Gentiles] That which is out of the Hebrew rightly rendred, for an ensigne, is by the Greek translators rendred [...] to bear rule, or dominion; because it being the office of the King to de­fend, and by armes to protect the people, and the pow­er of warre being, as the power of the sword, a branch of imperial authority, and that no way competible to any, but either to the supreme [...] or [...] ch. 13. 1, 2. power or prince, or to him that is sent by him, that is, hath commission from him, this being for an ensigne is all one in effect with ruling, and one is but a phrase to expresse the other, and the Apostle, accor­ding to his manner, maketh use of the Greek transla­tion, not of the Original.

CHAP. XVI.

1. I Commend unto you Phoebe our sister, which isone that ministers to [...] a note a servant of the Church which is at Cenchrea,]

Paraphrase 1. I pray take speciall no­tice of the bearer hereof, Phoebe, a pious person, who relieveth those Christians which be in want at Cenchrea,

2. That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever businesse she hath need of you: for she hath been a succourer of many, and of my self also.]

Paraphrase 2. And entertain her Chri­stianly, as she is wont to doe others, and give her your best assistance in the dispatching the businesse which she hath at Rome, for she hath been very liberal to divers Christians, and particularly hath assisted me in an eminent manner.

3. Greet Priscilla and Aquila myfellow labourers [...] helpers in Christ Jesus,]

Paraphrase 3. Mention my love to Priscilla, who though a woman, hath joyned with Aquila a man, to promote the Gospel of Christ, and done their best to bring many to the faith,

4. (Who have for my life laid down their own necks, unto whom not onely I give thanks, but also all the Churches of the Gentiles.)]

Paraphrase 4. (And have ventured their lives to save mine, for which cause I am not onely bound to thank them, but all the Churches of the Gentiles, who were obliged by them.)

5. Likewise greet the Church which is in their house. Salute my well beloved Epaenetus, who is the first fruits of Achaia unto Christ.]

Paraphrase 5. And all the Christians that belong to their family (see note on 1 Cor. 16. c.) My love to Epoenetus, the first convert I had in all Achaia.

6. Greet Mary, who [bestowed much labour] on us.

Paraphrase 6. See note a.

7. Salute Andronicus andJunias [...] Junia my kinsmen, and my fellow-prisoners, [who are of note among the note b Apostles,] who also were in Christ before me.

Paraphrase 7. who are, either known men, of great estimation with other Apostles, as well as me; or else themselves Apostolical men.

8. Greet Amplias my beloved in the Lord.

9. Salute Urban ourfellow-labourer [...] helper in Christ, and Stachys my beloved.

10. Salute Apelles [approved in Christ.] Salute them which are of Aristobulus houshold.

Paraphrase 10. who hath shew'd him­self a faithfull sincere Christian,

11. Salute Herodion my kinsman. Greet them that be of the houshold of Narcis­sus, [that are in the Lord.]

Paraphrase 11. that have received the faith.

12. Salute Tryphaena and Tryphosa, who [labour in the Lord.] Salute the be­loved Persis, which laboured much in the Lord.

Paraphrase 12. doe good offices in the Church, see note a.

13. Salute Rusus [the elect [...], see note on 1. Pet. 2. c. chosen in the Lord, and his mother and mine.]

Paraphrase 13. a choice person, a sin­cure Christian, and his mother, which is to me as a mother also.

14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the [brethren] which are with them.

Paraphrase 14. Christians

15. Salute Philologus and Julia, Nereus, and his sister, & Olympias, and all the [saints] which are with them.

Paraphrase 15. Christians

16. Salute one another [with an note c holy kisse.] The Churches of Christ salute you.

Paraphrase 16. with that Apostolical form of benediction 2 Thess. 3. 17, 18. of which a kisse was wont to be the ceremony.

17. Now Iexhort [...] beseech you, brethren, mark them which cause divisions andscandals [...] of­fences, b [...]side [...] contrary to the doctrine which ye have learned, andturn aside from [...] avoid them.]

Paraphrase 17. Now of this I warn you, brethren, to watch dili­gently, and (as out of a watch-tower men are wont to observe the enemy approaching, so) to observe and take notice of them which teach new doctrines, either contrary or different from what we have taught you, and so break the pe [...]e of the Church, and discourage or drive away others from the faith; from such hereticall teachers ye are to separate, that others may not be de­ceived by taking them for men as orthodox as any. See note on 1. Cor. 5. g.

[Page 508] 18. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.]

Paraphrase 18. Such are the Gnosticks, who in stead of serving of Christ, serve their own lusts and interests, and by plausible pretences and undertakings, corrupt and seduce those who are of a temper ready to follow and obey, and so become easie and seducible, contrary to wise, ver. 19.

19. For your obedience is come abroad unto all men. I am glad therefore on your behalf; but yet I would have you wise unto that which is good, and simple concerning evil.]

Paraphrase 19. As for you, your pu­rity of faith is generally taken notice of; and therefore I doe not speak to you as to those that are thus corrupt already, but rejoicing that as yet you are immaculate, I exhort you to be watchfull, and not so simple as to be cheated into heresies, but onely so as to keep your selves innocent.

20. And the God of peace shall bruise Satan under your feetsuddenly [...] shortly. The grace of our Lord Jesus Christ be with you. Amen.]

Paraphrase 20. And to encourage you to continue your watch, let me tell you, that it is not now many years to that coming of Christ so oft spoken of in the Scripture, that spiritual, not cor­poral or personal, coming of his, 2 Thess. 2. 1, 2, 3. wherein he shall not onely work his revenge on his crucifiers, and your persecutors the Jewes, (after which time there shall be an eminent discernible tranquillity for the Christians for some space, see Mat. 24. 13. and Rom, 13. 11.) but wherein he shall also cast out the oracles of the Gentiles, and make their delusions appear, and plant the Gospel, and root out Idolatry over the whole Gentile world, Phil. 2. 11. The abundant goodnesse and mercy of Jesus Christ continue with you. Amen.

21. Timotheus my work-fellow, and Lucius and Jason and Sosipater my kins­men, salute you.

22. I Tertius, who wrote this Epistle, salute you in the Lord.

23. Gaius [mine host, and of the whole Church] saluteth you. Erastus the steward [...] chamberlain of the city saluteth you, and Quartus a brother.

Paraphrase 23. one that hath used great liberality to me and all the Christians.

24. The grace of our Lord Jesus Christ be with you all. Amen.

25. Now to him that is of power to establish you according to my Gospel, and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret since the world began,

26. But now is made manifest, and by the scriptures of the prophets, according to the commandement of the everlasting God, made known to all nations for the obedience of faith,]

Paraphrase 25, 26. Now to him that is able to keep you from fal­ling into any noxious error, and to establish you in the constant practice of all that I have preached to you, the same that was the preaching or doctrine of Jesus Christ himself, when he was here on earth, according to that which we now see revealed, and discern to be that which was foretold in the old Testament, but not till now taken notice of by men, viz. that the Gentiles should have the Gospel preach'd to them, which secret, and all other Christian truths, which have been in the purpose of God from all eternity, are now made known or revealed to the Gentiles, that they might believe the Gospel;

27. To God onely wise be glory through Jesus Christ for ever. Amen.]

Paraphrase 27. To him, I say, who is the onely wise disposer of all this, and who hath managed all by his son Jesus Christ's assuming of our nature, &c. be all ho­nour and praise through the same Jesus Christ our Lord. Amen.

Written to the Romans from Corinthus, and sent by Phoebe, servant of the Church at Cenchrea.

Annotations on Chap. XVI.

a Note: [...] V. 1. Servant of the Church] What [...], to minister, signifies in the New Testament hath formerly been noted at large (see Lu. 8. a.) viz. to relieve the poor, either out of the stock of the Church, as admi­nistrators and dispensers of others liberality and almes, or, as hospitable charitable persons, out of their own substance. So the women that administred to Christ [...] out of their own estates, and so Phoebe here, [...] who is therefore called [...], a reliever, or patroness, of many, see Lu. 8. a. and of Paul himself, [...] ver. 2. and in all probability is the [...] 1 Cor. 9. 5. the sister, or believing Christian woman, which either did, or, if Paul would have ac­cepted it, would have helped him and Barnabas to eat and drink, ver. 4. without labouring with their hands v. 6. Such as she accompanying the Apostles in their journies to preach the Gospel (as of her it appears by S. Paul's sending this Epistle from Corinth to Rome by her, as 'tis in the subscription) and furnishing them with all things, which they wanted, from whence they are said [...] to labour in the Lord v. [...] 6, and 12. whereupon saith the Scholiast, that the Apostles carried about with them some matrons of good report [...], that made provision for their necessary uses, [...] [...], that the Apo­stles being free from those cares might be at leisure for preaching only; and Theophylact, [...], rich women follow­ed the Apostles, and provided them necessaries, and eased them of all that care, &c. See note on 1 Tim. 5. a.

b Note: [...] V. 7. Apostles] [...] Apostle signifies primari­ly that office whereunto the Twelve were set apart by Christ immediately, and so that of S. Paul and Bar­nabas, sent immediately by appointment of the holy Ghost, Act. 13. 2. Secondarily it belongs to some others after, that received the like Commission from the Twelve, or from S. Paul; thus is James the Bishop of Hierusalem often called an Apostle. And so saith Theodoret of those first times, that those which were after called Bishops, were then called Apostles. So, saith he, Epaphroditus is called Apostle of the Philip­pians, Phil. 2. 5. because he was their Bishop. So Cle­mens Romanus is by Clemens Alexandrinus, Strom. l. 4. called [...], Clemens the Apostle. So Ignatius is by S. Chrysostome called [...] Apostle and Bishop. So of Timothy, [...] the Apostle Timotheus was made Bishop of Ephesus, saith an anonymous writer in Biblioth. num. 254. Photius. So that Thaddaeus, that was sent by Thomas to the King of Edessa, is styled in Eusebius l. 1. c. [...], the Apostle Thaddaeus. So Mark in Epipha­nius, Haer. 51. and in Eusebius l. 2. c. [...]. So Luke also by Epiphanius Haer. 51. And if it be he which is mention'd 2 Cor. 8. 18. in the style of who is praised for the Gospel, or for preaching through all the Churches (as Ignatius affirms, Ep. to the Ephes. and though Ba­ronius affirm it to be Silas andAn. Ch. 51. n. 64. Theodoret, Barnabas, yet Titus Bostrensis on Luke 1. p. 763. C. and S. Jerom on 2 Cor. 8. and from him others have general­ly [Page 509] conceived to be he, being a constant companion of S. Paul in all his travails, as farre as the book of the Acts reaches, and therefore i [...] said by [...] &c. [...]. l. 3. c. [...] Eusebius to have written the Gospel from other mens testimonies, but the Acts [...] from his own sight) and not onely so, but, as it followes v. 19. ordained by the Churches [...] Paul's fellow-travailer; then there will be little question, but that title might belong to him, & that he was one of those which are called there v. 23. [...], Apostles of the Churches. Whether this sense doe belong to the word in this place, it will be yet uncertain, because though it be granted that in those other places the secondary Apostles were certainly meant (and beside this there is no other un­named, but those which confessedly belong to the twelve Apostles, &c.) yet 'tis possible that these here, Andronicus and Junias, may not be called Apostles, but onely [...] noted, known men [...] a­mong the Apostles, that is, among the twelve Apostles, as well they might be, having been Christians more anciently then S. Paul, and so converted either by the Apostles probably, or by Christ himself. 'Tis true after all this, that in the Constitutions of the Emperours we find Apostoli Synagogarum, Apostles of the Syna­gogues, whose office it was among the Jewes to gather up the dues of the Patriarch that lived in Palastine. And proportionably to those the word Apostles might signifie no more then messengers of the Churches, sent about Ecclesiastick affairs, such as are in Ignatius his Epistles called [...] or [...] sacred or divine officers or messengers. But, it appears not, that in any place of the New Testament the word is used in this sense. See Note on Luke 6. c. and on Joh. 20. 21.

c Note: [...] V. 16. Holy Kisse] The close of all the Christians prayers was wont to be in form of Benediction, and that Benediction the wishing all charity and unity a­mong them (after the example of the love of God to­ward them) in the known form, The grace, or chari­ty, of our Lord Jesus Christ, and the love of God, and the communication, or bounty, of the holy Ghost, be with, or among you, alwaies, that is, be continued a­mong you, as it is from every person of the Trinity to­ward you. And this being the form of dismissing the assembly, it was ceremoniously observed among them to part with the kissing one another. So saith Justin Martyr Apol. 2. describing the Church-meetings, [...], when we make an end of prayers, we salute one another with a kisse, which is therefore called the kisse of peace: and Tertullian de Orat. Osculum pacis est signaculum oratio­nis, the kisse of peace is the seal of pr [...]yer. This there­fore is here called the holy kisse, and S. Paul's bidding them salute one another with it, is in effect all one as his pronouncing that benediction which was wont to be attended with it.

THE FIRST EPISTLE OF PAƲL THE APOSTLE TO THE note a CORINTHIANS.

a Note: [...] OF the Epistles to the Corinthians these few things may be fit to be premised.

1. That this city being in its self an eminent city, grown rich and populous by trade and merchandise, and luxurious and libidinous to a proverb, was the place where the Proconsul of Achaia fix'd his seat, and after its conversion to the faith, the Metropolis or mother city of all Achaia or Greece, and so is not, in the inscription of this Epistle, to be look'd on as the Church in that one city, but as containing under it all the Christians of all Achaia, which having been first converted by S. Paul, this Epistle is now addres'd to them all, [...] under their Governours, or Bishops through that whole region. This is distinctly set down 2 Cor. 1. 1. where to the Church of God which is at Corinth is added, and to all the Saints which are in all Achaia; and that probably is the importance of the phrase, 1 Cor. 1. 2. to all that have the name of Christ called on them (that is, [...] to all Christians) [...] in every place, that is, in all that region, and not only in that one city, but [...] in all the coasts of Achaia. Accordingly what S. Paul saith to them of Apollos, that he water'd them 1 Cor. 3. 6. is in the story affirm'd of all Achaia, as well as of that city, Act. 18. 27. when he was willing to passe into Achaia, the brethren wrote to the disciples (through all Achaia, not only at Corinth) that they should receive him, and when he came (that is, whither he purposed to passe, into Achaia) he contri­buted much assistance to the believers there. So when he speaks of the forwardnesse of their (that is, the Co­rinthians) liberality 2 Cor. 9. 2. Achaia, saith he, was ready a year agoe; and so Rom. 15. 26. Macedonia and Achaia thought good to make a collection, &c. and so it appears again by another passage 2 Cor. 11. 9, 10. And hence it is that Rom. 16. 16. he tells them that the Churches of Christ (in the Plural) salute them, and v. 1. mentions the Church in Cenchrea a maritime city in Achaia, from whence S. Paul took shipping Act. 18. 18. when he departed from thence to Syria.

2dly, For the time and manner of planting Christianity among these Corinthians, and the rest of Achaia or Greece, the story in the Acts may be consulted, ch. 18. 1. where about the fiftieth year of Christ, Paul comes from Athens to Corinth, and meets Aquila and Priscilla there, soon after Claudius his banishing the Jewes from Rome; with them Paul wrought in his trade of tent-making, and at the same time he preach'd the Gospel to them through that Region, to which he oft referres in these Epistles, telling them how freely (without making gain of them, or putting them to any charge) he had preach'd the Gospel to them. Soon after Silvanus and Timotheus came to him out of Macedonia, and for the space of eighteen months he abode in those parts, wrought many miracles, 2 Cor. 12. 12. and converted many, though, as it appears, he was op­posed by the incredulous Jewes, and brought before Gallio, Proconsul of Achaia, and accused by them, Act. 18. When Paul went from thence, he left Priscilla and Aquila by the way at Ephesus Act. 18. 19. and they meeting with Apollos there, and instructing him more perfectly in the doctrine of the Gospel, fitted him for his journey to Achaia, whither he soon went, and confirm'd them in the faith, which Paul had planted among them, being much too hard for the Jewes, who were his chief opposers there, Act. 18. 28.

3dly, For the time of writing this first Epistle two circumstances will assist us to discern it. First c. 15. 32. there is a touch or intimation of his danger at Ephesus, fighting with the beasts there, which will appear (see Note on ch. 15. c.) to be that which was occasion'd by Demetrius, Act. 19. This therefore was now past at the writing of this Epistle; and though the next thing which in the Acts is mention'd after that, is his depar­ting to Macedonia, Act. 20. 1. yet by the date of it from Ephesus, which we find in many copies of the sub­scription of the Epistle, we have reason to believe, that his remove was not so suddain, but that this Epistle was written first, and sent from thence. And accordingly we may interpret his words, ch. 16. 8. (which contain a second circumstance) that he will tarry at Ephesus till Pentecost, that is, till the time of his going up to Jerusa­lem, which he had determined to doe that year at Pentecost. For that after this he should come again to Ephe­sus, or to any other part of Asia, and write from thence, (as by the salutations of the Asiaticks 'tis apparent he did, ch. 16. 18.) before his going to Jerusalem, is not reconcileable with the passages in the Acts, set down ch. 20. where in his journey from Ephesus v. 1. we find him at Easter at Philippi, and after that at Troas, and though he passe through Asia, yet his hast was so great, to reach Jerusalem before Pentecost, that he could not put in at Ephesus v. 16. but was fain to transact that businesse at Miletus, that would have call'd him to Ephesus, ver. 17. If this be thus rightly concluded for the place of writing this Epistle, then the time will be concluded also, at the end of his three years stay in Asia, Act. 20. 31. that is, An. Chr. 54. Before which time, through the Gnosticks and Judaizers, great schismes and divisions had broken out at Corinth, and in other cities of that Province, and many other soul corruptions had crept in (by false, heretical teachers, and even the denying of the resurrection by some of the Christians there) which caused the writing of this Epistle. And upon the same occasions and subjects was Clement's Epistle, some years after, written unto them, which as it uses all arguments to reproach the unreasonableness of their schisme and commotion against their present Gover­nours, so it insists at large on the proving the Resurrection.

CHAP. I.

1. PAul [a called Apostle [...] called to be an Apostle] of Jesus Christ, through the will of God, and Softhenesthe bro­ther [...] our brother,

Paraphrase 1. See Rom. 1. 1. and note on Mat. 20. c.

2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus,the called saints [...] called to be saints, with all that in every placeare called by the name note a call upon the name of Jesus Christ our Lord,both of them and of [...] both theirs and ours,]

Paraphrase 2. To the Church of God at Corinth, to those that through the faith of Christ have been sanctified, to the speciall saints (Rom. 1. 7.) that are in that city, together with all other Christians in every place within the regions of Achaia, both Jewes and Gentiles,

3. Grace be to you and peace from God our father, and from the Lord Jesus Christ.

4. I thank my God alwaies on your behalf, [for the grace of God which is given youin [...] by Jesus Christ,]

Paraphrase 4. for the great mercy af­forded you in the preaching the Gospel to you, and all the graces so visible among you, consequent to that.

5. For [...] That in every thingye have been in­riched, [...] ye are inriched by him, in allword note b utterance, and in all note c knowledge.

6. Even as the testimony of Christhath been established among you was note d confirmed in you.

7. So that ye come behind in no gift, waiting forreve [...]ation [...] the coming of our Lord Jesus Christ;

Paraphrase 5, 6, 7. For in all things belonging to Christ ye have been very plentifully furnish'd, either in all ability of instru­cting others, and in under­standing of mysteries, or else in having the Gospel first preached, and then farther explained to you; the one at the first planting of the faith among you by me, the other by the watering of Apollos; so that now there is no need of any addition to be made, but onely that you per­severe in what you have, expecting this coming of Christ to the deliverance of the faithfull, and remarkable destruction of all other, his enemies and crucifiers;

8. Who shall also confirm you unto the end, that ye may be blamelesse in the day of our Lord Jesus Christ.]

Paraphrase 8. Which Christ will, I doubt not, give you grace to hold out till this time comes, and to be found sincere Christians at that time, when all others shall be destroyed.

9. God is faithfull, by whom we were called unto thecommuni­cation or participa­tion, [...], [...]ee Act. 2. c. fellowship of his son Jesus Christ our Lord.]

Paraphrase 9. For of this be confi­dent, that God will make good his promise, and having called you to the knowledge of the Gospel, and participation of the graces reach'd out to you therein, will never faile you in any thing else that is needfull for you, if you doe not faile your selves.

10. Now Iexhort [...] beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there benot schismes, [...] no division among you: but that ye be perfectly joyned together in the same mind, and in the same judg­ment.]

Paraphrase 10. That therefore which I first exhort you to, and that with all earnestnesse possible, (as the prime addition to those gifts and graces that are a­mong you) is this, that ye all teach the same doctrine, and nourish charity and unity, that there be no divisions in your Churches, but that ye be compacted and united, as members of the same body, in the same belief and affections.

11. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.]

Paraphrase 11. This exhortation, I suppose, ye have need of, ha­ving had information by those of Chloe's family, (see ch. 16. 17.) that there are schismes among you.

12. Now this I say, that every one of you saith, I am of Paul, and I of Apol­los, and I of Cephas, and I of Christ.]

Paraphrase 12. My meaning is, that some pretend their doctrine was taught them peculiarly by Paul, and differs from what others teach; others that they have theirs from Apollos, or from Peter, or from Christ himself.

13. Is Christ divided? was Paul crucified for you? or were ye baptizedinto [...] in the name of Paul?]

Paraphrase 13. Now ye must know that the doctrine of Christ must not differ from it self, and therefore if Paul preach any thing contrary to what Christ taught, Paul must not be heeded in comparison with Christ, the foundation of your faith being, not Paul, but Christ.

14. I thank God that I baptized none of you, but Crispus and Gaius,

15. Lest any should sayor, that ye were bapti­zed (for the King [...]s MS. reads [...]) in­to my name [...] that I had baptized in mine own name.

16. And I baptized also the houshold of Stephanas; besides I know not whether I baptized any other.]

Paraphrase 14, 15, 16. For my part, I am so farre from pretending any such matter, from having baptized you into the faith of Paul, that I never did ba­ptize above two of you, Crispus and Gaius, and the houshold of Stephanas, as I remember.

17. For Christ sent me not to baptize, but to preach the Gospel: not with wis­dome of words, lest the crosse of Christ should be made of none effect.]

Paraphrase 17. For Christ did not principally send me to ba­ptize, which others may doe as well, but to publish the Gospel to them that never heard it; yet not this, that I am more elo­quent then others, and so fitter for the work, for this is not my way of publishing it, to attract men to the faith by any per­swasion of humane eloquence, but onely by doing as Christ hath done before me, by venturing my life in doing it. This was the great means by which Christ meant to obtain belief, sealing his doctrine with his blood, and if I should let eloquence endea­vour to supply that place, I should disparage Christs way.

18. For theword [...] preaching of the crosse is to them that perish foolishnesse: but unto us which are saved it is the power of God.]

Paraphrase 18. For the preaching a crucified Saviour, requiring belief to him, obedience to him who was shamefully put to death, and believing on whom may probably bring the same on us, may seem a ridiculous thing to impenitent unbelievers: but to us which have come in to Christ by repentance and faith, 'tis the most glorious evidence of the power of God.

19. For it is written, I will destroy the note e wisdome of the wise, and will bring to nothing the understanding of the prudent.]

Paraphrase 19. And thereby is ful­filled that saying of Isaiah ch. 29. 14. that God will dispose of things quite contrary to what the wise men of the world would expect.

20. Where is the wise? where is the scribe? where is the note f searche [...] disputer of this world? Hath not God made foolish the wisdome of this world?]

Paraphrase 20. Let all the Philoso­phers and learned or search­ing men, the Jewish interpreters of Scripture, shew me so many men brought to reformation and virtuous living by their pre­cepts, as we have done by this ridiculous way, as 'tis believed, of preaching the crucified Saviour, or the doctrine of that Christ which was put to death by the Jewes. Doth it not appear, that all the deep wisdome of the world is become absolute folly in comparison with it?

[Page 512] 21. For when or, seeing that, [...] For after that, in the wisdome of God, the world by wisdome knew not God, it pleased God by the foolishnesse of preaching to save them that be­lieve.]

Paraphrase 21. For when the heathen world with all their study of philosophy, which is the con­sideration of God's infinite wisdome in the creation and government of the world, did not come to the true knowledge of God, and when the Jewish world, depending on their knowledge of the Mosaical Law, did not discern or acknowledge God in the miracles and sufferings and doctrines of Christ, God was then pleased to send us Apostles to preach (without any flourish of rhetorick) this Gospel of Christ, so scorned by the wise men of the world, and by that means to reduce and rescue out of the waies of the wicked, all those that will believe and embrace it.

22. For the Jewes require a signe, and the Greeks seek after wisedome.]

Paraphrase 22. For as the Jewes re­quire some signe or prodigie from heaven to be shewed them, to perswade them the truth of the Gospel, so the Greeks look for profound philosophy in the Gospel, and scorn it because they think they find not that there.

23. But we preach Christ crucified, unto the Jewes ascandal [...] stumbling-block, and unto theor Gen­tiles, for the King's MS. reads [...] Greeks foolishnesse:]

Paraphrase 23. And yet are not we discouraged from going on in our course, professing him, in whom we believe, to have been crucified, and knowing that that is a mighty determent and discouragement to the Jewes, who looked for a victorious Messias, that should rescue them out of their enemies power, and to the Gentiles a ridiculous thing, who are gratified with nothing but eloquence, or profound knowledge:

24. Butto them the called [...] unto them which are called, both Jewes and Greeks, Christ the pow­er of God, and the wisdome of God]

Paraphrase 24. But to the believers (see note on Mat. 20. c.) both Jewes and Gentiles, matter of greatest admiration, there being more divine power and wisdome express'd in this ordering of things so, that the Messias should be crucified, then in any thing that the Jewes or Gentiles could have thought on.

25. For the foolish part, [...] Because the foolishnesse of God is wiser then men; and theweak part, [...] weaknesse of God is stronger then men.]

Paraphrase 25. For of the actions and dispositions of God's coun­sels, that which in man's opinion hath least wisdome in it, is infinitely to be preferred before all that men deem wisest; and that which men think hath nothing of strength or virtue, hath much more of power in it then any thing else, it being much a more glorious act of power to raise Christ from the dead, then not to have permitted him to die, as it was a more likely way to bring any piously disposed person to receive the doctrine of Christ, when he laid down his life for it, then if he had been the most prosperous in this world.

26. Forlook upon [...] ye see your calling, brethen, how that not many wise men after the flesh, nor many mighty, nor many noble are called.]

Paraphrase 26. Accordingly ye may observe who the men are a­mong you that are wrought on, or converted by the Gospel, not principally the learned politians, the great or noble families.

27. But God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weak things of the world, to confound the things which are mighty.]

Paraphrase 27. But the course which God hath chosen to take now in Christ is that that the world will count foolish, and this on purpose, that by the successe of that, the wise men of the world may be put to shame; 'tis that which the world counts weak, that it may appear how much more power there is in that which the world counts weakest in God, then in all their own strength.

28. And base things of the world, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are.]

Paraphrase 28. And those methods and courses hath God pitch'd on, which are by the nobles and the potentates look'd on as most despicable, and empty, and abject, that it may appear how empty are all those things that are most valued in the world, when these which they so much despise shall appear more effectuall then they.

29. That no flesh should glory in his presence.]

Paraphrase 29. That no man may have any reason to boast of his wisdome, &c. in God's presence.

30. But of him are ye in Christ Jesus, who of God is made unto us wisdome, and righteousnesse, and sanctification, and redemption:]

Paraphrase 30. But of God's special bounty it is that ye believe, and thereby are ingraffed into Christ, who is made by God to us the author of all true knowledge, the cause of our justifica­tion, our sanctification, and will be also of deliverance and rescue from all calamities that this life is subject to, yea and from death it self by raising us again; see Rom. 8. note l.

31. That, according as it is written, He that glorieth, let him glory in the Lord.]

Paraphrase 31. That all our good may be acknowledg'd to come from God and none else.

Annotations on Chap. I.

a Note: [...] V. 2. Call upon the name of Jesus Christ] [...] signifies to be surnamed, Mat. 10. 3. Lu. 22. 3. Act. 1. 23. and 4. 36. and 7. 59. and in many other places, and so in a passive not active signification. Agreeable to this [...] is to be called by the name of Jesus Christ, as an agnomen or supernomination, which notes the special relation we have to him; as the spouse of that husband, whose name is called upon her, Isa. 4. 1. (which is the direct lite­ral notation of [...] here) or as the servant to that master, by whose name he is called also; and so [...] is but a periphras [...]s of Christians, and no more. In this sense will it be most proper to in­terpret the like phrase Act. 2. 21. and 9. 14, 21. Rom. 10. 12, 13, 14. and generally in the New Testament, but when it signifies to appeale to, or the like.

b Note: [...] V. 5. Utterance] The notion of [...] in this place is somewhat uncertain, both because it, and the know­ledge following, may either be the matter wherein the Corinthians are said to be enriched, or else somewhat in the Apostles, the means by which they were enriched in Christ. If it be taken the first way, then it will denote speech or utterance, ability in instructing others, and must be applied only to them that had such gifts in the Church, and not to the whole Church of Corinth; and thus it seems to be used 2 Cor. 8. 7. As ye abound in every thing, in faith, and word, and knowledge: Where as faith, so the other two are gifts and graces in them, such are [...] and [...], diligence and love, that are after mention'd. And the other parts of that verse [...] ye abound in every thing, agreeing so well with [...] here, ye were enriched in all, 'tis most reasonable to determine, that this same is the meaning of [...] in word or speech here also. But because there is some difference betwixt aboun­ding and being made rich, and the latter of them referres peculiarly to the gaining of the riches, and so to the means of acquiring them, it is therefore [Page 513] possible, that it may there be that which, as a gift, was inherent in them, and so be agreeable to the rest of the graces mention'd there, and yet here be the means by which they were enriched; and if so, then it will signifie the preaching of the word, the doctrine of the Gospel as it is first preach'd and made known to men that had not before received it, as when we read of preaching the word, that notes the doctrine of Christ, as it was taught by him, or the articles that were to be believed of him, his death and resurrection, &c. This is wont to be set opposite to [...] doctrine (see 1 Tim. 5. 17.) which is the farther instructing of them that have formerly received the faith, and accordingly it may be so taken here, where 'tis set opposite to [...] knowledge, which is the explication and unfolding of the mysteries of religion, and may well be here the watering of Apollos, which was superadded to the planting of Paul, and both of them together make up that which followes ver. 6. the testimony of Christ confirmed in you, the testimony of Christ being the Gospel, c. 2. 1. as 'tis first preached, (so Joh. 21. 24. where 'tis distinguished from the very writing of it, and so 1 Joh. 1. 2. but especially Rev. 1. 2.) and the confir­ming of it, is farther declaring, and proving, and explaining of it; the first being prerequired to the ba­ptizing of any, the second usefull for the fitting them for that imposition of hands which we ordinarily call Confirmation.

c Note: [...] Ib. Knowledge] That the word [...] here signi­fies the farther explication of the Christian doctrine, may appear, not only by the use of it in other places (see Note on 2 Pet. 1. c.) [...], the word of knowledge, c. 12. 8. that is, being able to explain mysteries (as [...] the word of wisdome there, is being able to speak parables, or to use other such waies of veiling wise conceptions,) but especially by the circumstances of the Context here, the Gospels be­ing confirmed in them, v. 6. And this of [...] being here set down as a [...] a special gift, and the be­ing made rich in every thing (particularly in word and knowledge,) being all one with coming behind, or being wanting ( [...]) in no gift, ver. 7. this is again according to what we see ch. 12. 8. where [...] is one of the gifts of the Spirit. Thus 2 Cor. 11. 6. where Paul's [...] is preferred above his speech, 'tis his skill in explaining the mysteries of the Scripture, which is shewn in his writings in a greater height, then in his speech (when he was present with them) was observable. Thus Ephes. 1. 17. [...], the Spirit of revelation, [...] [...], in discerning and acknowledging of Christ, the understanding of Prophecies, and discerning Christ in them, is there joy­ned with the Spirit of wisdome, as 1 Cor. 12. 5. [...] had been, [...] and 1 Tim. 4. 13. [...], part of Bishop Timothy's task, seems to be expounding, not simply reading of Scriptures, to which is joyned exhortati­on and doctrine. Thus is [...] used in this Epistle c. 8. 1. where this gift of explaining mysteries is look'd on as apt to puffe men up, and so indeed some Here­ticks of that time were so exalted and puff'd up with it, [...] that taking upon them [...] v. 2. to know some­what, that is, some extraordinary matter above other men (as he that thinks himself to be something, that is, some extraordinary person, [...] all one with [...] some great one, Act. 8. 9.) they call'd themselves [...], from [...], knowing men, from this sort of sublime knowledge and explication of difficulties (as also [...] the spiritual, [...] from this extraordinary gift) and so are referred to in that chapter, under the word [...], [...] ver. 10, 11. and [...], knowledge so called, but not truly so, from a false, not true Spirit, 1 Tim. 6. 20.

d Note: [...] V. 6. Confirmed] The word [...] to establish ap­plied here to [...] testimony, may perhaps literally referre to the forinsick customes among the Jewes, where there being three parts of their Judicial processe, first [...], the entring of the cause, secondly, [...], stabilitio litis, the establishment of the matter in dispute, thirdly, [...], Job 29. 16. the sear­ching into the cause, the second of these may be here literally rendred [...], confirmation or establish­ment. For that second consisted in the interposing of an oath on one side, [...] which is therefore called [...] Heb. 6. 16. the end of contradiction, that is, of that affirming and denying, which was formerly lawfull betwixt the actors, till the oath on one side had given the Judge some reason to incline that way, and that is said to be [...] in that place, for the seiling, or establishing the cause, in that sense wherein the Ro­mane law saith, [...], (Psellus [...]. v. 1243.) an oath takes off the Judge from that dubiousnesse that before he was in, one affirming and the other denying the same thing. By analogie to this, the preaching of the Gospel by the Apostles being called [...] a testimony or wit­ness, viz. that which the Apostles gave in to the testi­fying the truth of the Gospel (being eye-witnesses thereof) this testimony may be said to be established or confirmed, when beside the first preaching of it, more light, and knowledge, and evidences have been afforded to the removing of all ignorance or doubt from mens minds. And so the meaning of the phrase here [...] will be clearly this, that the Gospel which we first preach'd, the testimony which we gave of Christ, hath since by sufficient pro­bation been made good among you, to incline you to consent to the truth of it.

e Note: [...] V. 19. Wisdome] The word [...] signifies three things in these books: sometimes the mind or intelle­ctual faculty, Mar. 12. 33. where God is to be loved with all thy mind, (see Note on Rom. 1. l.) secondly, an habit of science, or prudence, as here; thirdly, per­spicacity, Ephes. 3. 4. 2 Tim. 2. 7.

f Note: [...] V. 20. Disputer] What is the meaning of [...] in this place is not easie to determine, because, as the word it self, [...] so the adjunct [...] is very ca­pable of a double notion: for if [...] be ren­dred, of this world, then it will seem to signifie the Heathen world, and so [...], and [...], and [...] all be interpreted accordingly, [...] [...] the wise moralist, as the seven wise men of Greece and Socrates after, who for the moral learning was by the Oracle proclaimed the wisest man in the world, [...] and [...] the learned philologer, literator, as Tertullian renders it, and [...], the searcher, or indagator, into the nature of things, which the Hebrews call [...] this world, the philosopher, or natural magici­an. And so the next words would encline one to un­derstand the place, the wisdome of the world ver. 20. and the world which by wisdom knew not God ver. 21. looking most directly upon the heathen Philosophers, who are by Baruch described in these words ch. 3. 23. [...], they that seek out, or search, wisdom on the earth. But then if [...] be rendred, of this age, then it may more pro­bably referre to the Jewes; as [...] chap. 2. 6. must signifie the chief of the Jewes of that age, which crucified Christ, ver. 8. that is, cau­sed him to be crucified, and there is mention of those, v. 22. and 23. and then [...] may belong to the Jew, and denote their [...], naturallists, that un­dertook to know every work of the creation; and so likewise [...] will belong to the Jew, and signifie him that is skill'd in their laws, and which interpreted them to the people according to the literal sense, their Doctors; and then [...] will have a peculiar noti­on among them also: For it was the custome of the Jewes, for many of the learned among them to sit in [Page 514] the Synagogue, and to speak all of them by way of discussion, or debate to the same matter, (as to find out the true sense of a piece of Scripture) and to that cu­stome 1 Cor. [...] 14. 29. seems to referre, Let the pro­phets speak, two or three, &c. whence it is that this Sy­nagogue, where they did this, is called [...] the house of searching, or inquisition; and to that custome perhaps referres that which is said of Christ, Luk. [...] 2. 46. that in the midst of the Doctors he heard and asked questions. So he that interprets the Scripture mystically and allegorically is called [...] the master of inquirie, or mystical disquisition, and abso­lutely [...] a searcher, or inquirer, that is literally [...], and that mystical or allegorical sense [...] [...], the way of inquiry, and [...], [...], and so [...], inquisitio Psalmorum, the search­ing of the Psalmes; see Elias Levita in the word [...]. And then the [...] will be the Jewish doctors which among themselves inquired into the truth of Scriptures (which Christ seems to call [...] searching the scriptures, [...] Joh. 5. 39.) but found not Christ there, as they might have done, believed him not. Thus is the word used Act. 6. 9. where several men are said to rise up [...], [...] talking with Stephen, as the Jewish doctors use to doe one with another about the sense of Scri­pture, and Act. 9. 29. 'tis said of Paul, that [...], he talked and debated with them about the sense of Scriptures concerning the Messias. This custome of the Jews seems to be refer­red to by this word, but yet whether the other circum­stances of the place, which referre it rather to the Hea­thens, may not so farre prevail, as that it may be fit to pitch upon a middle interpretation of the word, and to apply this custome of the Jews to secular inquiries in the heathen schools, I shall leave it to be considered, and onely add, that the making of this place to agree with that of the Prophet Isa. 33. 18. seems to be a matter of some difficulty, the Text there looking ano­ther way, viz. by way of admiration, how th [...] taxes, that were exacted in the time of the siege, were so suddenly ceased. For that is the meaning of, Where is the [...]; that is, he that even now kept the book of taxes; for so [...] was the name of them that set down the publick acts, as also the customes, and taxes, and revenues of the Kings: and so, Where is the [...] the weigher? that is, the receiver of mo­ney; for so they received it by weight: and lastly, where is the numberer of towers? he that reckons and assesses the several houses of the city, every one accor­ding to their bignesse, which was in order again to the exacting of taxes. From this matter that of this text is distant enough, and yet may that be so farre here ac­commodated, as to expresse an admiration here, as it was there, at a strange sudden change wrought among them, although the matter of the change was very dif­ferent. And yet for the words also they thus farre a­gree, that a [...] there was, Where is the scribe? so here, though in another sense, where is the scribe? that is, doctor or learned man; there the Scribe to register the taxes, the notary, here the learned man or doctor of the Law; as there [...] the weigher, so here, with the change but of letter, without any of the sound, [...] the intelligent, or wise; and lastly, as there the number­er of towers, so here the enquirer, disquisitor of this world, that speaks his sense among others by way of de­bate or discussion to find out the truth, as there in the making an assesment they debated the rate or value of every house, to proportion it accordingly. And such applications as these by way of accommodating places to very distant senses (especially when the words in the Greek translation will bear them, though the Hebrew will not so well) is no extraordinary or strange thing in the New Testament; that of Christ's going with his parents to Nazareth, that the saying might be fulfilled, He shall be called a Nazarite, that is, the title of [...] a branch belongs to him, will appear to any as strange and farre off as this.

CHAP. II.

1. AND I, brethren, when I came to you, came notaccording to height [...] with excellency of speech, or of wisdome, declaring unto you theor myste­ry, for the King's MS. reads [...] testimony of God.]

Paraphrase 1. I said I preach'd not the Gospel to you in any elo­quent words c. 1. 17. (from whence to this place all hath been brought in, on that occasion, by way of parenthesis) and now I resume it again, because it is a thing laid to my charge by some of you, that I am too plain and mean in preaching the Gospel to you. An accusation, or charge, which I am most ready to confesse.

2. For Ithough it not [...], [...] determined not to know any thing among you, save Jesus Christ, and him crucified.]

Paraphrase 2. For I thought it not any way proper for me to goe a­bout to mend God's method, and when he had determined the sum of our doctrine to be the doctrine of Christ, which he taught in his life time, together with the confirmation of it by his death (through which also we have many precious advanta­ges, as pardon of sins through his satisfaction &c.) not excluding also, but taking in, in an eminent manner, his resurrection, it had been unreasonable to think of preaching any thing to you but this doctrine thus confirm'd▪ see chap. 1. 17.

3. And I was with you in weaknesse, andin much fear and trembling [...] in fear, and in much trembling.]

Paraphrase 3. And accordingly when I was among you, I was (in the like manner as Christ when he was here on earth) very ill used, (see note on Rom. 8. m. & Gal. 4. a.) persecuted for my preaching, and in continual fear of the utmost dangers, Act. 18. and this was the method fittest for me to use to assure you of the truth of what I preached.

4. And myword [...] speech and my preaching was not withprobable discourses [...] enticing words of mans wisdome, but in note a demonstration of the Spirit and of power,]

Paraphrase 4. And as for powerfull speaking, that which I used did not consist in rhetorical proofs or probable arguments of the truth of what I said, such as humane writings are content with, but in plain demonstration from the prophecies of the old Bible, or the voice of the Spirit since, and the miracles done by Christ under the Gospel.

5. That your faithmay not be, [...] should not stand in the wisdome of men, but in the power of God.]

Paraphrase 5. That the ground of your faith may not be hu­mane eloquence &c. but the arguments of perswasion, which God hath thought fit to make use of.

6. Howbeit we speak wisdome among them that are perfect: yet not the wis­dome of thisage, nor the rulers of this age, [...] world, nor of the princes of this world, thatperish, are abolished, [...] come to nought.]

Paraphrase 6. Mean while the things which we teach, are (to those men which are arriyed to the highest pitch of wisdome) divine and perfect wisdome, not that which this age boasts of, or de­pends on, or in which the rulers of the Jewes v. 8. doe excell, for all these are now a perishing, their learning and they ready to come to nought.

7. But we speak the wisdome of God in a mystery,that which hath been hidden, [...] even the hidden wisdome which God ordained before the world unto our glory.]

Paraphrase 7. But that wise dispensa­tion of God's in giving us his Son, which was hidden under the Jewish types, and only darkly spoken of by the Prophets, but by God determined from the beginning to be now revealed to us, to the very great honour of us to whom it is so revealed.

[Page 515] 8. Which none of therulers of this age v. 6. princes of this world knew; for had they known it, they would not have crucified the Lord of glory.]

Paraphrase 8. A thing which is not to be imagined, that the chief men among the Jewes (v. 6. see note on ch. 1. c.) understood any thing of, for if they had, they would sure never have put him to death, appearing by the voice from heaven, and his miracles (as well as by their own prophecies) to be God himself, come down from heaven.

9. But as it is written,what eye these things [...] Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him.]

Paraphrase 9. To this belongs that of Isaiah c. 64. 4. at least it may fitly be accommodated to this purpose, that God prepares for them that depend on him, all faithfull pious men, such things as they never imagine, or hope for, such is the revelation of his mercifull designes toward us in the Gospel.

10. But God hath revealed them to us by his Spirit; for the Spirit searcheth all things, yea, thedepths [...] deep things of God.]

Paraphrase 10. And these hath God made known to us, not by any fallible deceivable way, but by sending down his Spirit upon the Apostles, which leading them into all truth, teaching them all things, reveals even these deep mysteries unto us, which be they never so secret in God, must needs be known by his Spirit, which knowes all the secrets of God as perfectly as our own spirit knowes our secrets.

11. For what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God knoweth [...] no man, but the Spirit of God.]

Paraphrase 11. For, as among men, the thoughts, and great con­cernments, and designes of a man, though none else knoweth them, yet his own spirit doth; so these divine matters, though none else can reveal them to us, yet his Spirit can.

12. Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that aretouchsafed us by God [...] freely given to us of God.]

Paraphrase 12. And this is that Spirit which we have received, the very Spirit of God, (not the Spirit which suggests worldly things to us, that instructs us in those) to the end that we may re­veal to you the infinite mercies of God toward you, which being bestowed on you, should not in any reason be concealed from you.

13. Which things also we speak, not in the words which man's wisdome tea­cheth, but which the holy Ghost teacheth,accommo­dating spi­ritual wo [...]ds to spiritual things, [...] comparing spirituall things with spi­rituall.]

Paraphrase 13. And as the matter of our preaching is divine, and such as was kept secret in God, till his Spirit revealed it to us; so we proportionably preach it to you not in an humane, but divine manner, not by using ordinary humane means of perswasion, but by such arguments as the Spirit of God in the prophecies of the old Bible, and in his descent upon Christ Mat. 3. and by coming down upon his Apostles hath directed, adapting spirituall divine arguments to the proving of divine matters.

14. But the naturall man receiveth not the things of the Spirit of God, for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned.]

Paraphrase 14. But such things as these, they that are led onely by the light of humane rea­son, the learned Philosophers, &c. doe absolutely despise, and so hearken not after the doctrine of the Gospel (see note on 1 Tim. 1. c.) for it seems folly to them c. 1. 23. nor can they by any study of their own come to the knowledge of them, for they are onely to be had by understanding the prophecies of scripture, and other such means which depend on divine revelation, the voice from heaven, descent of the holy Ghost, miracles, &c.

15. But he that is spiritualldiscerneth [...] judgeth all things, yet he himself isdiscerned by none, [...] judged of no man.]

Paraphrase 15. But he that hath made use of all these afforded him by the Spirit of God, viz. prophecies and voices from heaven, and such other evidences of divine revelation v. 13. he will be able to understand all these secrets perfectly, and being not himself perswaded by any other arguments, but onely by those that he hath thus received from the Spirit of God, he cannot reasonably be refuted by any other sort of arguments taken from humane reason, or worldly wisdome.

16. note b For who hath known the mind of the Lord,which sh [...]l instruct him that he may instruct him? But we have the mind of Christ.]

Paraphrase 16. For who can be ima­gined to know more of God's mind then he doth who is informed by the Spirit, that so he should teach him God's mind? Certainly no body. And con­sequently no body can teach you more of the truth of God then we (to whom Christ hath revealed his whole will as farre as concerns any man to know) have, or are able to doe.

Annotations on Chap. II.

a Note: [...] V. 4. Demonstration of the Spirit and power] That [...] spirit and power may here signifie the same thing (as 'tis ordinary for two words or phra­ses to be conjoyn'd, the one onely to explain the other) may seem probable from the next verse, where one one­ly of them is mention'd, [...] the power of God. But there is no necessity that we should so interpret it, because the power of God in the fifth verse being set op­posite to the wisdome of men (that is, the humane waies of perswasion or eloquence) must signifie Gods pow­erfull waies of perswading the belief of the Gospel, and signifying so, will contain under it the Spirit and power with the severall notions that may well belong to them; as first taking the spirit for the prophecies of the old Bible inspired by the Spirit of God, and Pow­er for the miracles done by Christ. Thus hath Origen express'd the meaning of them, the demonstration of the Spirit,] that is, saith he, [...], the prophecies which were sufficient to give the reader assurance of the truth of the things that belong to Christ: And of power,] that is, [...], [...], the miraculous stupendious actions, of which the footsteps yet remain [...] Cont. Cels. p. 5. But beside this notion of the Spirit some others it is very capable of: as 1. that it signifie the descent of the Spirit of God on Christ, joyn­ed with that voice from heaven, Mat. 3. This is my be­loved son in whom I am well pleased, and after, This is my beloved son, hear him. This may here fitly be called [...], [...]: the demonstration of the Spi­rit, an evidence afforded by God immediatly from heaven of the truth of the Gospel, which being joyned with the power of Christ, both in respect of his do­ctrine and his miracles, were two heads most fit to be insisted on by S. Paul, for the confirming the truth of the Gospel. But it may yet farther be applied not to Christ personally, but to the Apostles after him, and then the Spirit will be the descent of the Spirit upon them, and by their imposition of hands, the holy Ghosts coming down upon others also, Act. 8. 18. and this to­gether with their power of doing miracles may well be their [...] or demonstration of the truth of the Go­spel, and be the thing that is meant here.

b Note: [...] V. 16. For who hath known the—] That this is a citation from Isa. 40. 13. there is no question, as also that the first words, [...]; for who hath known the mind of the Lord? are set down, after this Apostles manner, out of the Septuagint. Now the same [Page 516] Apostle citeth that place again, Rom. 11. 34. and there in the latter part also sets down the Septuagints words, [...]; and who hath been his coun­sellour? which words being not here read, but to [...], these other immediately subjoy­ned, [...]; who shall instruct him? there will be no reason to think these latter words to be ano­ther rendring of that second part of the verse in Ifaiah. For when the Septuagint had translated it truly out of the Hebrew, why should the Apostle, who constantly useth the Septuagints translation, and that sometimes when that varies from the Hebrew, here use a new ren­dring of his own, and for [...]; who hath been his counsellour? [...] set onely [...]; who shall instruct him? For this there is no pro­bable reason to be given, and therefore it must be resol­ved, that no more then the first words are taken out of that place of Isaiah, and that the latter words are the Apostles own, to bring them to his present purpose, Who hath known the mind of the Lord, which shall in­struct him? that is, who doth know the Lords mind so well as to be fit to inform and instruct the spiritual man? v. 15. for that [...] him should signifie the Lord (as they conclude, that make these words all one with the latter part of the verse in Isaiah) would be very strange, not only because it would be farre different from v. 15. of which it is brought for a proof, but also because knowing the mind of God, although it be a fit preparative to instructing of others, yet is not so for the instructing of God himself.

CHAP. III.

1. AND I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.]

Paraphrase 1. And I, brethren, al­though I was furnish'd with all manner of spiritual gifts, and was able to have revealed to you the highest mysteries, yet when I was among you, I could not think fit to treat so with you, the greatest part of you being then but very slender proficients in the Gospel, so farre from spiri­tuall men (as some of you, the Gnosticks, are wont to style themselves) from men instructed by the Spirit of Christ, that you were gotten no higher then the imperfections and passions and sins of men, meer beginners in Christianity.

2. I have fed you with milk, and not with meat, forye were not then able, [...] hitherto ye were not able to bear it, neither yet now are ye able.]

Paraphrase 2. This was the reason that I gave you such tender food, proceeded not to reveal the mysteries of Christianity to you, for you were not fit for any higher diet, nor indeed yet are ye.

3. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye notor [...]ell, for the K [...] MS. reads [...] carnal, and walkacording to man, [...] as men?]

Paraphrase 3. For ye are not yet rais­ed to any pitch of spirituall or Christian temper, as may appear by the schismes and factions that are among you, which being so contrary to the commands of Christ, which are all for peace and charity, as long as they are among you, ye are advanced but little above the pitch of meer men, those which have nothing of Spirit in them.

4. For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?]

Paraphrase 4. And herein your car­nality consists: one pretends to follow the doctrine of Paul, another of Apollos, in opposition to all other Christians, and they that hold with one, hold against the other. And what is this uncharitablenesse but carnality?

5. Who then is Paul? and who is Apollos? but ministers by whom ye believed even as the Lord gave to every man.]

Paraphrase 5. Where first it ought to be considered, that Paul or Apollos are not the authors of our faith, but onely instruments of conveying the doctrine of Christ to us (and consequently must not be conceived to teach diverse doctrine) according to the different commissions given them by the holy Ghost.

6. I have planted, Apollos watered; but God gave the increase.]

Paraphrase 6. And so though I have taught you the doctrine of Christianity, and made you believers of heathens, andEgo de Pa­geno [...] feci, Apollo [...]. Optat. Apollos baptized you, when you had been thus brought to the faith by me (I being sent by Christ, not to baptize, but to preach the Gospel, ch. 1. 14, 17.) yet the successe of all the whole work, in making either my preaching or his baptizing effectual, was from God, not from us.

7. So then, neither is he that planteth any thing, neither is he that watereth; but God that giveth the increase.]

Paraphrase 7. And therefore there is no great matter imputable either to one or other, as that either of us should be deemed the author of your faith, but God onely who hath made our en­deavours so effectuall to you.

8. Now he that planteth and he that watereth are one:but [...] and every man shall receive his own reward according to his own labour.]

Paraphrase 8. But then, secondly, the doctrine of both of us is but one, both of us have had the same designe and purpose of setling men in the doctrine of Christ, though, according to the la­bour that either of us have taken in the work, we may have different degrees of reward. And consequently, though one la­bourer may deserve more honour then another, yet ought not this to be an occasion of division or schisme among you, because our designe and doctrine being the same, your faith ought to be the same also.

9. For we arefellow-la­bourers of God, [...] labourers together with God; ye are God's husbandry, ye are God's building.]

Paraphrase 9. We indeed that preach, and they that baptize, are both servants or officers of God, and cooperate one with another in that great work of dressing and building up of soules, which when 'tis wrought, must not yet be attributed to us the instruments, but onely to God, the author and perfecter of all.

10. According to the grace of God which is given unto me, as a wiseArchitect [...] . master­builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.]

Paraphrase 10. God gave me abili­ties and commission to plant and preach the Gospel, to doe as the master-workman doth, to lay the foundation; and accordingly I have done, preached the faith, laid the foundation, Jesus Christ and him crucified, c. 2. 2. and some others that came after me to this Church which I had planted v. 6. (I mean not Apollos, for he onely watered what I had planted, baptized and farther instructed whom I had converted, c. 1. 5, 6, 7. but) some others, I say, which I hear have come in, have superstructed on my foundation somewhat which I never designed. But let them take heed what they doe; for if they have superstructed any other, but that one pure precious doctrine of Christ cruci­fied, and constant confession of him in time of persecution, if from the Gnosticks they receive any infusions contrary to these, let them look to it.

11. For other foundation can no man lay then that is laid, which is Jesus Christ.]

Paraphrase 11. For the faith of Christ being the foundation which I have laid, and that indeed the onely one which can possibly be laid,

[Page 517] 12. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble,

13. Every man's work shall be made manifest: for the day shall declare it,for it is re­vealed, [...] be­cause it shall be revealed by fire; and the fire shall try every man's work, of what sort it is.

14. If any man's work abide, which he hath built thereupon,it shall re­ceive, [...] he shall receive a reward.]

Paraphrase 12, 13, 14. That which is regularly to be built there­on, is constant confession of Christ, in despight of affli­ctions, which like gold and silver, &c. is but refined and purified, but not consumed in the fire. But for any doctrine of worldly wisdome ver. 18. (see note a.) of prudential compliances with the persecutors, Jewes or Gentiles, if any such earthy material be brought in in stead of it, it shall be brought suddenly to the triall; for that judgment of Christ which shall shortly passe upon them, for the destroying all corrupt believers on one side, and delivering and owning all true believers (see Rom. 13. d. and Heb. 10. a.) on the other, shall deale with them, as fire doth with that which is put in it to be tried, (preserving and refining what is true and good metall, and making it more illustrious, but burning up all that is combustible) burn up and consume all this worldly wisdome, and burnish the constancy of others like gold in the fire, (see Rev. 3. 18.) and preserve such, whilst all others are involved in their own subtilties, v. 19. And so all that adhere sincerely to Christ, they shall be sure not to misse their re­ward, preservation here in this world, besides that other that expects them eternally.

15. If any man's work shall be burnt, note a he shall suffer losse, but he himself shall escape; but so as through fire be note b saved: yet so as by fire.]

Paraphrase 15. But if it prove com­bustible matter, if the do­ctrine or practice shall upon examination prove false and unchristian, and so will not bear that triall (such are the Gnosticks doctrines of denying Christ, when persecuted) it shall then be so farre from helping him to any advantage, as the Gnostick complier hopes it will, that it shall bring the greatest danger upon him: and if upon timely repentance, or by his not having actually denied Christ (for all his superstructing of some erroneous doctrines) he be more mercifully dealt with by Christ, and freed from having his portion with unbelievers, yet it shall goe hard with him, as with one that is involved in a common fire, and hardly escapes out of it.

16. Know ye not that ye are the Temple of God, and that the Spirit of God dwellethamong you, [...] in you?]

Paraphrase 16. By this that I say, you cannot but discern what care you are obliged to take to beware of these false seducing teachers that creep in among you: You are a Church of God's plan­tation, built as the Temple among the Jews, God's direction given for every part of it; ye have had the Spirit of God to teach you all true doctrine and pure practices, by your Apostolical plantation, and so to dwell and continue among you, and oblige you to all purity.

17. If any mancorrupt [...] defile the Temple of God, him shall God destroy: for the Temple of God is holy,as many of you as there are, [...] which temple ye are.]

Paraphrase 17. And therefore, if any false teacher shall bring in any unclean heretical doctrine into such a Church of God's planting, a place of God's residence, and so pollute or defile God's dwelling-place, (as when Nadab and Abihu offered strange fire on God's altar) then, as they were devoured by fire from hea­ven, so he must expect severe punishment. For all ye that are Christians make up this one temple of God's, and that being a consecrated society, must not be profaned or polluted with such impure doctrines as the Gnosticks every where infuse.

18. Let no man deceive himself: if any man among you seemeth to be wise in this [...] [...] world, let him become a fool, that he may be wise.]

Paraphrase 18. And for that other conceit of theirs, by which they get so many proselytes, that of the lawfulnesse of denying Christ in time of persecution, by which they promise them­selves security from all the present evils, let no man cheat himself with this perswasion; any man that thus thinks to be more provident then other men, and by this means to secure himself, let him know that this will not thrive with him, he will find himself deceived at last (see v. 15. and Rev. 3. 18.) there is no such prudent way for him to secure himself, as to lay aside this worldly wisdome, and constantly and cheerfully to adhere to Christ, when in the eye of the world it seems most foolish to doe so.

19. For the wisdome of this world is foolishnesse with God; for it is written, He taketh the wise in their own craftinesse.]

Paraphrase 19. For God is wont to take off, and preserve the plain simple person that avowedly adheres to him, and to outwit the subtile designer; and it will soon befall those pretenders, accor­ding to that of Job 5. 13. they that think to be wiser then other men, are by so much verier fools then others, and so are dis­cerned to be.

20. And again, The Lord knoweth themachina­tions [...] thoughts of the wise, that they are vaine.]

Paraphrase 20. And to the same pur­pose is that of Psal. 94. 11. that all the subtile contrivances of crafty worldly-minded men prove vain and improsperous.

21. Therefore let no man glory in men, forall are [...] all things are yours.]

Paraphrase 21. Let no man therefore factiously or schismatically divide from the unity of the Church, following such or such a master or instructer, and so qua­relling or contending with others, v. 4. For all the gifts that are in the Church were given for your use, and whatsoever any man can boast of, it is not peculiar to him, but belongs as well to every other person in the Church.

22. Wherefore Paul, or Apollos, or Cephas, or the world, or life, or death, or thingsinstant [...], see Rom. 8. 38. present, or things to come, all are yours,]

Paraphrase 22. He that planted the faith among you, and he that baptized you, and he that superstructed upon this foundation, are all subservient to your uses, and not to be masters of your faith, much lesse any of them to be set up against the other, to make divisions and rents among you; and so is likewise all hu­mane wisdome, or knowledge of naturall things, so is God's mercy to us in keeping us alive, securing some of us from the ma­lice of our enemies, and delivering up others of us to death, for the testimony of Jesus Christ, the condition now instantly approaching, pressures for the name of Christ, or that which is not quite so neer, the yet future coming of Christ (called the day v. 13.) for the destroying of the false, and rewarding the constant Christians; all these are by God designed in common to you all, as instrumental for your good.

23. And ye are Christs, and Christ is Gods.]

Paraphrase 23. And the conclusion from hence is this, that you give not up your faith to any but to Christ, that you resolve firmly to obey him and adhere to him uniformly, as he resigned himself up to the will of God, to doe and to suffer whatsoever he appointed him, in the great office of being our mediator and redeemer.

Annotations on Chap. III.

a Note: [...] V. 15. He shall suffer losse] Of the word [...] here it may first be enquired, whether it belong to the man, or to his work, both immediatly precedent, [...], if any mans work. That which inclines it to signifie the work, is the [...] that followes, but himself shall be saved, which seems to oppose himself to his work, that the one shall be lost, but the other saved. But this is well enough avoided by setting the opposi­tion betwixt the saving of him, and the burning of his work, precedent to the [...] and then the con­sideration of that as it answers the former probability, so it inclines more strongly to render it the other way, [Page 518] that the man, not the work, [...] shall be mul­cted. For that this word signifies not to be lost, but to suffer losse, hath been said Note on Mat. 16. m. Which cannot be here said of the work, of which it had before been said, it shall be burnt: For what is so, doth not suffer a m [...]lct, or fine, or losse, (which according to all lawes must be salvo contenemento without utter ruine) but is lost, and utterly destroyed. It remains then that it be spoken of the man, whether false reacher, or any follower of such, that takes up any such false doctrine from him, and so upon the doctrine of Christ, (pro­fessing still, [...] or not denying of Christ) [...], su­perstructs some false doctrines, and erroneous practi­ces. And of him it is here said, that he shall suffer losse, so as the metall that goes into the fire with dros [...]e or embasement mix'd with it, is separated from all that mixture, and comes out a great deal lesse then it went in, loseth all that drosse in that triall of fire. Now how this is to be particularly understood of this superstru­cture of hay or stubble here, [...] must be collected from the consideration of the day which is here mention'd ver 13. that it shall declare, or reveal. That the word Day in all languages. signifies judgment, and that the day Emphatically, or the day of Christ the day of the Lord, signified an approaching season of judgment then expected on unbelievers and misbelievers, Jewes and Gnosticks, all the world over, in the Christian plantations, see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgment that is here referred to, may appear 1st, by the exclusion of all other daies: The only two senses that can come in competi­tion are either 1. that it signifie the finall day of judg­ment; or 2. the audience, and judicature, and sen­tence of the Apostle, when he comes to examine this doctrine. [...] For the first, that cannot be understood here because the office of the day here is [...] to make ma­nifest, and [...], to reveale, v. 13. And therefore supposing there were such a day of conflagration, which they that maintain look on as a purging fire to burn up all the ill works of the Christian, and fit him for hea­ven, yet the circumstances of the text here doe not be­long to that, but to another quality of the fire, the try­ing, revealing, and discriminating one from another, as appears by all the phrases here used, Every mans work shall be made manifest, the day shall declare, it shall be revealed by the fire, the fire shall try what kind of work every mans is, and if any mans work remain, that is, abides the triall, he shall be rewarded. As for that of the Apostles coming to judge and censure, it is not pro­bably here meant, because these hereticks and their fol­lowers did not acknowledge the Apostles power, but re­sisted and rejected them, as appears in divers other pla­ces (and oft layes a necessity on the Apostles to vindi­cate their authority.) And 2dly, there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire, or speak of giving men re­wards v. 14. which are to be expected from God. But then 2dly, that it be applied to this of the punishment of God now approaching the Gnosticks, will appear not only by the mention of the wood, hay, stubble, built on the foundation, which evidently denotes hereticall superstructures, (and it is known that these were the great hereticks of those times) and such as will be sure to perish when fire comes, but also by the consequents here to the end of the Chapter, which make up the known character of the Gnostick [...]. For that consisted specially of two thing, 1. their doctrines of Unclean­ness, 2dly, their arts of worldly wisdome to secure themselves from persecutions by complying with the persecutors. And both these are here noted, that of Uncleanness v. 16, 17. by the defiling the Temple of God, [...] that is, themselves, who as Christians are obliged to be holy, but by the Gnostick infusions were in dan­ger of all pollutions; and those that were immers'd in them, the Apostle fortells that they shall be destroyed by this day, [...] him shall God destroy v. 17. And so that of worldly wisdome, v. 18. If any man among you seemeth to be wise in this world, [...] that is, prudent for the saving or securing himself from persecutions and dan­gers here. And of this the Apostle gives warning, that this wisdome is the greatest folly, and that the contra­ry thereto is the onely wisdome even for this life, the constant adhering to Christ, the surest means to deliver him from the dangers which here he fears, whereas these wise and prudentlal worldlings are likely to be taken in their own craft, [...] v. 19. by their arts of secu­ring, to destroy themselves, and so will appear vain and ridiculous in all their wise contrivances ver. 20. according to that of Christ, Mat. 16. 25. he that will save his life shall lose it. And therefore the form of ad­vise here used is, Let no man deceive himself. This pra­ctice of the Gnosticks in order to the securing them­selves was a great mistake, the way to bring all destru­ction upon them, when the day of the Lord, the ven­geance of Christ upon the crucifyers and persecutors of Christians, should come suddenly upon them, and sweep away the Gnosticks among them. And so, the whole passage belonging clearly to these, the full impor­tance of the [...] will be, that they which be­ing not so high in that heresie as to deny the founda­tion, the faith of Christ, (which many did, and are els­where call'd Apostates and Antichrists, and they that denied Christ to be come in the flesh) and yet had re­ceived some of these Gnostick infusions, that particu­larly of worldly prudence and compliance with the Jewes, should (contrary to their expectation of gain­ing by this means, suffer losse, be in great hazard to be destroyed among them, and if they escaped, it should be very narrowly, the constant, faithfull, Ortho­dox Christian being the only one that should be per­fectly safe when that fiery day came, when the un­faithfull and the cowardly should either utterly perish, or run an horrible hazard in that day. And to this pur­pose is it that the doctrines of these Gnosticks are ex­press'd by wood, hay, stubble, earthy materialls (and so notes of false doctrines, unfit to be built on this divine foundation) and those (of all things) the most com­bustible and sure to be destroyed, when a fiery triall comes, and that in two respects; first, that when perse­cution for Christ comes, such a kind of Christianity as this is sure to be burnt up, the Gnosticks will not then hold out, and confess Christ; and secondly, in respect of Christs coming to visit and judge, to reward the constant and destroy the unfaithfull, then these pruden­tial waies of theirs will be sure to stand them in no stead, but bring them into greater danger, as he that means to secure himself against fire by wood, [...] hay, stub­ble, shall be sure to have all burnt, and to encrease, not lessen the flame; whereas the truly wise way (and that which Christ counsels the Church of Laodicea to, in opposition to these Gnosticks, Rev. 3. 8.) is to build gold, [...] silver, &c. which having been tried in the fire (and so denoting constancy in persecutions) are sure to hold out, and endure the test, whatsoever the day of vi­sitation be, be the fire never so scorching, these will be the likeliest to be preserved in it.

b Note: [...] Ib. Saved, yet so as by fire] That [...] signifies to escape hath been often noted, but what [...] to escape by here signifies, is the onely difficulty, and that will be best explained by comparing it with other pla­ces of the same kind. Thus 1 Pet. 3. 20. [...] they were saved out of, or through, the water, the praeposition [...] perhaps (as other praepositions oft are in the New Testament) being taken loosely for [...] or [...], out or from, or else as the necessity of the mat­ter imports, an escaping through water, implying con­sequently an escaping out of it also; and so the sense will be, that though there were a great flood ready to [Page 519] down all the earth, yet for all this, by the help of the Arke they did escape that danger. And so here [...] he shall escape as one escapes out of the fire, that is, ast. 5. p. 467. lin. 2 & Chrysostome expresses it, as one that, when in the midnight his house is set on fire, wakes and leaps out of the bed, and runs naked out of dores, [...], taking nothing that is within along with him, taking care onely (as he addes) [...], that he may snatch his own body out of the flame. And it is a commonsee Rigal­tins ad [...]. p. 43. ob­servation that [...] is a proverbial speech for those that get hardly out of a great danger; so [...], as a brand snatch'd out of the fire, Amos 4. 11. and so Jude 23. [...], [...] [...], save them by snatching them out of the fire in time of danger, for so [...] si­gnifies, [...] in presence of any thing that men are afraid of. By this means that of 1 Pet. 4. 18. will be explained also, for this will be the meaning of [...] (for which the Hebrew, Prov. 11. 31. reads [...], shall be recompensed) he shall not escape with­out many losses and afflictions in that [...] or com­bustion. So as inOrat. 1. p. 67. Julian [...], the night did hardly or with great difficulty, rescue a few; and inHist. tom. [...]. p. 38. Agathias, who having spoken of some that [...], were ready to be fired and burnt, addes, [...], they hardly escape out of it.

CHAP. IV.

1. LET a man so account of us, as of theofficers [...] ministers of Christ, and stewards of the mysteries of God.]

Paraphrase 1. And though, I say, we are subservient to your uses, and are appointed so to be, ch. 3. 22. yet it will become you to look on us, though not as masters of your faith, yet as mini­sters of Christ, and that in the most honorable office of the family, that of the steward, or ruler of the house, to whom among other things it belongs to dispense out every man his proportion of food, &c. and so 'tis our part to dispense the Gospel to you in that measure, and by those degrees that we see fit.

2. Moreover it is required in stewards, that a man be found faithfull.]

Paraphrase 2. And above all things fidelity and honest discharging of trust is required of stewards, and if I should faile in that, I should be very worthy of blame.

3. But with me it is a very small thing, that I should be judged of you, or of man's judgment; yea, I judge not mine own self.]

Paraphrase 3. But for this I am not to be judged by you, by men, nay by my self.

4. For I know nothing by my self, yet am I not hereby justified: but he that judgeth me is the Lord.]

Paraphrase 4. For though I can ac­cuse my self of no fault in the execution of my Apostolical office, yet is not this the clearing of me, onely God that searcheth and seeth all must doe this.

5. Therefore judge nothing before theseason [...] time, untill the Lord come,woo will also en­lighten, [...] who both will bring to light the hidden things of darknesse, and will make manifest the coun­sels of the hear [...]s, and then shall every man have praise of God.]

Paraphrase 5. Therefore be not you too forward in your censures of me, but leave it to God, and I make no doubt but in time he will display the seducers, and discover every mans intentions and purposes, and then, as they that deserve shall have blame, so every man that hath done well shall by God be justified and commended.

6. And these things, brethren, I haveth [...] dark­ly set down of my self, [...] in a figure transferred to my self, and to Apollos for your sakes,that in re­spect of us ye may learn, [...] that ye might learn in us,not to opi­nionate a­bove not note a to think of men above that whichhath been written [...] is written, that no one of you be puffed up for one against another.]

Paraphrase 6. This of not following or admiring the persons of men, I have thus said (see note on Rom. 7. d.) in the persons of my self and Apollos, under that figure to give you a general rule how to demean your selves to any other dispensers of the Gospel, viz. that in following of us ye go no farther then the directions v. 1. that is, think of us not as masters of your faith, but as officers, stewards of Christ, to distribute that to you which he hath entrusted to us, and accordingly not to make it matter of pride to your selves, or contemning of others, that ye are the disciples of such or such, in plain termes to beware that you do not break out into fa­ctions, one to the despising of another, boasting, one that he hath received the faith from Paul, and not from Apollos, another that he is a follower of Apollos, and not of Paul, &c.

7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?]

Paraphrase 7. For this can be no mat­ter of boasting to any of you, for by it is no man dignifi'd before another, for by whomsoever you received the faith, it is clear that you received it; 'tis no acquisition of your own wit or parts, but meerly a mercy of Gods, that sent us to preach to you, and therefore cannot in any reason be matter of boasting to you.

8. Ye are al­ready full to sanety; [...] Now ye are full,already grown rich, [...] now ye are rich, ye have reigned as kings without us, and I would to God ye did reigne, that we also might reign with you.

9. For I think that God hath set forth us the Apostles last, as it were men ap­pointed to death: for we are made a spectacle unto the world, and to Angels, and to men.]

Paraphrase 8, 9. You forsooth are so full and rich, so furnish'd with all kind of knowledge & wisdome, (such the Gnosticks bragg'd of) that you despise your Apo­stles and spiritual fathers that first converted you to the faith; Since we parted from you, you have in your own conceits been in great tranquillity and se­curity, had happy Halcyonian daies, (see note on Rev. 1. 6.) And I wish it were so with you as you phansie it to be, that the tranquillity which the Gnosticks (with their compliances with the persecutors, whether Jewes or heathens) promise you, were a true Christian tranquility, that we which are so sharply persecuted, might come to you as to a refuge, and enjoy some part of that great privilege with you; for certainly we have need of it: For we are so farre from any security, that we are exposed to all the miseries and persecutions and dangers in the world, we Apostles being as it were the for [...]orn party, sent out last, without any reserve behind to relieve us, and so given up unto certain slaughter, or as the gladiators upon a stage, those that come out first fighting in jest, as it were, but they that come last never giving over, till one lay down the other dead upon the place. For we are become as those that being condemn'd to death have wild beasts let loose on them upon the theatre, which certain­ly rend them to pieces, ch. 15. 32. And like those combatants on the theatre, we are set forth for a spectacle to the heathen world, to angels, to men to look upon.

10. We are fools for Christ's sake but ye are wise in Christ: we are weak, but ye are strong: ye are in splen­dour, we in disgrace, [...] honourable, but we are despised.]

Paraphrase 10. We are vile and despi­sed for the doing our duty, the exercise of our Apostolical office, but you forsooth are very wise men, deeply learned in the doctrine of Christ; we weak contemptible mean persons, but you strong and gallant.

[Page 520] 11. Even unto this present houre we both hunger, and thirst, and are naked, and are buffeted, andare in no certain con­dition, [...] have no certain dwelling place,]

Paraphrase 11. As I was when I was with you (see ch. 2. 3.) so I am still, in a condition of continual want and persecution, and transitory mutable estate,

12. Andare tired, [...] labour, working with our own hands: being reviled, we blesse: be­ing persecuted, weforbear, [...] suffer it:]

Paraphrase 12. Taking excessive pains that I may preach the Gospel, and get mine own living by my labour, that I might not put you to any charges, (see Act. 18. 3.) and when, in stead of thanks, I meet with nothing but reviling for all this, I have no return to make them, but that of my prayers for them, nay when persecuted, I entertain no thought of revenge toward them.

13. Being defamed, we intreat; we are made asthe vile [...] the note b filth of the world, and are therefuse of all, [...] off-scouring of all things unto this day.]

Paraphrase 13. When calumniated and falsly accused, I pray to God for them by whom it is done, and this is no newes to me: for we Apostles of Christ are look'd on and used as the unwor­thiest creatures of the world, and so continue untill this time.

14. I write not these things to shame you, but as my beloved sons I warn you.]

Paraphrase 14. And though I have thus been used by some of you, since these schismes have come in among you, yet I say it not to reproach or bring shame upon you for so doing, but out of the affections of a father, I advise and admonish you to behave your selves more like children, then ye have yet done.

15. Forif [...] though you have ten thousand instructers in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the Go­spel.]

Paraphrase 15. For though others may have taught you since, yet 'tis only I that planted the Go­spel first among you, and therefore there can be no occasion of schismes and divisions among you, (by one's making one Apostle the master of his faith, another another,) any more then that children of the same father should contend and divide about their life, or coming into the world, one professing to owe it to one, another to another.

16. Wherefore, I beseech you, be ye followers of me.]

Paraphrase 16. And therefore, I be­seech you, let the form of doctrine which I left you be retained among you, without any new insertions by any other.

17. For this cause have I sent unto you Timotheus, who is my beloved son and faithfull in the Lord, who shall bring you into remembrance of my waies which be in Christ, as I teach every where in every Church.]

Paraphrase 17. For this purpose I have sent unto you Timothie, whom I converted to the faith, and one that hath long associated with me, and done faithfull service to me in the propagating of the Gospel, who there­fore exactly knowing my whole course of Christian doctrine, may be your remembrancer, and tell you what my doctrine and practice is in every Church, where I come to confirm them.

18. Now somehave been puffed up, [...] are puffed up,because I come not, [...] as though I would not come to you.]

Paraphrase 18. And since by my not coming to you my self personally, some among you have taken occasion to despise me that am absent,

19. But I will come to youspeedily, [...] shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power.]

Paraphrase 19. I am therefore resol­ved by God's help my self to come among you speedily, and to examine what grounds they have for what they doe, and not much heeding the speech or talk of them, to see whether this be any solid knowledge in them, upon strength of which they should despise others.

20. For the kingdome of God is not inspeech [...] word, but in power.]

Paraphrase 20. For Christianity con­sists not in speaking, but in doing, (according to a proverbial speech of the Jewes, Speech is not a foundation, but work. Pirke Avoth p. 15.) and so all other perfections of men must be judged of, not by their boasts of themselves, but by the reality of their performances.

21. What will ye? shall I come unto you with note c a rod, or in love, and in the spirit of meeknesse?]

Paraphrase 21. And now I talk of coming to you, I pray consi­der, which will you chuse? As you behave your selves, so at my coming will I exercise either my power of inflicting punish­ments, or the milder way of kindnesse toward you; and therefore according as ye like best, so prepare your selves for my coming.

Annotations on Chap. IV.

a Note: [...] V. 6. To think] What [...] signifies in this place will best be ghest by [...] puft up, which followes on purpose to explain it. That signifying elation of mind to the despising of others, [...] must in all reason do so also. Thus the Scholiast on Thucydides, l. 1. saith of [...] that it is [...], where [...] must be a degree of pride, as the other a great or high degree of it. So in S. Chrysostome Tom. 3. p. 177. l. 4. [...]; why art thou disturbed and abusest thy [...]pinion of thy self, thy pride to folly? and l. 6. [...] is by elation of mind, by pride, to become a fool, contrary to [...], naturall folly. So Rom. 12. 3. it most lite­rally signifies (not to be wise, but) to opinionate, to think great matters of himself. So in Demosthenes, [...], one that thinkes as high of himself as is fit. Onely here the notion of the word seems a little to be restrained by the [...], for one in the latter part of the verse, and so to denote not so much pride of their own gifts, as Rom. 12. as pride and high opinion of their teachers, boasting of them to the disparagement of others.

b Note: [...] V. 13. Filth] [...] signifies those things that are used in the lustrating of a city among the Gen­tiles. in theword [...] Suidas hath described the custome in these words, [...], For the purging and lustrating of a city they cloathed a man (in soule and filthy garments, say others) and put him to death, and he was called a lu­stration or expiation: thus, saith Eustathius, [...] is a lustration for. which the vilest persons were wont to be used, [...], sordid, refuse people. For thus it was, when the city was under any plague or other great calamity, they chose out one of the nastiest persons in the city, and brought him to a certain place, with cheese, and drie figs, and a cake in his hand, and then beat him with rods about the secret parts, and then burnt him and the rods together in a ditch, and cast the ashes into the sea ( [...] paying a sacrifice to Neptune, saith Suidas) with these words, [...], [...], Be thou a lustration for us. This person was called [...] and [...], and by Lycophron, and before him by Hipponax, [...] a medicament, and by Philo­stratus (saith Sardus de ritib. l. 3. c. 19.) [...] a cure, or averter of judgment from the city. (But this is a mistake in Sardus; all that Philostratus saith being onely this, that in the Theatre [...], that is, the statue of the deity that averteth judgment, plagues, &c. was set up.) By this it appears also, what is meant by [...], [...] the refuse of all in the next words, to wit, the very same thing in another ex­pression, the vilest, refuse creature in a city, such as [Page 521] used to be the explation in a publick calamity. So saith Suidas, [...], [...], which, I conceive, is a corruption from [...], which differs but little from it; and Hesychius, [...] (for [...] I conceive) [...], the two words are of the same signification, and denote those that are pai'd for others ransomes, or put to death in others stead, or else any thing that is most vile, trodden under feet by all men. Thus Tob. 5. 24. we have this phrase, [...], for, Let it be despised, a refuse, in respect of, or comparison to my son, this heathen custome, whence all this comes, being in a manner but a transcript of the Azazel among the Jewes, the scape-goat, that was sent into the wil­dernesse with all the sinnes of the people upon him, which was therefore called [...], rejectaneus, or refuse.

c Note: [...] V. 21. A Rod] The [...] or rod here is the pow­er of inflicting punishments in the Apostles, of death it self, as on Ananias, of diseases, as on Elymas, and so the Hebrew word [...] for [...] is rendred [...] a stripe Isa. 10. 24. and is all one with [...] scourge Mar. 3. 10. and contrary to this is the spirit of meeknesse that followes here, mercifulnesse in not inflicting that sharpnesse on them, upon sight of their speedy reformation, which by threatning here he de­sires and hopes to produce, before his coming to them personally.

CHAP. V.

1. Fornicati­on is gene­tally re­ported a­mong you. IT is reported commonly, that there is note a fornication among you, and such fornication, asor, is not among; for [...] named, is left out by the Kings MS. is note b not so much as named among the Gentiles, that one should have his father's wife.]

Paraphrase 1. It is a great shame and reproach that lyes upon you, that sins of unnaturall un­cleannesse, and marriages within prohibited degrees are so frequently to be found among you, and those of such a pitch in one offender, as civil nations, (though not Christian) and even the unconverted Corinthians would abhor to be guilty of, a sonne to take in marriage (or otherwise to live in that sinne with) his father's wife.

2. And ye are note c puffed up, and have not rather mourned, that he that hath done this deed may be taken away from among you.]

Paraphrase 2. And this so freely that ye doe not look on it as a crime fit to be censured in him, ye are not at all humbled with it, nor mourn for it (see 2 Cor. 12. 21.) either out of an opi­nion of the person that hath done it, (who is one of the Doctors of your Church, say Chrysostome and Theodoret) or out of an opinion infused now by some haereticall teachers into you (which your former condition of life makes you apt enough to believe) that fornication is an indifferent thing (see c. 6. 13.) whereas in any reason you ought to have mourned over him, as over a great sinner, and expressed your sorrow in complaining of him, and using meanes that he might be excommunicated, see c. 12. 21.

3. For I verilyor, being absent, for the Kings MS. leaves out [...] as as absent in body, but present in spirit, have note d judged already, as though I were present,him that hath so, [...] concerning him that hath so done this deed:]

Paraphrase 3. For I, though I am not present among you, yet by that authority that belongs to me, (and being sufficiently assured of the truth of the fact) have already passed sentence on him that hath thus offended,

4. In the name of the Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

5. To note e deliver such an one unto Satan for the note f destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.]

Paraphrase 4, 5. That in a publick assembly gathered in the name of our Lord Jesus Christ, in which you are to suppose me virtually present among you, by the authority of Christ committed to me and you, ye proceed to excommunicate and deliver him up into the power of Satan, who may inflict some disease upon him, that may be a means to bring him to a sight of his sinne and reformation, and so to salvation also.

6. Your glorying is not good: know ye not that a little leaven leaveneth the whole lump?]

Paraphrase 6. Such a teacher as this is not fit for you to follow or favour, for as a little sowre dough gives a tast to all the bread, so will such a sinne as this, permitted in the Church, have an influence on you all, both by discrediting that Church where this is permitted, and by corrupting the company by the example.

7. Purge out therefore the old leaven, that ye may be a new lump,for as much as you are, [...] as ye are unleavened: for even Christ our passeover is sacrificed for us.]

Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover (that being the day of preparation, or the Eve to the feast of unleavened bread) most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses, and to remove it all (see note on Mar. 14. c.) so doe ye at this time deale with that heathen or Gnostick perswasion (among you) of the lawfulnesse of fornication, most contrary to the Lawes of Christianity that you have undertaken, and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you, but on the contrary to fit your selves to celebrate a Christian Passeover, which (as the Judaicall was a signe of their deliverance out of Aegypt) must be kept with our departure out of sinne.

8. Therefore let us keep the feast, not with old leaven, neither with the leaven ofnaughti­nesse [...] [...] and wickednesse: but with the unleavened bread ofpurity [...]. [...] sincerity and truth.]

Paraphrase 8. Doe ye therefore con­secrate your selves to the ser­vice of Christ, by reforming all your former sinfull courses, particularly that of uncleannesse and villany (see v. 13.) and by the practice of all Christian purity, and holding fa [...]t the truth which hath been delivered to you.

9. I have written to you by E­pistle, [...] I wrote unto you in an Epistle, not to note g company with fornicators.

10.Not, for in the Kings MS. [...] is want­ing Yet not altogether with the fornicators of this world, or with theinordinate lusters [...] cove­tous, the vio­lent, or for­cers or note h extortioners, or with note i idolaters: for then must ye needs goe out of the world.]

Paraphrase 9, 10. What in this Epi­stle v. 2. I have written of not communicating with forni­cators, and not conversing famillarly with them, I mean not of the heathens among you, which have not given up their names unto Christ, nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts (see note on Rom. 1. i.) and violence, or those filthinesses which are ordinary among Idolaters, and are used as parts and rites of their religion; for these are so ordinary among them, that if ye ab­stain from the company of all those heathens that are so guilty, ye must depart out of their cities.

11. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, orone of in­ordinate lasts, v. 10. covetous, or an idolater, or acontumenous person note k railer, or a drunkard, orviolent, or forcer, see note h. an extortioner, with such an one no not to eate.]

Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors, that are guilty of retaining any of these sensuall heathen sinnes, used by Idolaters, and to command that with such an one you doe not enter any friendly commerce, so much as to eat with him, (see note g.) much lesse to admit him to the Sacrament, or the feast that attends that, untill he doe reform.

[Page 522] 12. note l For what have I to do to judge them also that are without? do not ye judge them that are within?

13. But them that are without God judgeth.And ye shall put a­way the evil from among you, for it [...], not [...], and the an­tients read [...] Therefore put away from among you that wicked person.]

Paraphrase 12, 13. (What have mine or the Churches censures to do with them that are not members of the Church? Ye know 'tis the practice a­mong you to inflict censures on Church-members onely, leaving all others to Gods tribunal) And by doing thus ye shall re­move the accursed thing from among you, free your selves from those punishments, that the neglect of your duty, permitting such offenders to go unpunished and unreformed may bring upon you.

Annotations on Chap. V.

a Note: [...] V. 1. Fornication] [...] fornication in this place is a generall word to comprehend all unlawfull desires of the flesh, acts of whatsoever prohibited carnality, under it. For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah, and so to all mankinde, which is styled by the Jewes [...] of disclosing nakednesses, un­der which style all the marriages within prohibited de­grees Lev. 18. and all the unnaturall sinnes are con­tain'd, is Act. 15. express'd by abstaining [...] from fornication. And that by the infusions of the Gnosticks, and remainders of their heathen customes, there was an Epidemical guilt of this sin of many sorts among them, [...] is the meaning of [...], fornication is universally heard, that is, found, a­mong you: for the word [...] seemes to be all one with [...] in universum, and so perhaps it is to be rendred c. 6. 7. [...] there is a defect gene­rally among you, and being here joyned with [...] is heard among you may signifie that 'tis an uni­versall guilt of theirs; or else being joyned with [...] it will sound thus, fornication altogether, or fornica­tion in grosse, (containing the severall branches of it) is heard, that is, found or met with, among you, and of the many sorts thereof, one that had not been practi­sed, or indured to be thought or spoke of among civill heathens, or the unconverted Corinthians at that time, that of having the fathers wife. This, saith Chryso­stome, was done by a Doctor, that is, I suppose, a Bi­shop in some Church of Achaia; [...], He was, saith he, not onely vouchsafed the divine myste­ries, partaker of them, but had obtained the dignity of a Doctor. And so Theodoret also.

b Note: [...] Ib. Not so much as named among the Gentiles] What is here said not to be named among the Gentiles is not so to be understood, that no nation ever used it, but that civill (though not Christian) nations have coun­ted it abominable and nefarious, no way lawfull or to­lerable, or that at this time the unconverted Corinthi­ans were not guilty of it. Among the ancient Arabi­ans it was used, and the custome so described by Al Mostratraf, Ebnol Arhir, &c. that when a woman was left a widow, or put away by the husband, the eldest sonne should take her by inheritance, and cast his garment over her, as a signe of it; or if he would not, then the next heir: and so the son, they say, succeeded to the fathers bed, as well as wealth, by inheritance. This being formerly in use was by the Alcoran for­bidden, O vos qui creditis, non permissum est vobis foe­minas haereditatis jure accipere. Believers (that is, they that receive Mahomets law) must not take the fathers wives by right of inheritance. So Al Share­stanius, Turpissimum eorum quae faciebant (Arabes tempore ignorantiae) erat hoc, quòd vir duas sorores duceret, & patris sui uxorem velut successor assume­ret, quod qui faceret appellatur Al Daizan, quo no­mine insectatus est Aus Ebn Haiar quosdam è tribu Banikais, quorum tres ex ordine patris sui uxorem duxerant. Mos autem erat apud Arabes, ut cùm ab uxore, morte aut repudio, separaretur aliquis, filio­rum ipsius natu maximus, si eâ opus haberet, vestem suam ei injiceret; quòd si ille opus eâ non habe­ret, duceret ipsam è fratribus aliquis dotis novae inter­ventu. The foulest thing that the old Arabs did in time of ignorance was this, that a man married two sisters, and took his fathers wife as his successor, which he that did was called Al Daizan, and such there were of the tribe of Banikais, who three of them one after another had married the father's wife. Now it was a custome among the Arabians, that when any man was separa­ted from his wife by death or divorce, his eldest son, if he wanted her, cast his garment upon her, that is, took her to wife; or if he wanted her not, one of his brothers married her.

c Note: [...] V. 2. Puffed up, and not rather mourned] The word [...] here to mourn, lament, wail, referres to the cu­stomary solemnity of putting on mourning habits, and wa [...]ling over them that were to be Excommunicate, as over them that were dead, [...], saith Origen Cont. Cels. l. 3. just as Pythagoras, when any forsook his school had a [...] or empty hearse car­ried about, and mourned for him. [...], him that is in­curable, or not otherwise like to be cured, turn out of the Church with grief and mourning, saith Clem. Constit. 2. And so Origen l. 3. Cont. Cels. See Note on Rom. 12. c. And accordingly here followes [...], let him be taken from amongst you, noting the censure of Excommunication; and so 2 Cor. 12. 21. [...], where bewailing of impenitent sinners is censuring them. And thus the word [...] seems to signifie (being all one with [...]) 2 Cor. [...] 2. 1. [...] to come with inten­tion to censure and punish, the very same as (ch. 12. 21. before the bewailing them) is expressed by [...], where God's hum­bling him towards them is giving him occasion to exer­cise his censures or Church-discipline on them, [...] at his coming among them (contrary to the [...] 1 Cor. 5. 2.) as appears by ch. 13. 2. when I come again I will not spare, and v. 10. [...] that when I come I may not use severity; so 2 Cor. 2. 3. [...] signifies to be constrain'd to use severity of censures, to which this mourning or sorrow belongs, and [...] v. [...] 4. to be under those censures, and v. 5. [...], to offend and commit that which S. Paul was constrain'd to pu­nish with the censures of the Church; so ch. 7. 8. [...] is, if I inflicted the censures of the Church upon you, and in the end of the verse, I [...] that that Epistle, though written for that season, [...], brought the censures of the Church upon you, ver. 9. and [...], not that you were put under the censures, [...], but those cen­sures produced that effectual change in you, [...] for ye were dealt with according to the dis­cipline ordained by God, or Christ, in the Church: and so in all probability that is [...] v. [...] 10. which brings [...], a change or newnesse of life, as the censures and punishments of the world bring death. And so [...] to be mourned or sorrowed v. 11. that is, censured, according to Gods ap­pointment.

d Note: [...] V. 3. Judged] [...] in this place is the pronoun­cing, or giving sentence against the offender: so 'tis used v. 12. What have I to doe [...], to judge them, [Page 523] inflict censures on them that are without? heathens, that were not in the Church, or Gnosticks, that divided from it, those he leaves to God's censures and punish­ments, as not belonging to his Apostolical judicature; so ver. 13. [...]; Doe ye not judge them that are within? that is, all that live within your Church, and yet fall into any such carnal sinnes, ye, the Governours of each Church of Achaia, ought to endeavour to reduce, by inflicting the censures of the Church on them; and accordingly followes there, what here precedes, [...] [...] Remove the wicked person (perhaps [...] the fornicator or incestuous v. 1.) from among you. And agreeably so it must be here, [...], I have judged, sentenc'd, him that hath thus done this; and what the sentence is appears by the 4th and 5th verses, the 4th containing the solemnity wherewith it was to be inflicted, in the publick assembly of the Church, to have power of the keyes exercised on him, according to his Apostolical office, [...], to deliver up such an one to Saetan, v. 5. that is, to excommunicate him. See Note e.

e Note: [...] V. 5. Deliver such an one unto Satan] [...] to deliver to Satan here, and 1 Tim. 1. 20. is answerable to [...] among the Jewes, called in Greek [...] execration, the second species of Ex­communication among them, and in which, for the greater solemnity of it, there were curses out of the Law of Moses, and such like execrations added to it (an essay of which we have Act. [...] 8. 20. thy money be to thee to destruction, &c.) This was inflicted on him who had first been under the first species, that of the [...], remotion or separation, first for thirty daies, and then being allow'd thirty daies more (which they called the doubling of the [...]) still continued in that contumacy; for then, say the Jewes, [...] they anathematize him without defining any limited time, as in niddui they did. This in the Christian Church is called delivering to Satan, for two reasons. 1. Because it was the depriving the offender of those daily means which are in Christianity afforded, and ordinarily usefull to eject Satan, and the power of his kingdome out of the heart, such are 1. the prayers of the Church, 2dly, the publick use of the word or do­ctrine of Christianity (for he that is under Cherem, nec docet, nec docetur, neither teaches, nor is taught, say the Jews; and in the ancient Christian Church, they that were upon repentance received in again, were first among the [...] hearers in the porch, [...] to heare the holy Scriptures, saith Zonaras, which argues that they were before excluded from it,) 3dly, the sacrament of the Lord's supper, in which respect scandalous sinners [...] feasting with them are by S. Jude ver. 12. called [...] spots in their feasts or agapae (which being annex'd to the Lord's supper denoted the whole action) that is, unfit, as blemish'd sacrifices, to be received there. And the use of all these means being in the oeconomy of the Gospel designed to so much advantage to the soul, for the casting Satan out of it, the depriving men of the use of those means is properly stiled the delivering to Satan, as the Catechist, that instructed men and made them fit for Baptisme, or entrance into the Church, was wont to be called [...] the exorcist that cast Satan out. But then 2dly, in the Apostles times there was a sad consequent of this Excommunication, proportion­able to the execrations in the Jewish Cherem (which, say they▪ seldome wanted their effect) viz. corporal power and possession, and inflictions of Satan on those who were delivered up to him, in like manner as we read befell Saul, after his defection from God, when the evil spirit came upon him, 1 Sam. 16. 14. For about Christ's time, and a little after, 'twas or­dinary with the Devil to tyrannize over the bodies of men, laying all kinds of diseases upon them (as ap­pears in the Gospel) which is called Satan's buffeting. [...] [...] 2 Cor. 12. 7. [...] tormenting, Mat. 8. 6. [...] taking or hold­ing them with divers diseases and torments. Mat. 4. 24. [...] [...] binding Lu. 11. 16. (the word that is used for Excommunication) and so here the delivering to Satan is [...], to the destruction of the flesh, to the inflicting bodily diseases on him. This Ignatius in his Epistle to the Romans calls [...], the punishment of the devil, for he wishes there that it were on himself, [...] on­ly that by that means he may come to enjoy Jesus Christ, which cannot be said of the punishments in hell, for those would not be reconcileable with that end. (see Rom. 9 Note b.) And so as among the Esseni of the Jewes saith Jo [...]ephus, [...], those that are found in any considerable sinne they cast out from their con­gregation, and they that are cast out commonly come to miserable deaths; and as Heliodorus 2 Mac. 3. in his sacrilegious enterprize was scourged by two Angels in the shape of young men, v. 26. and hardly came off with life; so the Apostolical Excommunication or a­nathema was attended with d [...]seases and to [...]ments on the body, to lay a necessity on them of reforming. And this is the [...] rod; [...] see Note on c. 4. b. Now for the word [...] delivering, [...] that seems to have an elegant notation in it, for it is a relative to asking or demanding, and implies that truth which otherwise appears from Scripture, thus; Satan is our adversa­ry before God (and therefore called [...] ene­my, [...] [...] set against us) this he expresses by accusing (to which Rev. 12. 11. referres) or implea­ding and thence he is called [...] an adversary [...] in court of judicature, [...] 1 Pet. 5. 8. This he doth falsly sometimes, as in the case of Job, c. 1. 9. 11. (in which respect he is called [...] a calumniator, by which the Septuagint oft render [...]) but some­times truly, upon the real commission of some sinne, to which purpose he is said, as an explorator or searcher for faults, to go up and down to and fro upon the earth, Job 1. 7. when he hath any such accusation a­gainst any [...], brother, Christian professor, or pi­ous person, th [...], as perhaps it was in the case of Peter (see Lu. [...] 22. 31.) he is said [...] to require him of God, demands to have him delivered up to him, as to a lictor or executioner, [...] to sift and shake him terribly; and that perhaps is the meaning of his [...], [...] seeking whom he may devour, 1 Pet. 5. 8. and if God think fit to answer this request of his, then God is said to deliver up to Satan: and from that course of God's is that discipline of the Apostles transcribed and copied out in the censures of the Church, which therefore are thus express'd.

f Note: [...] Ib. Destruction of the flesh] That Satan had (when he was permitted by God for sin) power to inflict dis­eases on mens bodies, appeareth by what hath been said Note e. and by most of Christ's cures of men pos­sessed with devils, those possessions being generally ac­companied with some ordinary disease, discernible by the symptomes there mentioned, the Epilepsie, and the like. And to this purpose 'tis observable what we find in the Hierusalem Targum on Gen. 2. 14. suppo­sed to be said to the serpent by God, Cùm filii mulie­ris praecepta legis deseruerint, nec mandata observave­rint, tu (that is, the serpent) firmus eris, & percutiens eos in calcaneo eorum aegritudine afficies, When the children of the woman shall forsake the commandements of the law, thou shalt be strong, and shalt strike them on the heel, and inflict sickness upon them.

g Note: [...] V. 9. Company with fornicators] What is the meaning of [...], whether only interdicting [Page 524] Ecclesiastical assemblies or farther excluding from civil commerce, is a matter of some question. In favour of the former of these, we may here observe one thing in the Context, that 'tis somewhat which the Apostle had before these words written to them about, [...], &c. I wrote to you in an Epistle; where there is no enforcing reason to conclude that the Apostle referrs to some former Epistle of his (not now extant, nor anciently mentioned by any) the words be­ing very capable of this other rendring, that in this Epistle he had so written to them, and so he did v. 2. of this Chap. Just as Gal. 1. 9. As we have before said, even now again I say, the word [...], before said, looking no farther off then to the eighth verse immediately precedent, where that was said that v. 9. is repeated by him. [...] As for the [...] but now I have written v. 11. which may seem to oppose this to some former Epistle, there is no force in that. For the [...] now is not alwaies a note of time, but, as 'tis or­dinary amongst us, of transition, thus; When I wrote to you not to converse with fornicators, I meant not the heathen fornicators, but I wrote to you onely in refe­rence to the Christian professors guilty of those sinnes. But whether this be so or no, yet 'tis apparent that v. 11. which referres undoubtedly to this Epistle, the same phrase is used, [...] not to converse with them, which will therefore make it reasonable to explain this phrase by that which is mention'd v. 2. [...]. [...], [...] removing the offender from among them, which is the ordinary phrase for Excommunicati­on (see Note c.) and the brief of the sentence set down v. 3, 4, 5. I have judged, &c. and then there will be no necessity of extending it any farther, then to not joyn­ing with such an one in sacred meetings, excommuni­cating, delivering up to Satan; and so 2 Thess. 3. 14. [...], have no fellowship with him, that he may be ashamed, may referre to these cen­sures of the Church inflicted on the [...], disobedi­ent, or refractary there. But then a second circumstance in the Context will be observable, that v. 11. where the [...] is repeated again, [...] there is added to it, [...], nor to eat with such an one. This is indeed more likely to belong to the in­terdicting all familiarity of civil commerce, and the rather, because the Jewes thought it unlawfull to eat with the Samaritans, Publicans, and sinners ( [...], they will have nothing to doe with such, and, Why eateth your Master with such? say they to Christ's disciples) and a special example we have of it, 3 Macc. where speaking of the [...], desertors, apostates from their Law by any notorious breach, 'tis said, [...], they ex­pressed a detestation of them, judged them as enemies of the nation, and denied them the civility of common commerce and good usage; and the same is called after­ward in that place [...] a separating from them, [...] (though it be corruptly and without sense read [...]) aversation, and expressed by [...], they appeared enemies to them. And 'tis cer­tain that the Jewish [...] or first degree of Excommu­nication, being a separation or remotion ad quatuor passus, not suffering any man to come within four pa­ces of him that was under that censure, was an inter­diction of civil familiar converse, or of eating with him. And for this there is one farther argument from ver. 10. For if he had meant only Church-assemblies, the caution he there interposeth of not extending it to Heathens had been superfluous, since they who never were within their communion could not be ejected out of it. And so again the reason he gives for their con­verse with them, for else they must needs goe out of the world, seems to denote a civil commerce, which is here interdicted. It is true indeed that the not-eating with the Fornicator may be also applied no farther then to sacred converse (and accordingly the words may be thus read, [...], including what is between in a parenthesis, not to joyn, nor eat with such a man) for in those they eat toge­ther, [...], [...] saith S. Jude, v. 12. feasting to­gether in their agapa, the common suppers that accom­panied the Sacrament in this Epistle chap. 11. 20. and when fornicators, &c. were received or admitted there, [...] S. Jude calls them [...] spots in their feasts, unfit to be present there, as blemished sacrifices to be offered to God. And if there be any more then this meant by the [...] not eating with them, it must probably relate to the particular case of the Church of Corinth at that time, as being then torne asunder with schismes ch. 3. 4. & ch. 11. 1, 8. in which case the censures of the Church being neglected (ch. 11. 31. and so here v. 2.) the Apostle might think fit to pre­scribe to private Christians this method of shewing their dislikes, by avoiding all civill commerce or familiarity with no [...]orious offenders, and that the rather, in respect of the scandal of such sinnes, that being not practised by the Gentiles there, but detested by them, v. 1. could not be committed by Christians among them, without bringing great reproach on Christianity: And that would not be removed by exclusion from sacred meet­ings which could not be visible to the Infidels, and therefore might fitly be provided for by this separation from familiar converse or society, an expression of a clear detestation of so foul facts. And so 'tis possible the Apostle might designe his exhortation Rom. 16. 17. to mark such as cause divisions, &c. among them, and avoid them, and 2 Thess. 3. 14. to note him that obeys not S. Paul's orders by Epistle, and have no company with him, as a direction not onely for the publick cen­sures in a quiet Church, where they may be seasonably exercised, but also what private Christians were to doe for the discountenancing of offenders in case of schisme, and of either the neglect or unefficaciousnesse of the censures of the Church. And to that also may be ap­plied that of Christ, Mat. 18. 17. Let him be to thee an heathen, and a publican; it being in this case reaso­nable for private Christians to restrain themselves to­wards those who resist all fraternal methods of cha­rity and by outward behaviour to shew a dislike of their contumacy and obduration, especially when an Apostle at a distance shall passe that judgment on any particular man, and the present state of the Church leave no place for expectation of formal censures, the law of Charondas being not unreasonable in this case, [...], That no man converse with a wicked man or woman, or bring a reproach on himself, as if he were like him. But this is not to be thought neces­sary, but when it is by the Governour of the Church, as 'twas here by S. Paul, prescribed; nor prudent, but when by so doing we may hope to bring offenders to some sense of their faults. And whensoever it is done, it ought onely to be designed to charitable ends, and not to gratifie a man's own pride or wrath, to expresse animosities or revenges on any.

h Note: [...] V. 10. Extortioners] What [...] signifies here is somewhat uncertain. That which the other sinnes with which 'tis mention'd encline it to, is, that it de­note violence or rapes, forcing or ravishing to un­cleannesse, the [...] 2 Pet. [...] 2. 13. preying like vul­tures on all that come near them. The literal notati­on of the word from [...] rapio, by which, as by [...], the Hebrew [...] is rendred. This was the sin of Sodome, forcing of strangers, and even of the An­gels when they came into the city to destroy it. And this is it which seems to be meant by the earth's being full of violence, Gen. 6. 11. joyned with the corrupt­nesse of it before God; for which two there joyned to­gether [Page 525] (as 2 Pet. [...] 2. 12. [...] and [...] taking and corrupting) the word corrupt is used alone ver. 12. which, we know, in the New Testament signifies those pollutions, (see Note on 2 Pet. 1. b. and 2. b.) which probably were the sinne of the old world, a consequent of the sons of God seeing and marrying▪ with the daughters of men, v. 1. (the like as happen'd [...]ter on the like occasion, Num. 25. 1.) and they are therefore joy­ned with Sodome in this matter, 2 Pet. 2. 5, 6. For to that of Uncleanness it is that this whole Chapter be­longs, on occasion of [...] unlawfull lusts and in­cest, at the beginning. And to that of violence or ra­vishing, or using to unnatural sinnes, [...] and [...] ordinarily belongs. Thus in Harmenopulus [...]. 5. [...]. (where [...], the goods of the ravisher shall be carried and forfeit to the Exchequer,) the word is used in this sense. So in the second book of the Sibylline Oracles (written, I suppose, by some ancient Christian) with

p. 172.
[...],

those that had put off all shame are joyned [...], forcers, violaters of chastity, and p. 216. with [...], and

[...]

(which is in effect all one with [...] and [...] here, inordinate lusters and idolaters) there is joyned

[...],

violent forcers, and persons of impudent lusts, and [...] secret loves and adulteries, to which the brimstone, the portion of Sodome, should be allotted,

[...].

And thus, I conceive, it is that [...] and [...], violence and incontinence, [...] are joyned together, Mat. 23. 25. and opposed both to [...] and [...], pure and cleansing, v. 26. where S. Luke, c. 11. 36. in stead of [...] incontinence, [...] hath [...] villany or wickednesse, as that is used, here v. 13. and in Genesis c. 6. 5. in this sense for abominable lusts. The full description of this will be best fetch'd from Strabo, p. 333. l. 10. setting down the customes, and among them the amours of the Cretans, altogether after this manner, of force and rape, [...], they doe not get their beloved youths by perswasion, but by force. The lover, saith he, some three dayes before tells the friends, that he means [...], to commit the rape, and they must not hide the youth or divert him from walking, his wonted way; for to doe so is to confesse that he is not worthy of such a lover. The whole manner of it is there set down, not worthy to be here transcribed, by which 'tis plain that this of [...] rape was among them the ceremo­ny of their Mascula Venus, and very creditable and customary among them, and [...], 'twas a shame to any handsome youth of good paren­tage not to have some such lover, that should take him by violence; which being the heathen custome of this Island of Crete, may well be thought to have given occasion to that direction of S. Paul Tit. 1. 6. that he that were chosen to be Bishop should be such an one who had faithfull children, [...] not accused of riot, not guilty of having suffered any such villany as this.

i Note: [...] Ib. Idolaters] That [...] here is not to be restrained to the particular sinne of worshipping pi­ctures or images, will be probable by the rest of the sinnes which are joyned with it, for which a Christi­an professor is to be excommunicated v. 11. It seems rather to referre either to the joyning in the Idol­feasts, of which the Gnostick hereticks were guilty, or else to those filthy practices so frequent and customary in their mysteries, as prime rites of the heathen false worships, and taken up in a most vile manner by the Gnosticks also. That the word should thus be used, will appear most reasonabe, 1. because of the words used in the Old Testament to signifie an idol; [...] is one which signifies pollution, or filth, by which any man is contaminated, and which is sometimes rendred [...] abomination, and the false God or idol meant sometimes when [...] abomination is used, as Wisd. 12. 23. referring to those abominable sinnes which those idol-worships were commonly guilty of; and to the same purpose is it that the Hebrew [...], abomination or filthinesse, commonly rendred [...] or [...], abomination or pollution, is sometimes [...] idol also. And so saith Lyra on Gen. 21. of the word [...] that it signifies idololatrantem, and coe­untem or lascivientem, idolatry, and any act of unclean­nesse or lasciviousnesse. 2dly, Because their heathen worships were so full of these foul sinnes. Thus Wisd. 14. after an enumeration of many other wickednesses in their [...] and [...], sacrifices and se­cret mysteries. v. 23. (that Cereris arcanum, the secret of Ceres in Horace, secreta Ceres in Seneca, Hercul. Fur. and Cadmaeis orgia condita cistis, in Oe [...]eus) he concludes with [...], pollution, inversion of na­ture, confusion of marriages, adultery and shamelesse uncleanenesse, v. 26. and concludes that the worship of namelesse idols, or idols not to be named, is the begin­ning and cause and end of all evil, v. 27. So Jer. 44. 19. when they that dwelt in Aegypt justifie them­selves to Jeremy, that they did no harm in their sacri­fices to the Queen of heaven, because they did it not secretly, without the privity of their husbands, 'tis clear that there were such night sacrifices used by women, and suspected and disliked by their husbands. Thus 1 Kin. 14. 24. after the mention of idols and groves, it followes that there were Sodomites in the land, doing according to the abomination of the heathens which the Lord had cast out before the children of Israel; which withall notes the particularity of the sinne of the Amo­rites and other nations, for which they were rooted out, set down more fully Lev. 18. 24, 25, 27, 28. and an expresse threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people. To which purpose no doubt it was, that the signe of God's covenant with his peo­ple was that of Circumcision, [...], a signe of the excision of pleasures, saith Philo, noting the casting off that [...] superfluity of naugh­tinesse, [...] which had been practised among those nati­ons; and the same is more then intimated in our Ba­ptisme, the outward part of which is [...], [...] the washing away the filth of the flesh, and signi­fies the forsaking of all the sinfull lusts thereof. So 1 Kin. 15. 12. the Idols and the Sodomites are men­tion'd together, and 2 Kin. 23. 7. the houses of the Sodomites are cast down. Where there is also men­tion of the groves for those dark purposes, by which, under the name of Ash [...]eroth, Astarte seems to be de­signed. So when the Babylonians made Succoth Be­noth, that signifies the tents of Venus, in which the Vir­gins were solemnly prostituted to the honor of that false Goddesse, under the title of Mylitta; and so the prosti­tution of their daughters for the honour of their Gods, which is mentioned not onely by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremie ver. 43. where as the [...] (from the Hebrew [...] apertura) hath an unclean notation in it; so the cords there mention'd are the signes of their foule vowes and obligation to pay their sacrifices before they went. So Isa. 57. 5. You that inflame your selves with Idols un­der every green tree, noting that prostitution of men and women in the groves about their Idol-Temples, in honour of their false gods. So 1 Mac. 5. 43. the Temple that was at Carnaim is express'd 2 Mac. 12. 26. [Page 526] to be the Temple of Venus, for so [...] signifies, [...] or [...] being with the addition but of an [...] all one with [...] or [...], and with [...] Athara, or [...], the expression of, and title for Venus. And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships, the first things that is menti­on'd is their [...] and [...], luxury and unclean night-meetings (so the Scholiast on Theocritus ex­plains [...]) [...], [...], &c. committing all filthinesse in the precincts of the Temple. And so there is more then a trope or figure in it, that Idolatry in the scriptures of the old Testament is so oft expressed by fornication, having so much of the reality of that vice in it, Philo calling the [...], sensual inordinate plea­sures, [...] idols, & the heathen idols generally lead­ing into those heathen sinnes also. Thus in the Sibyl­line Oracles speaking of the Romane lustrations, l. 3. p. 231. we find all the unnatural villanies mention'd, the same that Rom. 1. 26, &c.

[...]

[...], &c. And therefore in those Oracles p. 264. speaking of the Christians giving over Idolatry ( [...] &c.) 'tis added [...], &c. naming all the nations of the heathen world that were guilty of it; and p. 279. exhorting against Idolatry,

[...],

Avoid unlawfull worships, and serve the living God, keep from adultery and unnaturall mixtures; and l. 4. p. 287. the true piety is set in opposition, as to the Idol-worship, so to

[...],

and

[...],

all unlawfull and abominable lust; and p. 216. the hea­thens title is- [...], Idolaters that use stollen venery; and so p. 296. and 315.

[...],

all to the same purpose, concerning the Romanes pra­ctice. And infinitely more in other Authors, of the Eleusinia sacra, Cybele's mysteries, Venus's and Flo­ra's feasts among the Graecians. By this may appear the notion of [...] Idolater and Idolatry in this place for all those foule sinnes so practised by the wor­shippers of false Gods, and from them taken up and improved by the Gnosticks. So Col. 3. 5. fornication, uncleannesse, [...], evill concupiscence and inordinate desire, [...], which is Idolatry, where Saint Cyprian, Ep. 51. will have [...] referre to all the foregoing sins, for which the wrath of God comes, &c. So Eph. 5. 5. Every fornicator, and unclean person, and [...] inordinate luster, who is an idolater. To this may be referr'd that of Maimonides, More Ne­boch. l. 3. c. 37. speaking of the unnaturall sins of the Gentiles, and instancing in one of them, Propter hoc, saith he, prohibitae sunt commixtiones, scilicet insitio arboris in aliam speciem, ut elongemur à causis Ido­lolatriae & fornicationum, making Fornication, in that notion of sins against nature, to be all one with Idola­try, or that which Idolaters freely practised. This may be also the notation of Idolaters, when the Apostle saith, 1 Cor. 10. 6. Be not ye idolaters, as were some of them, as it is written, they sate down to eat and drinke, and rose to play, for the Greek [...] there rendred to pla [...], [...] may referre in that place to those sins of unclean­nesse; see Note on that place. But no question, this is the meaning of [...] abominable, [...] ne­farious idolatries, 1 Pet. 4. 3. as appeares by the [...] just before, that is, the [...] unnaturall sins of uncleannesse, in Phavorinus, and the [...] v. 4. confusion of sexes, and all kindes of vil­lany not to be named, as those words denote; see Note on that place. And so most manifestly in this Epistle c. 6. 9. where fornicators, idolaters, adulterers, effe­minate, abusers of themselves with mankinde, &c. are joyned together in the same matter. And Gal. 5. 20. where among the workes of the flesh are in the front, adultery, fornication, uncleannesse, lasciviousnesse, ido­latry, &c. all clearly of a making, if this notion of ido­latry be accepted. And Rev. 21. 8. where among the severalls, to which fire and brimstone belong, (the por­tion of Sodome) we have [...] abominable (in the sense that c. [...] 17. 4, and 7. [...] and [...] abominations and uncleannesse of forni­cation, are put together) fornicators, idolaters, &c. and c. 22. 15. fornicators, idolaters, &c. And this sure was it that Saint John referr'd to in his first Epistle c. 5. 21. [...] when he perswades his little children, his new con­verts, to keep themselves from idols, that is, from those Gnostick practices, which had overrun all Asia, as ap­peares by the Epistles to the Churches there, Rev. 2. and 3. Thus in Polycarp's Epistle, He that abstaines not from unnatural lusts (under the name of [...], [...] which is there mistranslated covetousnesse; see Note on Rom. 1. h.) ab Idololatria coinquinabitur, & tanquam inter Gentes judicabitur, shall be infected by Idolatry, and judged as among the Gentiles. And so when Bede on Mat. 5. 32. saith of fornication, that by that word is not onely understood Adultery, but omnis concupiscentia vel avaritia (for [...] again) vel Idololatria, every concupiscence, inordinate lust or idolatry. And all these uses of the word Idolatry in the New Testament, distinctly referring to the Gno­sticks practices, who, as they were content to be pre­sent at the idol-sacrifices, making it an indifferent thing (rather then be persecuted by the heathens) so they practised all these heathen villanies in the highest man­ner imaginable. I shall adde but one testimony more to this purpose, that of the Illiberitane Councell, Can. 2. Flamines, qui post fidem lavacri & regenerationis sacrificaverunt, eo quòd geminaverint scelera, acce­dente homicidio, vel triplicaverint facinus, cohaerente moechiâ, placuit, &c. The priests that, after the re­ceiving the faith, and being baptized, have sacrificed, in respect that they have doubled their sins by the ac­cession of homicide (the bloodshed in the Gladiators prizes, which were ordinarily joyned with their heathen sacrifices) or trebled them by the adherence of adultery, or sinnes of uncleanness, 'tis decreed, &c. where, it seemes, these followers of the Gnosticks, that, after the receiving of the Christian faith, sacrificed as heathen priests, undertook the office of their Flam [...]s, lay un­der a treble guilt, worship of false Gods, bloodshed, and uncleannesse also.

k Note: [...] V. 11. Railer] That [...] signifies a railer or op­probrious, contumelious speaker, there is no doubt; but that it signifies reproachfull actions, as well as words, there is as little question, and therefore Hesychius that renders it [...] in reference to words, renders it [...] a contumelious person, it may be, in respect of actions also. And then it may be here another nota­tion of the heathen Gnosticks sins of uncleannesse, which in all languages have been civilly express'd by words that note contumely or reproach. So in the Si­bylline Oracles,

[...],

the contumelious using of mankinde, abominable and base. [...] So when the Apostle calls them [...], in­famous, dishonourable. So to abuse or defame, in Eng­lish, is ordinarily taken for these sins of uncleannesse committed on any, and in the Hebrew dialect, to mock (and [...] and [...], see Note on 1 Cor. 10. c.) as of Joseph, He hath brought in an Hebrew to mock us, [Page 527] Gen. 39. 14. and so saith Lyra of [...] to mock (men­tion'd Note h.) that it notes ludentem & coeuntem, mocking and d [...]filing. And thus sure it may signi­fie in this place; and so all that are mention'd here will be reducible to the same head, of sins of Uncleannesse or Incontinence, save only that of Drunkennesse, which, as another heathen rite, and sensuall sin, is fitly joyned with them. But if this be not it, it may then, accor­ding to the ordinary use of the word for reproachfull speeches, refer to the uncharitablenesse of the Gnosticks in accusing the Christians, and so stirring up persecutions against them.

l Note: [...] V. 12. For what have I to doe—] Some doubt there is of the reading and rendring the words from this place, to the end of the chapter. Theophylact tells us of some that set the point after [...], [...] and then began a new sense without an interrogation. And then the reading must be, what have I to do to judge those that are without? No, Judge ye those that are within, ad­ding as in a parenthesis, (but those that are without God judgeth) and ye shall take away the evil from a­mong you, which best agrees to the [...] (and, not there­fore) in the Greek, and to the reading of Chrysostome and Theophylact, [...] who read [...], ye shall remove the evil thing, (not [...] remove the evil or wicked person) from among you, referring, [...] say they, to the passage in the Old Testament, Deut. 13. 5. and 22. 21. And accordingly Theodoret and the vulgar read [...] the evil. For this later part, that this reading and rendring is to be adhered to, there will be little doubt to any that considers how evident­ly these last words [...]and ye shall remove the evil from among you, refer to the phrase in the Old Testament, Deut. 22. 21. (though there the Rome Edi­tion reads corruptly [...]) all the question is of the former part, which depends on the pointing of the [...], of which Theophylact addes, [...], some read it conjoyned with what followes, and by way of interrogation, as we do, and all the Co­pyes that now we meet with. And that I preferre this reading, beside the consent of Copyes, these are my reasons. 1. Because the Context agrees very well to it, the thing that the Apostle now hath in hand, being to disclaime meddling with heathens, in the beginning of the verse, upon which that which is here added, [...]; if it be read all in one interrogation, Do not ye judg those that are with­in, but those that are without God judgeth? will follow, & cohere very commodiously; for thus it willly. I have nothing to do to judge those that are without, but as ye, that is, the Church, use to censure those that are within, who belong to your cognizance, so for all others they must be referred and left to Gods tribunal: (many speeches of this kind are taken notice of, Note on Matt. 9. d.) 2dly, Because in the former reading, [...] is made an answer to [...], which I believe to be without example, the question by [...] being so strong and fami­liar a negative, that generally there is not any negation added to it, and if there were, [...] would be it most regularly. 3dly, Because [...] is very frequently an inter­rogative forme, and [...] and [...], [...] and [...], the formes of answering the question, and that argues the necessity of retaining the second reading. The onely difficulty remaining is how [...], and ye shall take away the evil from among you, shall fitly connect with this sense. For that [...] should be rendred therefore is not very reasonable, and that also which supposeth the right reading to be [...], take away the evil person, not [...], ye shall take away the evil thing, which we have already with great reason pitch'd on for the true. The proba­blest way to salve this difficulty is, either to affixe these last words of the Chapter, and of this matter, as a te­stimony out of the Old Testament, to conclude, and to belong to the whole business of this Chapter, that by their obeying his directions in it, they should thus put away the evil from among them, and secure themselves from the punishments which else might fall on them, among whom notorious sinners were thus permitted to live impunè as it had oft fallen out among the Jewes: Or else to put the whole 12th verse, and the beginning of the 13th, in a parenthesis (and not the beginning of the 13th onely) and then to read it in sense thus, from v. 11. But now I have written to you not to accompany, or so much as to eat or use any familiar converse with any unclean or drunken professor, and by so doing ye shall put away the evil from among you: secure your selves from the judgements, which else you have reason to fear will come upon you, then adding the parenthesis in its due place, to give an account of his restraining these censures to professors or Christians onely. And this seemes the fairest way of composing all difficulty.

CHAP. VI.

1. DAre any of you, havingmaction, or suite, [...] a matter against another, goe to Law before the unjust, and not before the Saints?]

Paraphrase 1. When there is any mat­ter of controversie betwixt you, about your worldly goods, I heare that you implead one another, (see Rom. 3. note b.) before the heathen tribunals, and use not that method prescribed by Christ to Christians Mat. 18. 15. How dareth any Christian doe thus?

2. Doe ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthyof the smallest ju­dicatures [...] note a to judge the smallest matters?]

Paraphrase 2. You cannot but know, that in the great final judge­ment of all the world, the Saints of God shall bear God company in judging the wicked: and if Christians shall then by God be vouchsafed that honour, to have any thing to doe in matters of so much higher importance, is there any reason they should be deemed unworthy to be intrusted with the judging of worldly differences, which are much inferior to those of adjudging of men's eternall being?

3. Know ye not that we shall judge angels?and not then, [...] how much more things that per­tain to this life?]

Paraphrase 3. 'Tis certain that God's children, when crowned by him, shall pronounce sentence against the evill spirits; and shall they not be thought fit to decide a controversie about an ordi­nary trespasse among men?

4. If there­fore ye have secular ju­dicatures, see v. 2. [...] If then ye have judgement of things pertaining to this life,those that are set at [...]ought in the Church set those in them [...] set them to judge who are least esteemed in the Church.]

Paraphrase 4. If therefore there fall out betwixt you any matters of controversie concerning the matters of common life, which are to be brought to Judicatures, or will not otherwise be com­posed, and if ye doe despise the Governours of your Churches (which, since these dissensions are come in, are quite out of esteem among you) so sarre, that ye doe not think fit to stand to their sentences or decisions, yet sure ye have all reason to re­ferre it to the simplest and meanest Christians, or even to set them in the tribunal, rather then carry your controversie before the Gentile Courts.

5. I speak this to your shame;Is there so never a wise man, [...] Is it so that there is not a wise man amongst you? no not one that shall be able to judge between his brethren?]

Paraphrase 5. My mentioning the meanest and most despicable among you, is to make you ashamed of your unreasonablenesse in supposing (as by going to heat [...]n courts, ye must be inter­preted to doe) that there is no one Christian fit for this employment, that is, that there is not one man of them that hath un­derstanding enough to arbitrate an ordinary businesse between fellow-Christians, whose inclinableness to peace is to be presumed of, and then that must needs work somewhat toward the pacification.

[Page 528] 6. But brother goeth to law with brother, and that before the unbelievers.]

Paraphrase 6. But one Christian im­pleads his fellow Christian, and that before Gentiles.

7. Now therefore, there is utterlya defect note b a fault among you,that, [...] because ye goe to law one with another: Why doe ye not take wrong?Why are ye not ra­ther defra [...] ­ded? [...]; why do ye not rather suf­fer your selves to be defrauded?]

Paraphrase 7. It is not so well, that you goe to law at all; it were the part of a more excellent magnanimous Christian spirit, to be content to lose somewhat that were his own, to bear some injuries, rather then to goe to law upon every trespasse.

8. Nay, you doe wrong, and defraud, and that your brethren.]

Paraphrase 8. But some of you are so farre from this excellent Christian temper, that you are ready to injure others, even your fellow-Christians, and, so ye may gain to your selves, care not how you deprive others.

9. Know ye not that the unrighteous shall not inherit the kingdom of God? be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankinde,]

Paraphrase 9. This is absolutely un­consistent with the Christians duty or reward; Never doe you flatter your selves with a beliefe of the contrary, nor permit the false teachers that are crept in among you, to give you any hope of it: And as for matters of injustice, so for all your other Gnostick practices of uncleannesse (see notes on c. 5. a, h, i.) and unnaturall lust.

10. Nor theeves, normen of [...] ­ordinate lusts, [...] covetous, nor drunkards, norcontume­lious per­sons, see note on c. 5. k. revilers, northe vio­lent, see note on c. 5. h. extortio­ners shall inherit the kingdome of God.]

Paraphrase 10. Neither they that are guilty of them, nor of any other injustice, shall, without reformation, ever be capable of inheriting the crown which is by Christ promised to Christians.

11. And such were some of you: butye have been wash­ed [...] ye are washed, but ye are sanctified, but ye are justifiedthrough [...] in the name of our Lord Jesus, and by the spirit of our God.]

Paraphrase 11. And such sins as these were ordinary among you in time of your heathen state: but now you have given up your names to Christianity, which denounceth judgement against all these; your baptism is a re­nouncing of them all, your sanctification by the Spirit directly contrary to it, your justification by what Christ hath suffered and done for you (see note on Mat. 7. b.) utterly incompatible with such impurities and injustices, spoken of either in the last or this chapter.

12. All things are lawfullfor me, [...] unto me, but all things are not expedient: all things are lawfull for me, but I will not be brought under the power of any.]

Paraphrase 12. And whereas your teachers, to allure you to sen­suall practices, tell you first that all meat is freely to be eaten, and so sooth you up in luxury, and then proceed and perswade you that use of venery is as necessary for your bodies, and so as lawfull, as eating of meat is; I shall tell you first, that supposing them lawfull, yet it will befit a Christian to abstain from many things that are not utterly unlawfull; and secondly, that if in­different things begin to get a dominion over any, [...] men, upon conceit that meats are lawfull, come to be enslaved to their bellies (as of the Gnosticks 'tis affirmed, that they serve their bellies, and that they are lovers of pleasures more then of God) this is then absolutely unlawfull.

13. Meats for the belly, and the belly for meats; but God shalltake away, [...] destroy both it and them. Now the body is not for fornication, but for the Lord, and the Lord for the body.]

Paraphrase 13. 'Tis true that meats are by God and nature ap­pointed for the use of men, and that the body of man here in this life hath absolute necessity of them: And yet to take off our hearts from them, we may also consider that in the next life, which is a spirituall life, this eating and desiring of meat shall be taken away, and therefore even here we should keep the flesh in such a subordination to the spirit, that we may be able to deny our selves even lawfull plea­sures sometimes, especially when any occasion makes it more expedient, v. 12. But then for fornication (whatsoever your for­mer heathen principles, or present false teachers, the Gnosticks, teach you) that is no such lawfull or indifferent thing, your bodies are to be consecrated to God either in lawfull wedlock, or in chaste single life, and by being kept pure here, must be made capable of rising to everlasting life with Christ hereafter. v. 14.

14. And God hath both raised up the Lord, and will also raise up us by his own power.]

Paraphrase 14. And then God, that raised up Christ's pure sin­lesse body out of the grave, and hath made it a spirituall body, shall also doe the same for us, though we lye down in the grave also.

15. Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.]

Paraphrase 15. And this one conside­ration may have force on you. Your bodies expect to rise with Christ, as members with the head: ye must not then in any reason pollute a member of Christ, a devoted consecrated person, by such unclean embraces.

16. What, know ye not that he whichcleaveth [...], is joyned to an harlot, is one body? forthey two, [...] two (saith he) shall be one flesh.]

Paraphrase 16. That which was said at the institution of marriage in paradise, that the man and the wife become one body, concludes, that the fornicator makes himself one body with a whore.

17. But he thatcleaveth, v. 16. is joyned unto the Lord, is one spirit.]

Paraphrase 17. As on the other side, he that keeps close to Christ's commandements, and so cleaves to him, Deut. 10. 20. hath a spirituall union with him, minds the same things that he minds, and so is very farre from these carnall base joyes, in which all the Gnosticks religion consists.

18. Flee fornication. Every sin that a man doth, is without the body: but he that committeth fornication sinneth against his own body.]

Paraphrase 18. Be sure therefore that ye keep your selves farre re­moved from that sinne. Most other sins are committed against God, or the neighbour; but sinnes of uncleannesse are against one's selfe, a defiling of his flesh, a polluting of that which by chastity and single life is set apart to be a temple of God, a place of sanctity and purity. v. 29.

19. What, know ye not that your body is the Temple of the Holy Ghost which is among you, [...] in you, which ye havefrom [...] of God, and ye are not your own?]

Paraphrase 19. Your bodies are, by your being Christians, con­secrated to the service of his Spirit, (and the Governours of the Church, of which sort the incestuous person is thought to be, (see c. 5. 2.) set apart in all purity to discharge that function, to which they are consecrated by receiving the holy Ghost.) This benefit of the Spirit ye have received from God▪ and it is an engagement to you to think your own bodies are not now at your own disposall, to use them as you please (as in your state of Gentilisme, or without that engagement ye might be tempted to imagine.)

20. For ye are bought with a price, therefore glorifie God in your body, and in your spirit, which are God's.]

Paraphrase 20. For God hath pai'd dear for the purchase of you, hath given his sonne out of his bosome, and his very Spirit, to this purpose, to purchase unto himself a peculiar people, zealous of good works, by this price making purchase of our bodies as well as our soules, and so engaging us to serve and glorifie him in both, and not leaving either of them at liberty for us to dispose of as we please.

a Note: [...] V. 2. To judge] That the word [...] signifies not matters, but places of judicature, appears by Hesy­chius ( [...]) and authors and Glossa­ryes generally; and so in the sacred style, Susan. 49. where we read, the place of judgement. So Judg. 5. 10. sit in judgement, and Dan. 7. 10. the Judgement was set, that is, the Court of Judges. And Jam. 2. 6. [...] are distinctly and necessarily rendred Judge­ment-seats. And so here the Arabick interpreter ren­ders it by words which are thus in Latine, Subsellia Ju­dicii ad mundum pertinentis, seates of judgement be­longing to the world.

b Note: [...] V. 7. A fault] The word [...] is used Rom. 11. 12. and is opposed to [...] fulnesse, noting there the great paucity of the Jewish converts to Christiani­ty. Accordingly, though it be here applyed to another matter, yet in the same notion it is a going lesse, or an inferiour degree, which in respect of that which is to be expected of the higher proficients in Christianity, is a defect or failing, a low pitch for any Christian, but not such as can absolutely and universally be counted a sin, as not being against any precept. Contending, or going to law, for light inconsiderable matters, is forbid­den by Christ, Mat. 5. 40. but not absolutely, all con­tending for the recovering or defending ones own, when the matter is of weight or importance. Onely they that have gotten a superiority and contempt of the world, they will goe higher then that strict precept, and rather endure considerable losses, then engage themselves in such disquiets of minde and turmoiles, as such conten­tions use to bring with them: and to this is to be apply­ed that which here followes in this place, why doe ye not rather suffer injury and defraudation? that is, it is more Christian and excellent to doe so. And in this respect, or comparatively to this higher vertue, the going to law at all though it be not a sin, [...] or [...], yet it is [...] a dim [...]nution, a lesse [...]egree of Christian perfection; and that is all that is meant in this place. As for the word [...] although that be left out in the Kings MS. which reads [...] it is a diminution for you, yet it may be well retained, and note, that this de­fect was universall among them. See Note on c. 5. a.

CHAP. VII.

1. NOw concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.]

Paraphrase 1. Now in answer to that particular in your letter, which (on occasion of the Gnostick doctrine of marriage being from the devill, &c.) seems with some reason to preferre single life before marriage, I thus far acknowledge, that, for them that can live chaste and pure without marrying, it is better or more com­mendable that they doe so.

2. [...] f [...]r fornicati­ons, [...] Neverthelesse, to avoid fornication, let every man have his own wife, and let every woman have her own husband.]

Paraphrase 2. But for the avoiding of all kindes of uncleannesse or pollution, it is generally most safe and fit, that men and women should betake themselves to the conjugall state.

3. Let the husband render unto the wifethe [...] which is due note a [due benevolence,] and likewise also the wife unto the husband.

Paraphrase 3. All acts of conjugal love,

4. The wife hath not power of her own body, but the husband; and likewise also the husband hath not power of his own body, but the wife.

5. Defraud you not one the other, except it be [by com­past, [...] with consent for a time, that ye maybe at lea­sure for, [...] give your selves to fasting and prayer, and come together again, that Sa­tan tempt you notby reason of your not being able to [...] note b for your incontinency.]

Paraphrase 5. By mutuall consent for some time, particularly, that ye may have a vacancy for duties of devotion, fasting, &c. wherein it was usual to abstain from those things which are lawfully enjoyed at other times (see note on Mat. 6. h.) which being past, ye may then take care to prevent those dangers that may attend long abstinencies, for want of strength to resist those temptations that Satan may take advantage to present to you, or cast in your way.

6. But I speak thisby way of advi [...]e, not by way of [...]. by note c permission, and not of commandment.]

Paraphrase 6. What I thus say, v. 2, 3, 4, 5. I say onely by way of counsel, what appears to me to be best for men, generally speaking, all being not able to con­tain, but herein I am farre from laying any precept on any to marry.

7. For I would that all men were even as I my self: but every man hath his proper gift of God, one after this manner, and another after that.]

Paraphrase 7. For I would rather desire or advise all men to continue unmarried as I doe; but that will not, I suppose, be best for every one, because every one is not fitly qualified with the gift of continence, to undertake that more honorable pitch, and such a man may have some other speciall excellence, whereby to glorifie God.

8. I say therefore to the unmarried and widows, It is good for them if they abide even as I.]

Paraphrase 8. It is more worthy their designe and endeavour, either to live unmarried, or when the wife is dead, to abstain from second marriages, for which ye have me for your example.

9. But if theyhave not power over themselves, see note b. cannot contain, let them marry; for it is better to marry then to be on sire [...] to burn.]

Paraphrase 9. But if they have not that experience of their own strength and ability to abstain, and preserve chastity, which may encourage them to this, let them marry in God's name: It is infinitely better to doe so, and preserve conjugall chastity, then by rejecting the use of that remedy to be enflamed with burn­ing vehement desires, perhaps to break out into unnaturall practices (see Rom. 1. 27. Jude 11.)

10. And unto the marriedI give [...], [...] I command, yet not I, but the Lord, Let not the wife be separa­ted, [...] depart from her husband:]

Paraphrase 10. But to them that are married, 'tis not my caution or commandement, but Christ's, that the woman be not separated from her husband.

11. But and if shebe separa­ted [...] depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.]

Paraphrase 11. Or, if upon just cause, that is, in case of for­nication, she be put away from her husband, let her either remain single, or use means to gain the pardon and affection of her husband again; and for the husband, let not him in any case, but that wherein Christ allowes it, the case of fornication, put away his wife.

12. For the rest, [...] things I give mine own judgment, not any precept of Christ's. 'Tis certain, and by the precept of Christ (which com­mands not to put away a wife, but for cause of fornication) to be resolved necessary, that if any Christian husband have an heathen wife, and she have a mind to live with him, he should not put her away, unbelief being no sufficient cause of di­vorce. But to the rest speak I, not the Lord, If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her a­way.]

Paraphrase 12. But in answer to the other parts of your letter, ver. 1, 6, 8, 10. or, For other

[Page 530] 13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.]

Paraphrase 13. And so in like man­ner for the Christian wife that is married to an Infidel, if he be willing to live with her, let her by no means separate from him.

14. For the unbelieving husbandhath been sanctified, [...] is sanctified by the wife, and the unbelie­ving wifehath been sanctified is sanctified by the husband; note d else were your children unclean, but now are they holy.]

Paraphrase 14. And beside the prohi­bition of Christ, which ob­liges to this, other advantages there are worth considering; For it sometimes hath come to passe, and there is great reason to hope it, that the heathen hus­band may be converted by the Christian wife living with him, and so the wife by the husband: and this one consideration is the reason why the young children of Christians are admitted to baptisme before they come to knowledge, because by their living in the family with Christian parents, these children may be brought up in the faith, and kept from heathen pollutions (and the Church requiring and receiving promise from the parents, doth consequently presume they will) and by the same rea­son it is that the children of the heathen are not so admitted.

15. But if the unbelieving depart, let him depart. A brother or a sister is not inslaved, [...] under bondage in such cases: but God hath called us to peace.]

Paraphrase 15. But now the thing not stated or medled with by Christ, and therefore now promised to be defined by me ver. 12. is this, that in case the infidel will not live with the believer unlesse she will forsake her religion, she is not then so enslaved or subjected so farre, that she may doe acts prejudicial to her reli­gion, and to the betraying thereof, for that end that she may continue with her husband, but she remains blamelesse, if she remain separate from him, upon such his desertion. But yet above all things, that which is most to be observed is, that the be­lieving party doe the utmost that is possible to keep peace and agreement with the other, not to fall out at all, or if they doe, to repaire the breach and be reconciled again; nay farther, not to marry again, as long as there remains any hope of returning or reconciliation.

16. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou,O hus­band, [...] O man, whether thou shalt save thy wife?]

Paraphrase 16. For 'tis possible that the Christian wife may use some means to work upon the infidel husband, or the Christian husband on the wife, so as to bring him or her to repentance and the faith of Christ, and in intuition and hope of this any difficulties would be undergone: but when this possibility ceaseth, as in case that the heathen party desert, or will not live with the Christian unlesse he or she desert the faith of Christ, then 'tis evident that this hope ceaseth, and in this case the Christian party is free from those observances, v. 15.

17. Onely [...] note e But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so ordain I in all Churches.]

Paraphrase 17. Onely according to the lot that any man hath be­faln him, if it be with an infidel wife or the like, let him be content with it, and doe as much good in it as he can, and not think himself privileged by his being a Christian to throw it off. And this every where is my doctrine, and I desire it be uni­versally resolved on in all Christian Churches.

18. Is any man called being circumcised? let him notuse means to become note f become uncircumcised: is any man called in uncircumcision? let him not be circumcised.]

Paraphrase 18. If one which hath been circumcised be converted to Christianity, let him contentedly continue in it, let him never trouble himself to get off that mark from his flesh (as some did:) as on the other side, he that is not circumcised when he is converted, need not receive circumcision (as some required of them, Act. 15. 1.)

19. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandements of God.]

Paraphrase 19. For such outward things as these on either part, are no part of Christianity, but the observation of the precepts of Christ is all in all: see Gal. 5. 6. and 6. 15.

20. Let every man abide in the same calling, wherein he was called.

21. Art thou called being a servant?take no care, [...] care not for it:but yet also i [...], [...] but if thou mayest be made free, use it rather.]

Paraphrase 20, 21. In what condition of life soever a man is, when he is converted to Christia­nity, let him contentedly continue in it, and not think that Christian religion frees a man from any obligation that lay upon him before, for that is to make Christian liberty a pretence for covetousnesse, or lusts, or secular advantages (see 1 Tim. 6. 5.) if either the being a Christian might manumit a servant, or free an husband or wife from former obligations. He therefore that being a bond-man is converted to Christianity, must not think it any disparagement to his Christianity, that he continues a servant still, nor be solicitous of changing his condition. Yet this is not so to be understood, but that if, by any fair regular means, he can obtain his freedome, he may then make use of them, and preferre liberty before servitude; for so he might have done if he had never been Christian.

22. For th [...] ser­vant which is called in the Lord, O [...] For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called being free, is Christ's servant.]

Paraphrase 22. For he that being in the condition of a servant is converted to Christianity, doth by his conversion become a freeman in respect of Christ; not that he ceaseth to be a servant to his former master, or reaps any secular advantage thereby, but his advantages are spiritual, to wit, that by being a Christian he is now delivered from many servitudes, that of sinne, &c. that lie upon all others, and to live in Christ's family, as one of his freemen, though in respect of the world he continue as a servant; and so on the other side, he that is a freeman and turns Christian, becomes thereby a servant of Christ, undertaking obedience to his commands, though he lose not his liberty in the world by that means. (By which 'tis clear that Christ meddles not with the secular government of the world, nor changes any man's outward condition by his becoming Christian.)

23. Are ye bought [...] redeemd Ye are note g bought with a price,be not ye made [...] be not ye the servants of men.]

Paraphrase 23. On the other side they that have bought out their liberty, and obtained manumission, having been formerly servants to heathens, let them not sell themselves again, or revert voluntarily into that condition of slavery, but preferre liberty rather, ver. 21.

24. Brethren, let every man wherein he is called, therein abide with God.]

Paraphrase 24. And so still, as he was when he was converted, so set him still abide; let not his being a Christian move him out of his state, or make him lesse, but rather more contented with it.

25. Now concerning virgins, I have no commandment of the Lord: yet I give myopinion [...] judgment, as one that hath obtained mercy of the Lord to be faithfull.]

Paraphrase 25. For your other que­stion concerning virgins mar­rying at such a time as this, or of those that are betrothed, whether they should be bound to consummate their marriage or no, I must say again, that I have no command of Christ to build my answer upon; yet I shall again give you my opinion in it, as an honest faithfull man, with all uprightnesse.

26. I think this then to be good, be­cause of the necessity ap­proaching, to wit good, [...], see note on Mat. 7. d. I suppose therefore that this is good for the present distresse, I say that it is good for a man so to be.]

Paraphrase 26. First then my opinion is, that 'tis best in respect of the distresses that are daily to be look'd for on Christians, I say that 'tis best for men and women (supposing them not contra­cted) to continue unmarried.

27. Art thou bound to awoman [...] wife? seek not to be loosed: art thoufree from a Woman [...] loosed from a wife? seek not a wife.]

Paraphrase 27. But if thou art en­gaged or betrothed to a wo­man, this is no excuse for thee to seek to get loose again (for that cannot be done so as to be free to marry another, as long as she lives.) All that I say is, that it is not now the prudentest way to think of marrying, if thou art not already engaged.

[Page 531] 28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned: neverthelesse such shall have trouble in the flesh: but I spare you.]

Paraphrase 28. Yet not so, that if thou dost, 'tis a sin to marry, or that the virgin that now marries commits any sinne; onely (in such times as these) the married state is likely to be fullest of trouble, and therefore my kindnesse to you makes me perswade you not to marry.

29. But this I say, brethren,that the time is now short, or [...]o henceforth short, that [...] the time is short; it remaineth that both they that have wives, be asthey that have none, [...] though they had none;]

Paraphrase 29. But by the way let me tell you, that within a short time now 'twill come to passe, that they that have wives shall be as they that have none, all in great and equall dangers;

30. And they that weep, asthose that doe not weep, see note on Rom. 12. b. though they wept not; and they that rejoice, asthose that rejoice not, [...] though they rejoiced not; and they that buy, asthose that possesse not, [...] though they possessed not;

31. And they that use this world, asthose that use it not, [...] not abusing it, for the fashion of this world passeth away.]

Paraphrase 30, 31. And they that weep for the losse of husband or wife, as those that have lost neither, and those that rejoice for being newly married, as those that are not married at all; and rich men and purchasers, as those that keep nothing at all for themselves; those that deal in the world, as those that are wholly taken off from it: for as a scene which is turned and shewes a new face, so doth now the fashion of this world begin to appear, the times are turning into very troublesome.

32. But I would have youto be without care, or soli­titude, [...] without carefulnesse: he that is unmarried careth for the things that belong to the Lord, how he may please the Lord.]

Paraphrase 32. All the advantage therefore I wish you, is to be as uncompounded as may be, that you may have the lesse perplexity before-hand, and be able to attend the service of God, more then you would be if you were married. He that is unmarried hath but one obligation of care, how he may serve God most acceptably.

33. But he that is married careth for the things of the world, how he may please his wife.and is di­stracted ]

Paraphrase 33. But the married man hath another obligation of care lying on him, viz. the pleasing of his wife, and by this means he is divided and distracted.

34. note h There is difference also between a wife and a virgin:the un­married woman and the virgin takes care for the unmarried wo­man careth for the things of the Lord, that she may be holy both in body and spi­rit; but she that is married careth for the things of the world, how she may please her husband.]

Paraphrase 34. The widow and vir­gin being both unmarried, have no diversion, nothing else to doe but to serve God, and to take care to render themselves acceptable to him; whereas domesticall affairs are part of the married womans care, and it is part of her calling to be very carefull to please her husband.

35. And this I speak for your own profit, not that I maylay a snare in your way, [...] cast a snare upon you, butthat you may decent­ly waite for that which is comely, and note i that you may attend upon the Lord without distraction.]

Paraphrase 35. But all this while I speak onely of that which is expedient for you in respect of worldly convenience, not as if marriage were in any kinde unlawfull, but that if you can contain from marriage, and if no such unfitnesse be in it, as is mention'd v. 36. you may have the advantage of the lesse distractions in attending the service of God.

36. But if any man think that he behaveth himself uncomely toward his vir­gin, if shebe above age, and that this must be, let him do that which he l [...]kes, [...] (the King's MS. read) [...] (not [...]) [...] passe the flower of her age, and need so require, let him doe what he will, he sinneth not; let them marry.]

Paraphrase 36. As for the last part of your question, that of being betrothed, that, I confesse, is a circumstance which will much alter the case; For in case a man be betrothed, but not married (see note on Mat. 1. f.) to a virgin, and she begin to grow in yeares, so that if (in respect of the present condition of the times approaching) marriage be deferr'd, 'tis necessary that she must passe her prime, in this case I lay no restraint upon him, so much as in prudence, let him doe what he likes best, let them marry.

37. Neverthelesse he thathath stood [...] standeth stedfast in his heart, having no necessity, but hath power over his own will, and hathdetermi­ned this, to keep [...] so decreed in his heart, that he will keep his virgin, doth well.]

Paraphrase 37. But he that hath made a firm resolution to stay a while, and finds himself able to doe so, and neither from any necessity arising from himself, nor from the condition of the virgin to whom he is betrothed, is any way obliged to present marriage, but hath free power in all respects to doe what he will, and hereupon judges it fit and determins to keep his virgin, that is, not yet to marry her for a time, but at last in a better season to doe so, this is a very com­mendable resolution.

38. so that both he that marries doth well, & [...]e that marries not doth better. [...] So then he that giveth her in marriage doth well: but he that giveth her not in marriage doth better.]

Paraphrase 38. So that the conclusion is, that he that marries, even at this time, doth that which is absolutely lawfull, and in the case mention'd v. 36. expedient also: and again he that in the case set v. 37. doth deferre, and for a time abstain from marriage, makes a more prudent choise in the respects foremention'd v. 35. of attending the better on the service of God, and for avoiding of distraction.

39. The wife is bound by the law, as long as her husband liveth: but if her husband be dead, she is at liberty to be married to whom she will, onely in the Lord.]

Paraphrase 39. As for her that is once married, she is by that ob­liged to her husband as long as he lives, but if he dye, 'tis absolutely lawfull for her to marry another, so that in the doing of it there be no other circum­stance that make it unlawfull, or so that considerations of piety be taken in in the doing of it, and not onely carnall desires gratified thereby.

40. But she is happier if she so abide in my judgement: and I think also that I have the spirit of God.]

Paraphrase 40. But 'tis more for her earthly advantages to con­tinue unmarried, and more convenient toward the serving of God without distraction v. 35. according to my judgement, and I think the spirit of God guides me in making this judgement, though I have no expresse precept for it.

Annotations on Chap. VII.

a Note: [...] V. 3. Due benevolence] What [...] here signifies will be best conjectured by the use of the Hebrew [...] Exod. 21. 10. (mentioned after food and clothing) that must not be denied the wife. The Septuagint render it [...], accompanying with her; the Hebrew word also signifies [...] benevolence, which is there­fore here used as a mode [...]er word, in stead of the other; the Syriack reades the love which he owes, and some other Greek copies read [...] due honour or worship, which perhaps is the ground of the use of the word worship retained by our Church, in the form of marriage, meaning that kindnesse which is here said to be due unto her: but the Kings MS. hath [...] onely, all that by vow of marriage is due unto her.

b Note: [...] [Page 532] V. 5. For your incontinency] What [...] signi­fies here will be best guess'd by the Context, where the reason of the advice, [...], for the man and the wife to accompany together, being this, that the devill tempt them not [...] being the oc­casion or advantage that the Devill takes hold of to tempt, must signifie their want of ability to contain: Not that it signifie incontinence, for that is a sin against the marriage vow, and will not agree with the Context, which supposes no such sin; but, I say, a want of ability to contain or abstain any longer from the lawful plea­sures of marriage, as [...] is he that [...] hath himself in his power, his own command, and so [...] v. 9. they that have not the command of themselves, so as to live chastly without marriage, and so [...], and thence [...] the contrary inabi­lity to contain; which inability or weaknesse is an oc­casion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome.

c Note: [...] V. 6. Permission] That [...] may signifie ad­vice or counsell, will be gathered from the Grammari­ans, Hesychius and Phavorinus; [...], say they (it should be [...]) [...], giving counsell, and [...] they that are perswaded by advice or counsell. And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, &c. v. 2, 5. he generally gives his ad­vice, that men should marry, &c. v. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience, and long tryall, there be no fear of those dangers, then his advice is to live un­married. For so he had said, v. 1 that it is good for a man not to touch a woman, and again he subjoyns it, ver. 8. that it was good for them to continue as he was him­self, that is, in single life. And so each of these, marry­ing, and not marrying, is according to severall circum­stances, matter of counsell, but neither absolutely of precept. If there be danger of fornication, then it is his advice, that for the avoiding of that, marriage be chosen, v. 2. and to the same purpose, rather let them marry then burn, v. 9. And because every man hath not the gift of Continence, and it is not presently discerned who hath, therefore in generall speaking, and as farre as be­longs to those who doe not discern that they have this gift, the contrary danger is so strictly to be avoided, that the Apostles advice (though not command) is, that [...], and [...], men and women generally v. 1. betake themselves to that safer course. But this still far from any universall precept, for in case security from that danger of fornication be otherwise to be had, then the Apostle's counsell and advice is to follow his example v. 7, and 8. and either in Virginity, or Widowhood, to remain un­married. That is the meaning of [...] for I will, [...] or would, not that he commands or prescribes that, but that, in case a man hath the gift of containing, he pre­ferres the single life. For the Hebrewes for want of a word in their language to denote Comparative degrees, use Positives in stead of Comparatives, and accordingly [...] to will signifies here to wish rather, or to be more willing, to preferre, or recommend, as better. And that is the meaning of [...]. [...] it is good, both v. 1, and 8, and 26▪ that is, [...] better or more eligible, if that circumstance of the contrary danger doe not hinder it, or outweigh on the other side. Of this speech of the Apostles concerning Marriage it is Tertullian's saying lib. De monog am. Dixit hoc Apostolus indulgens, non praecipiens, What the Apostle here said, he spake by way of indulgence, not by way of command, rendring [...] indulgence, according to that other notion of the word, whereby it signifies pardon or forgivenesse of a fault; and so saith hesychius, [...], it de­notes pity or mercy. Thus it is possible Tertullian might interpret the place▪ being by the Montanists infusions somewhat unkind to marriage. But against this the A­postle's words are plain, (even when he advises single life as best at that present) If thou marriest thou hast not sinned, v. 28. And in this place the Context is no way favourable to that notion. For the [...] let every man have his own wife, &c. ver. 2. and the [...] let them marry ver. 9. (in case of the forementioned dan­ger, [...] because of fornications, and [...] if they have not command over themselves; see Note b.) is certainly more then this, even a free con­cession of marriage to all, and in case of that danger, an advice and counsell also. To which purpose it is obser­vable, that as here [...] is opposed to [...] com­mand, so is [...] also, ver. 25. where that [...] signi­fies advice or counsell, and not onely permission, or in­dulgence, appears by the consequents, [...] [...]— v. 26. I think this is good (that is, as was said, better) for the approaching instant distresses, and again [...] that it is good, or better, for a man to be so. From whence as it followes evidently that [...] signi­fies counsell, [...] as that looks on that which is better, and as counsell is generally opposed to precept, and as many things which are not under precept are yet under counsell; so in all reason the [...] differing so little from [...] will by the opposition to [...] precept (common to both of them) be determined also to this signification of advice and counsell. And so there is no question of it, that for all those who have not that com­mand over themselves, which may give them some de­gree of security against the danger of fornication, it is [...] v. [...] 9. better to marry, and so matter not on­ly of permission, or indulgence, but of counsell to them.

d Note: [...] V. 14. Else were your children uncleane, but—] The meaning of [...], not unclean, but holy, in this place, appeares by the Context to be clear­ly this, that the children of Christians are not refused, or rejected from baptisme, are suffered to come to the font, when others are not suffered: in the same sense that [...] is used, when Peter refuses to preach to the Gentiles, [...] because they are [...], profane and unclean; where God, reforming his error, bids him Call no man common, which God hath cleansed or sanctified, that is, reputed fit to be made partaker (there) of the privilege of preaching, (here of Baptisme.) For the ground of this saying here, that Else were your (that is, the Christians) children unclean, but now are they holy, is only this in the beginning of the ver. For the un­believing husband hath been sanctified by the believing wife, [...] &c. that is, 'tis of common experience, and from thence presumed very probable, that a Christian living with an unbeliever will instill Christianity into him or her, and therefore they should live together. This he farther proves by the practice of the Church about chil­dren, thus, Were it not for the great probability that the Christian living with the heathen, should infuse Christianity into him, there could no reason be rendred of the practice of the Church, why the Christians childe, which is no more a Christian then the childe of an hea­then (Christianity being no natural gift, born with them) should yet be capable of Baptisme, and thought fit to re­ceive that Sacrament, when the heathen's childe is not wont to be so admitted; and this, it seems, by the ge­nerall judgment and practice of the Church, with whom 'tis thought reasonable thus to presume, that the Chri­stians childe shall be educated in Christian knowledge, which of the heathen's childe they cannot presume, un­lesse he be taken out of the hand of the parents. This consideration thus proposed by the Apostle here by the way, is of great authority to prove the Apostolical use and practice of baptizing the infants of Christian pa­rents, viz. upon presumption that those parents will see them educated and instructed in the knowledge of their undertaking, and vow of Baptisme; and when any other Christian will undertake the same for the [Page 533] children of heathens, there is little doubt but they may be admitted to Baptisme also, paritate rationis by ana­logie of the reason. And thus it was the custome of the Jewes before Christ, in their receiving and baptizing of proselytes (from whence that the Christian baptisme was deduced, see Note on Mat. 3. a.) For, say they, this Ba­ptisme belonged not onely to those which being of years came over from heathenisme to the Jewish reli­gion, but also to their infant children, if their parents, and the consessus under which they were, did desire it in behalf of the children, promising to let them know and understand when they came to age, what was required of them by their proselytisme, and on condition that they should not then renounce the Jewish religion; which is since the office of the sponsores or susceptores, the godfathers in the Church, who doe it in the name of the consessus, the Church or congregation. This pra­ctice of the Church seems clearly deducible from this place, where by the Context is concluded, that it is strongly probable (and being by the parents and spon­sores undertaken and promised, it is by the Church pre­sumed) that the Christians childe will be catechized, and consequently that such an one may be allowed Baptisme on that presumption, and that is was then in the Apo­stles time the custome of the Church to baptize them; which is here expressed by [...], but now they are holy, the word [...], which is vulgarly to sanctifie, signifying among the Jewes, to wash, as when the High­Priests washing his hands and feet ten times on the day of Expiation is called [...] the ten sanctifi­cations, J [...]ma c. 3. §. 3. which being the word that notes the washing of some part of the body, and distinguish­ed in use from the word [...] which is the immer­sion of the whole body (see Note on Joh. 13. b.) may per­haps be an intimation, that the primitive Baptismes were not alwaies a dipping or immersion of the whole body, but that the washing or sprinkling of some part might be sufficient, for that was the meaning of the [...]. As for any privilege which the parents faith hath to save the childe, or infuse saving grace into it, it is not conclusible from hence, nor any thing, save onely this, that Christians children, 'tis presumed, will be ca­techized and instructed in the Christian faith, and so may, and frequently used to be baptized, but the chil­dren of heathens brought up with them, will not pro­bably be so instructed, and therefore are not to be thus admitted to Baptisme. That this should be the notion of [...] and [...] will farther also appear by re­membring the nature of legal uncleannesses or pollu­tions. They made the man to be separated from the congregation; They that were so unclean, might not en­joy the privileges of the Temple, till they were washed or sanctified; and that is just proportionable to the no­tion here given of it. And accordingly [...] to be sanctified in Gregory Nazianzen and the antients signi­fies to be baptized.

e Note: [...] V. 17. But as God hath—] In this place some an­tient copies give us another reading thus, [...]What knowest thou, o man, whether thou shalt save thy wife, or no? As God hath distributed to every man—This we learn from Theophylact upon the place: [...], saith he, [...], some have read thus. And then this will take away all debate, what should be the proper nota­tion of [...] in the beginning of the verse, reading it [...]— For though, if it were certaine that that were the true reading, some probable account might be given of it, as that [...] might signifie Onely, or the like; yet when other copies have read it in a forme thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, [...], not [...], yet joyning that to the end of v. 16. and not transfer­ring it to the beginning of v. 17. (as 'tis certain the an­tient copies were not divided into verses, or so pointed as ours now are) then still there will be as little difficul­ty in it; for so the words will be very current, [...]; What knowest thou, o man, if thou shalt save thy wife, if not? that is, whe­ther thou shalt or whether thou shalt not.

f Note: [...] V. 18. Become uncircumcised] [...] signifies at­traction, and particularly belongs to a practice of some Jewes, who under the Aegyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppress'd for being Jewes, of which their Circumcision was an evidence, used means by some medicinal ap­plications to get a new praeputium: And these were called by the Talmudists [...], that is, [...] attractores. And that it is possible to be done is affir­med by Cor. Celsus the famous Physician, but easier, saith he, in a boy then a man. So saith R. Aleai of A­chan, that he made himself a praeputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. [...], they made themselves foreskins. So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba, when he took upon him to be the Messias, and got pow­er among the Jewes two years and an half, and was at last slain under Aelius Adrianus. This also Epipha­nius observes of the Jewes when they turned Samari­tanes, and of the Samaritanes when they turned Jewes; for in both those cases there was use of the [...] attraction, that they might be capable of being initia­ted by Circumcision, of which number Symmachus is said to be one, (the Greek Translator of the Old Te­stament) when being hated by the Samaritanes he be­took himself to the Jewes in the reigne of Severus the Emperor. Now that this practice is here forbidden the Corinthians by the Apostle, may seem to be from hence, because some that were converted to Christia­nity from Judaisme, did so zealously renounce all their Judaical rites, that they used means to attract the prae­putia again, which was an act of too much superstition and curiosity, and so is censured here.

g V. 23. Bought with—] In this place the whole Context perswades to read [...]; interroga­tively; for so will it best answer [...]; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18. both parts of the speech are delivered interrogatively, [...]; Is any man called being circumcised? and presently, [...]; Is any man called in uncircumci­sion? For the confirming of this reading, 'tis to be ob­served, first, That as before and after those two que­stions, ver. 18. the rule is given, that every man walk in, or abide in, that calling, or condition, wherein God hath placed him, contentedly without making advan­tage of Christianity for his pretence of a change; so 'tis here likewise, before, v. 21. (where the interrogation is varied, Art thou called being a servant?) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, That after the first que­stion, and the short answer to it, Art thou called being a servant? care not for it, all that followes, as far as to this, v. 23. is but as in a parenthesis (but if thou mayest be free, use it rather, For he, &c.) and so what here followes, v. 23. answers to that, by way of paral­lel, [...], &c. Which yet will not be a pa­rallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signifie manumission from service) and the forme of delivering it interrogative also. Lastly, 'tis ap­parent that the designe of the whole place is to assure [Page 534] Christians that they are not to expect secular immu­nityes or privileges by being Christians, that their be­ing spiritually redeemed by Christ doth not make them free men that before were servants, and this 23. verse, is a medium to infer that, and the conclusion repeated immediately upon it, v. 24. Let every one, &c. Yet such a medium it would not be (but the contrary) if speaking still to the person, or persons, last spoken to, v. 21. that is, to servants, he should here tell them, they were bought, or redeemed, by Christ (as the same phrase evidently signifies, ch. 6. 20.) and therefore must not be the servants of men. And that he speakes to any other, viz. to free men, it can no way be collected from any words unless from these v. 23. nor yet can it from these unless [...] signifie being bought out from humane servitude by some summe of money, &c. as we know it was ordinary to buy freedome from heathen Masters. Therefore in all probability that is it which is here meant, and then that is best express'd by forme of interrogation.

h Note: [...] V. 34. There is difference—] For the right un­derstanding of the word [...], it will first be ne­cessary to set down out of the Kings MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very proba­bly to be the truer: It is thus, ver. 33. [...], [...], [...], v. 34. [...], [...], &c. He that is married careth for the things of the world, how he may please his wife, and is divided, or distra­cted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here [...] signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife, [...] which lies upon him as an husband; and contrary to this is the [...] without distra­ction v. 35. which belongs to the unmarried. Thus the Hebrew [...], to which [...] is punctually answera­ble; signifies ordinarily to divide an inheritance, but among the Rabbines, in partes distractum esse, to be distracted several waies, and when 'tis rendred dividi to be divided, it is yet oft to be taken in that notion of distraction. Hence it is that the Hierusalem Targum, Gen. 22. 14. describing Abraham's faith and ready o­bedience, without any doubting or anxiety or distra­ction what to chuse, describeth it thus, Tibi perspicuum est, nullam fuisse in corde meo divisionem, quo tempere jussisti me offerre Isaacum, &c. Thou seest, O Lord, that I had no division, or distraction, in my heart when thou badst me offer Isaac; and Gen. 25. 26. speaking of Jacob's not believing the newes of Joseph's being alive, in stead of non credidit, he believed not, the Targum reads, & divisit cor ejus, and he divided his heart. The word in all other places in the New Testament signi­fies simply to be divided into two parts, Mat. 12. 25. Lu. [...] 12. 13. 1 Cor. 1. 13. and so doth [...] Heb. 4. 12. and [...] Lu. 12. 14. And there is no appea­rance of reason, that it should doe otherwise here. Now for the vulgar reading of the words, [...] in the front of verse 34. (which indeed is very antient a­mong the Latines, as appeares by Tertullian's using it De. veland. Virgin. c. 4. Divisa, inquit, est mulier & virgo, quare? quoniam innupta i. e. virgo cogitat ea quae sunt Domini—) that cannot well be imagined in the notion of differing. For though the Hebrew [...] signifies with the Rabbines, divisio Arithmetica, division in numbring, and thence differentia and dis­crimen, difference of one from another, yet first that importance of the Noun is not observed to belong to the Verb among them, and 2dly, the Verb in the singu­lar cannot be applied to the two Nounes, [...] and [...], the woman and the virgin in conjunction, (mulier & virgo differt would not be true Latine, nor would it be better Greek) and therefore if that should be the reading, the words must be rendred se­verally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the Context speaking onely of the distractions of the married, whereas in the other reading, to which we adhere, the whole Context is very current, and the meaning perspicuous, as we have expressed it. But the not understanding of this notion of [...] for di­straction, seems first to have been the occasion of taking away the [...], and then the [...] which is in the end of ver. 33. was of necessity to be put in the front of v. 34. and from thence all the perplexednesse of the place, which is clearly taken away by the other read­ing.

i Note: [...] V. 35. That you may attend—] This rendring of [...], that you may decently wait upon the Lord without di­straction, is avowed by the Syriack, and the figure of [...] expressing one thing by two words, in the [...], will bear it very well.

CHAP. VIII.

1. NOw as touching things offered unto Idols, we know that we all have know­ledge. Knowledge puffeth up, but charity edifieth.]

Paraphrase 1. Now for that other part of your letter, which en­quires of the lawfulnesse of eating things offered to idols (on occasion again of the Gnosticks infusions) and accordingly speaks of the knowledge that you have (from whence the word Gnostick comes, see note on c. 1. c. and 2 Pet. 1. b. and Rev. 2. 6. that is, knowing men) that an Idol is nothing, and so that that which hath been offered to Idols may as freely and indiffe­rently be offered to Idols as any thing else, I shall now tell you, first, that we orthodox Christians have knowledge too, to wit that knowledge of our Christian liberty, and therefore need not be despised by those among you, who separate your selves from us, in the pride of your hearts calling your selves Gnosticks, which supposes all others ignorant but your selves; but our care is to joyne charity or the love of God with our knowledge, and that will encline us to suffer any thing for Christ's sake, and so we shall not need to goe to their idol-feasts, to save us from persecution, as the Gnosticks doe: and a little of this cou­rage and love of Christ is much better, tends more to our profit, then all that pretended deep knowledge of their liberty which the Gnosticks pretend to, and by that chuse to goe to the Idol-feasts, rather then confesse and suffer for Christ. (see note on Rev. 2. b.)

2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.]

Paraphrase 2. And therefore if any man please himself with an opinion of his knowledge, from such subtilities as these, and so come to despise other men, and not to consider what tends to their good and edification, this man (let him call himself Gnostick, or what he will) is farre enough from the true Christian knowledge, or from directing his knowledge to the right end, for that is charity, or the edification of his brethren.

3. But if any man love God, the same is known of him.]

Paraphrase 3. If any man love God sincerely, and so adhere to him in time of danger, or temptation, he truly knowes God, and consequently is known and ac­knowledged by God.

[Page 535] 4. As concerning therefore the eating of those things that are offered in sacri­fice to idols, we know that note a an idol is nothing in the world, and that there is none other God but one.]

Paraphrase 4. Having premised thus much concerning the name and sect of the Gnosticks, who are such assertors of their liberty to doe all things, and particularly in this matter think they have argued so subtilely for liberty to eat of the idol-feasts, to make that an indifferent thing, because forsooth an idol is nothing, I come now to the thing it self, by confessing their objection, that an idol indeed, according to the notation of the Hebrew word, is nothing, there being but one God, and all the heathen idol-gods being but fictions of theirs, so farre from being gods, that they are but the works of mens hands.

5. For though there be that are called gods, whether in heaven or in earth (as there be Gods many, and Lords many)]

Paraphrase 5. For though there be many called by that title, whether the celestiall and supreme deities, so esteemed among the heathen, or inferiour, of a second order, called Baalim, or Lords, agents and mediators between the gods and men, or whether the Sunne and Stars of Heaven, or men of the Earth deified. Theophylact.

6. Yet [...] But to us there is but one God, the Father, of whom are all things, and weto or for him [...] in him, and one Lord Jesus Christ, by whom are all things, and we by him.]

Paraphrase 6. Yet we Christians know and are assured that there is but one true God, the Creator of all things, to whom all mens prayers must be addressed, as to the supreme, from whom as we had our being, so we are to think our selves obliged to be his servants, and to make all our applications to him; and so likewise but one mediator, but one Lord, by whom all things were created, and by whom, as the only mediator betwixt God and us, all our prayers are addressed to heaven, viz. Jesus Christ.

7. Howbeit, there is not in every man that knowledge: for someor, wi [...]h the custome or common usage of the idol, untill this time, for the Kings MS. reads [...] with consci­ence of the idol unto this houre, eat it as a thing offered to an idol, and their con­science being note b weak is defiled.]

Paraphrase 7. But all men doe not know or think this, that these idols or heathen gods are nothing, (for sure they that are accustomed to worship them think they are something) nay 'tis clear that some men that are of opinion that idols are something, and who fear them as able to hurt, (and so that must confesse, that the eating of those feasts pollutes those that have cast off the worship of them) and that continue their custome and former heathen course to this very time, though they have received Christianity, doe still goe to idol-feasts as such, even now that they have received the faith of Christ; and their sick, that is, wounded, sinfull consciences, see note b. (that is, they that goe on still in this old hea­then practice, not yet laid down) are defiled or polluted by doing so. This is certainly a sinne in them.

8. But meat commendeth us not to God: foror, neither if we eat not, doe we [...] great matter, nor if we eat, do we come short, for the King's MS. reads [...] neither if we eat, are we the better; neither if we eat not, are we the worse.

9. But take heed lest by any means this liberty of yours become a stumbling­block to them that are weak.]

Paraphrase 8, 9. Now this being sup­posed, it will follow that he that goes to the idol-Temple with these, though he be not of their perswasion, may yet be a means of confirming them in their error, it being certaine that they will think he comes as they come, that is, with an opinion of that deity, and of the benefit he shall reap by eating of (that is, partaking in) the sacrifice, which inconvenience being counted of, there is no so great benefit to be reaped by going and eating there, as that it should be fit to incurre that dan­ger. For though neither eating nor abstaining be in its self in the sight of God of any moment, yet this care will befit every Christian, that he so use his own liberty, that he be not an occasion of sinning (or continuing in sinne) to those that are already in that erroneous sinfull course, by confirming them in it.

10. For if any man see thee, which hast knowledge, sit at meat in the idols temple, shall not the conscience of himbeing weak [...] which is weak beconfirm'd, [...] emboldened to eat those things which are offered to idols?]

Paraphrase 10. For if any man that, through an erroneous consci­ence, goes to those Idol-feasts, shall see a Gnostick (who within himself knowes an idol to be nothing, and therefore eats this but as ordinary meat) be at an Idol-feast and partake of it, will not he by this means be confirmed to goe on in his erroneous course?

11. or, Thy brother therefore for whom Christ died, growing sick through thy know­ledg, is destroyed, for the King's MS. reads [...] And through thy knowledge shall the weak brother perish, for whom Christ dyed.]

Paraphrase 11. And that Christian of an erroneous conscience (see note b.) shall be confirmed in his error and sinne, and consequent ruine, by occasion of this practice of thine, all which, through confidence of thine owne knowledge, without care of thy brothers heathenish errors remaining in him, thou hast been guilty of, which is a sinne in thee, not onely of uncharitablenesse to him, but of injury or robbery against Christ, in betray­ing a soul to ruine, for the saving of which Christ dyed.

12. But when ye sin so against the brethren, and note c wound their weak consci­ence, ye sin against Christ.]

Paraphrase 12. And though it should be granted that your presence at idol-feasts were no impiety against God, yet sure this uncharitablenesse against thy brother, bringing him to a confirmation in his sinfull practice, who through error is already in it, must be looked upon as an impiety and sin against God himself, who is concern'd in him.

13. Wherefore if meatscandalize my brother, [...] make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.]

Paraphrase 13. If therefore this my ea­ting in an idol-Temple of that feast, (or any use of my liberty in the same kinde) be an occasion of confirming any Christian in an erroneous sinfull practice, or bringing him to doe any thing which is unlawfull, I will sure deny my self the use of that liberty, be it supposed to be such as by the Laws of Christ truly belongs to me, when it shall prove of so dangerous consequence to my fellow-Christians.

Annotations on Chap. VIII.

a Note: [...] V. 4. An Idol is nothing] The meaning of this as­sertion of the Gnosticks, and concession of S. Paul's, that [...], an idol is nothing in the world, must be fetch'd from the notation of the Hebrew word [...], from [...] that signifies nothing, that which hath no exsistence, Job 13. 4. Jer. 14. 14. Zach. 11. 17. and from thence comes [...] idols, that is, so ma­ny nothings, so farre from being Gods that they are [...], nothing in the world, no parts of God's first creation, onely inventions and phancies of men, creatures of mens own creating, [...], saith Greg. Nazianzene, wicked men are the formers first, and then the wor­shippers of their wicked deities.

b Note: [...] V. 7. Weake] That [...] signifies being sick, in the New Testament, hath been formerly made clear, Note on Rom. 8. m. And being applied to the soul or conscience, as here, it must needs signifie the disease or wound or sicknesse of the soul or conscience, which is sinne or error. Thus in the Greek of the Old Testa­ment, Nahum 2. 5. where we read out of the He­brew, they shall stumble in their walk, there 'tis, [...] they shall be weak. And so gene­rally the Hebrew [...] impingere, and cespitare, to stumble, or fall on gal-traps, or any other mischief by the way, is rendred by the LXXII [...] being weak, because they are wounded and galled by these means, and so made unable to goe forward. So Rom. 14. 21. we have together in the same sense [...] and [...] being offended (or galled) and being made weak. So Rom. 5. 6. [...] when we were weak signi­fies when we were in a wounded, mortally wounded state, noted by when we were enemies in other places, and there by [...] v. 8. when we were [Page 536] sinners, and by [...] v. 6. impious or ungodly. So saith Theophylact, [...] in Ro. 5. 6. [...], weak, that is sin­ners, for weaknesse is sinne, as righteousnesse is health. And thus, 'tis clear, it signifies in this place, the dis­course being of those who take the idol-gods to be true Gods, and consequently that the eating or parta­king of their sacrifices, which is a part of the worship of those idols, will stand them in stead, prove benefi­cial to them, and therefore goe on purpose to those feasts and eat the idol-sacrifice, [...], as, or be­cause (or under that very notion, or upon that reason that) it is so; which certainly is an erroneous, and so an idolatrous, sinfull conscience, though it be in one that hath embraced Christianity. So v. 9. it is used again for these same men of those erroneous consciences, lea­ding them into that heathen sin, to whom a Christian's going to (or being present at, and eating of) their idol­feasts, though he eat it but as ordinary meat, will yet be a means of scandal, that is, an occasion of confir­ming them in their sinne. Thus again v. 10, 11. where they are called brethren, which notes that this heathen error was yet, [...], v. 7. continued among some Christians at Corinth, not the Gnosticks (for they pre­tended to know that an idol was nothing, and so pro­fess'd not to eat of those feasts as idol-feasts, but onely as of ordinary meat, who therefore are here warned to take heed that they doe not confirm these others in their sinne) but some more rude, ignorant, heathen Christians, that through the customarinesse of their former practice [...], the custome of the idol untill now, and secondly through their [...] c. 3. 1. their infancy or rawnesse in Christianity (which made S. Paul look upon them not as spiritual, but as carnal men, not as Christians, but Heathens still) and thirdly through the infusions of corrupt false teachers (mention'd in the following chapter, the wood, and the hay, and the stubble, v. 12▪ that must be fired out of the Church) and fourthly through fear of lo­sing all that they had by the heathen persecutors (which seemes to be mention'd c. 10. 13. and which occasion'd many to offer sacrifice in after-times, when Christianity had taken deeper root then it had yet at Corinth) were still in these dreggs and lees of Heathenisme, after their embracing of Christianity; which will be no wonder to any that observes in this very Epistle, that they thought all kindes of Fornication, and even Incest, no sinnes, c. 5. &c. 6. 15. suing one another at heathen tri­bunals, no sinne, c. 6. yea and believed not the Resur­rection, c. 15. And the villanies that were under pre­tense of Christian liberty practised by the Gnosticks, who took themselves to be persons of farre deeper knowledge, at the beginning of this Chapter, were yet as grosse and as heathenish and abominable as could be imagined, setting Christians at liberty from all their former obligations toward Husband, Master, Prince, and engulsing themselves in all the filthinesse in the world, 1 Tim. 6. Jude 8. From this explication of [...] will appeare also the notion of it Rom. 14. 21. where being placed also with [...] stumbling, and [...] being scandalized, it must needs signifie to sinne also.

c Note: [...] V. 12. Wound] [...] signifying to strike, or give any blow, and being here applied to the weak or sick, that is erroneous, sinfull conscience, and being paral­lel to [...] scandalize, v. 13. must be under­stood in a notion which will be common to that other. Thus he that layes a stumbling-block in any man's way, at which he falls or breaks his shins, or otherwise hurts himself, is said [...] to strike, or hurt, or wound him; and so it best agrees with this place, noting the con­firming that man in sinne, betraying him to all his after-commissions, whose conscience was before errone­nous, and his practices sinfull, which is as if in stead of curing a sick man, which sure stands in need of that charity, I should wound and hurt him more.

CHAP. IX.

1. AM I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are not you my work in the Lord?]

Paraphrase 1. And that you may not think that what I say c. 8. 13. of abstaining from many things that are lawfull, is magnificently and speciously, rather then with exactnesse of truth, spoken by me, I shall now mention my practices of this kind in other instances. And this the rather, because of another part of your letter, which mentions the deep knowledge of the teachers you have now among you, and intimates how I am despised by them, and that particularly for labouring in the works of my calling, making of tents, and so getting mine own living among you (see ver. 3. 4.) Now hereto I make this reply, that without the vanity of comparing with them, I may surely say four things of my self, 1. that I am an Apostle of Christ, called from heaven immediately to that office; 2. that I had no obligation to doe what I have done among you (see v. 4, and 19.) that is, to preach on free-cost to you, as I have, that I discern my Christi­an liberty so well, that I know I might have done otherwise; 3. that though I was none of Christ's followers here on earth, yet I have been equalled to them by seeing, and being spoken to by Christ out of heaven; and 4. that I am certainly he that converted you to the faith, that planted the Gospel at Corinth, and so surely am not unworthy to be considered by you.

2. If I be not an Apostle to others, yet doubtlesse I am to you: for the seale of mine Apostleship are ye in the Lord.]

Paraphrase 2. For the first of these, mine Apostleship, Whatever I am to others, I am sure I am an Apostle in respect of you. Your conversion to the faith is as great a confirmation of my Apostleship, as a seale is to an indenture or instrument, or particularly to the letters dimissory, by which messengers were wont to be sent to the Churches.

3. My apolo­gie to the [...] [...] Mine answer to them that doe examine me, is this,]

Paraphrase 3. For the second, that of my getting my living by my labour, the account which I give unto them that backbite me for this (as if I knew not the nature of Christian liberty, and so out of nicenesse of conscience, or scrupulosity durst not receive any reward from them to whom I preach) is this,

4. Have we not power to eat and drink?

5. Have we not powerto carry a­bout a sister woman [...] to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord, and Cephas?

6.or h [...]ve I onely and Barnabas [...] power, [...] Or I only and Barnabas, have not we power to forbear working?]

Paraphrase 4, 5, 6. That we know sufficiently that 'tis lawfull for us to take along with us in our travailes for the Gospel, a believing woman such as Phoebe, (see note on Rom. 16. a.) as freely as others of the Apostles generally have done, to provide for us in our preaching, that so we may be able to eat and drink, and yet not be forced to work with our own hands to get our maintenance (see Act. 18. 3. and 1 Cor. 4. 12.) I doe not believe that any greater burthen lies upon Barnabas and me, any greater necessity of getting our living by our trades, then lies upon others that have left their trades, and so I know my Christian liberty well enough.

7. Who goeth to warfare any time at his own charges? who planteth a vine­yard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?]

Paraphrase 7. For my Apostleship be­ing a kind of warfare in the scripture phrase, a planting a vineyard, a feeding a flock, in all reason, in all these respects, I may expect a sufficient maintenance from them to whom I have these many relations.

[Page 537] 8. Say I these thingsaccording to man [...] as a man? saith not the Law the same also?]

Paraphrase 8. Nay this is not onely rational discourse, but 'tis the doctrine of the Law.

9. For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the oxe that treadeth out the corn: doth God take care for oxen?

10. Or saith he it altogether for our sakes? for our sakes no doubt this is writ­ten; that he that plougheth, should plough in hope, and he that threshethor in hope of parta­king, for the King's MS. reads [...] in hope, should be partaker of his hope.]

Paraphrase 9, 10. For when 'tis there commanded that the oxe that treadeth out the corn, should, all the while he doth so, have liberty to eat of the corn be­fore him; that precept that seems to respect the oxe, belongs certainly to men, and signifies that men are obliged to reward all those that take pains for them, as the ploughman would never labour, were it not in hope of reward, and he that is at the pains of threshing, must in any reason have the encouragement of eating of the corn that he thresheth out.

11. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things?]

Paraphrase 11. And then much more we that have laboured spiritu­ally for your good, planted the Gospel among you, may think it but just and proportionable, that we receive some part of your wealth from you.

12. If others be partakers of this power over you, are not we rather? never­thelesse, we have not used this power, but suffer all things, lest we should hinder the Gospel of Christ.]

Paraphrase 12. This I know, The false Apostles that come among you make use of this power, and receive the fruits of it, and then may not I have great confidence to doe it? By what hath been said, 'tis clear we might require a maintenance from you, and that we know this our liberty, v. 1. but yet we have abstained from making use of it, and have rather chosen to take any paines our selves, Act. 18. 3. 1 Cor. 4. 12. yea and to suffer hunger many times (that you may not think we abstain from receiving from you, because we have no need of it) and so make no use of this claime of ours, as we might lawfully doe, (see note on c. 13. e.) rather then be thus burthensome to our auditors, on purpose designing this, that we may not hinder the course of the Gospel, or keep men from being alacrious and cheerfull in it, by making it charge­able to them.

13. Doe ye not know that they which minister about holy things,eat of that which is holy, or, feed by the [...]emple [...] live of the things of the Temple? and they which wait at the altar, are partakers with the altar?]

Paraphrase 13. In sacrifices 'tis clear that the priests (see note on Joh. 6. b.) eat part fo the consecrated offering, and all is not burnt upon the altar, the altar devours not all, but the priest divides with it, and eats or car­ries home some portions of the sacrifices.

14. Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel.]

Paraphrase 14. And accordingly God, that hath the free disposall of all mens estates, hath given an assignement to those that preach the Gospel, of so much out of their auditors substance, that they may be maintained by preaching it.

15. But I have used none of these things:yet have I not written [...] neither have I written these things, that it should be so done unto me; for it were better for me to dye, then that any man should make my glorying void.]

Paraphrase 15. But I have made no use of this privilege of an Apostle, but have preach'd to you on free-cost: And I doe not now speak of it, as if I would desire to receive any thing from you, for I am much better pleased to doe it thus, yea and I would rather choose to famish by doing so, then be deprived of this way of advancing the Go­spel, v. 12. I am so farre from murmuring or complaining of this, that I would not for all the world lose this comfort and joy, that I have preach'd to you without receiving any thing from you, it being farre a more blessed thing to give, then to receive.

16. Forif [...] though I preach the Gospell, I have nothing to glory of; for neces­sity is laid upon me, yea, woe is unto me, if I preach not the Gospell.]

Paraphrase 16. For I am commanded to preach the Gospell, and consequently by doing so I can expect no extraordinary reward from God; I doe no more then strict duty, (see note a.) I am sent by God with Commission to doe so, and that layes an obligation upon me, and 'twere a damning sin, if I did it not.

17. For if I doe this thing note a voluntary willingly. I have a reward: but if against my will, I have been intru­sted with a stewardship [...] a dispensation of the Gospell is committed unto me.]

Paraphrase 17. If I did indeed preach voluntarily without a com­mand, then even for my preaching the Gospell, as well as for my doing it without any reward, I might have some reason to expect some reward from God, as for an act of free-will offering: But seeing I doe it not so, now all that can be said of me, in respect of the preaching it self, is onely this, that I had a stewardship entrusted tome, and I discharged it, which if I had not discharged, I ought to be punished, and having discharged it, I can expect no future reward for doing that which I was bound to doe.

18. What then is re­ward to me? [...] What is my reward then? Verily, that when I preach the Gospell, I may make the Gospell of Christ without charge, that Iuse not [...] abuse not my power in the Gospell.]

Paraphrase 18. What is it then that shall bring me in a reward? whence shall my reward come? why, if I preach freely, and make no use of that liberty or power which I know I have, v. 12, 15, 17. (see 2 Cor. 11. 9, 10.) then this will be rewardable in me.

19. For though I be free from all men, yet have I made my self note b servant unto all, that I might gain the more.]

Paraphrase 19. For being obliged to no man, I have freely served all, preached to them without any wages, that I might be more likely to bring them to Christ.

20. And unto the Jewes I became as a Jew, that I might gain the Jewes: to them that are under the Law, as under the Law, that I might gain them that are under the Law:]

Paraphrase 20. In like manner I have denyed my self the use of my Christian liberty in many o­ther things also, observed many ceremonies of the Jewish Law, which I needed not to have done, but onely to gain the Jewes.

21. To them that are without Law, as without Law, (being not without Law to God, butobedient to the law of Christ, [...] under the Law to Christ) that I might gain them that are without Law.]

Paraphrase 21. To those that observe not the Law of Moses, I be­have my self in like manner (not as if I were irregular, but ruling my actions according to the Law of Christ and Christian liberty) that I may work on those that are not observers of Moses's Law.

22. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means [...]ve some.]

Paraphrase 22. To those which were not sufficiently instructed in the nature of their Christian liberty, I restrained my self of the use of mine, that I might attract those the more probably; and so I dealt with all other sorts of men, doing that which I thought most probable to win them to Christ.

23. All this I doe for the Gospel's sake, that I might be acopartner of it, [...] partaker thereof with you.]

Paraphrase 23. And all this for the propagating the Christian faith, that I may convert the more, that by so doing my reward in another world may be the greater.

24. note c Know ye not that they which note d run in a note e race, run all, but note f one receiveth the prize? note g so run, that ye may obtain.]

Paraphrase 24. You Corinthians have the Graecian games in one part of your country, and therefore cannot be ignoraof the custmes of those, particularly how in that of running in a race, though many runne, yet onely one comes formost to the goale, and consequently onely one receives that reward, which by the lawes of the game belongs to him that comes first. Doe you therefore so run, and so it becomes us all to doe, that we may come foremost, and so receive the prize.

[Page 538] 25. And every man thatis a com­batant, [...], [...] striveth for the mastery, note h observes a strict absti­nence is temperate in all things: now they doe it to obtain a note i fading corruptible crown, but we anunfading incorru­ptible.]

Paraphrase 25. Now every man that undertakes any of those com­bats or strifes, binds himself to strict lawes of abstaining from all such things as are hurtfull for him, doth nothing but what is in order to his designe. These indeed in those heathen games, meerly to get a crown of leaves, or boughs, which presently fade or wither; but we Chri­stians, that we may obtain an unfading, durable crown.

26. I therefore so runas not at uncertain­ties; I so cuffe as not beating , not as note k uncertainly; so note l fight I, not as one that note m beat­eth the aire:]

Paraphrase 26. My running therefore is not as if I knew not my way, or my reward, if I run well; my cuffing is not a bare brandishing my fist in the aire, which hath no adversary to strike at, or misses him when he strikes.

27. ButI strike my body, and get it under me, le [...]t ha­ving been a herald to others, my self should become a reproba [...]e I note n keep under my body, and note o bring it into subjection: lest that by any means, note p when I have preached to others, I my self should be note q a cast­away.]

Paraphrase 27. But (as in one of the exercises, mixed of cuffing and wrestling, they give blew eyes and falls to the adversary, so) I macerate my self, and bring my self under by denying my self those indifferent liberties, which I might enjoy, lest having prescribed to others the way of striving, and getting the victory, and the crown, I my self should miscarry, and misse of it.

Annotations on Chap. IX.

a Note: [...] V. 17. Willingly] What is the meaning of [...] to doe any thing voluntary, or, as a voluntier, appears by severall parts of the Context, 1. by the op­position to [...] involuntary, as that is explain'd by a necessity is laid upon me, and woe is to me, if I preach not, &c. v. 16. and I am intrusted, or a trust is reposed in me, v. 7. For that notes the involuntary action to be that which is by law required, and cannot be omitted without sinne and so becometh necessary So saith Theo­phylact, [...], [...], [...], by these words, If I am intrusted, 'tis manifest he means that I doe it not of my self, but perform the Lords com­mand, for this is to doe it involuntary. And therefore to doe it [...] voluntary is to doe it of ones self, with­out any command or obligation on him to doe it. So Theophylact interprets it, [...], it signifies, if this were not committed to me as a trust, but I did it of my self. 2dly, [...] By the mention of [...] boasting v. 16. and 2 Cor. 11. 9, 10. for that implies what is done, to be done without obligation, and above that which was ne­cessary by engagement of any precept. And so 3ly, by [...] I have reward here, [...] and v. 18. for reward signifies a return or retribution to somewhat, which a man was not bound to doe. So the phrase is used among the Jewes, and Maimonides hath a rule, Mor. Neb. l. 3. c. 17. Ei datur praemium, qui injussus aliquid facit, to him a reward is given, who doth any thing un­bidden. And therefore the whole phrase here, [...] must thus be rendred most clearly, not if I doe, or shall doe, this voluntary, as supposing that possi­ble that he may (for speaking of preaching the word, he had before said, that necessity was laid upon him, and therefore he cannot be free, or at liberty to doe or not doe it) but, as suppositio non ponit, a supposition doth not affirm, so the [...] is to be rendred, if, that is, on sup­position that I did this voluntarily, a reward would then belong to me, [...], but seeing 'tis not so, seeing I doe it not of my own instinct, but by appointment from God, &c. [...], therefore there is nothing heroical, or matter of holy emulation, or ambition in it. And accordingly it followes that the matter of preaching being to him distinctly under pre­cept, there was but one thing which could bring him any reward, viz. the [...] making it costless to the auditors, [...], v. 18. in not making use of that power which he had, that is, the power of receiving maintenance from others, v. [...]. which he might most lawfully have done, v. 7, 12, 14. and which Cephas and others freely did, v. 5. and the not using it would therefore be thankworthy with God, and yield him some reward from him. To this purpose clearly S. Chrysostome, [...], one was a precept, the other a virtuous action of his choice, [...], for what is done above the command, hath proportionably a great reward. [...] And again of the word [...] necessity, that it referres to the command, [...], in opposition to the freedome, or liberty, of receiving v. 12. So again Theophylact, [...], &c. Preaching the Gospel is a command, and so a debt, and if I doe it, there is no great matter of virtue in it, [...], but to preach without charging them, is the ambition of my free will, or choice, and in that respect there is place of boasting, or I may boast. And so S. Augustine, Potuit beatus Paulus ex Evangelio sibi victum quaerere, quòd maluit operari, amplius erogabat; Blessed Paul might get his food by preaching the Gospel; but in that he chose to labour with his hands, he erogated the more, did more in Gods service, then by any particular precept was required of him.

b Note: [...] V. 19. Servant to all] Servants or [...], bondmen or slaves were wholly in the power of their masters, they had power of life and death over them, much more of their bodies for labour, without giving them any wages or reward. To doe all that they are com­manded is but the due debt to their masters, which if they perform, they are not praised, but punished if they doe it not; whereas they that are free, if they doe any office for any, they may in reason expect to be pai'd for it. So here S. Paul being a free man, no slave to the Corinthians, that is, under no obligation to preach without maintenance v. 1. might in reason expect from them reward for all his service, his preaching, &c. but he did all this for nothing, [...] and that he calls [...], his serving them as a servant doth, with­out any wages, or as though he were their servant.

c Note: [...] V. 24. Know ye not—] The discourse that here begins, and goes on to the end of the Chapter, is all per­fectly Agonistical, no way to be explained but by ob­servation of the customes in the Grecian games or [...]. Of these there were four most famous in Greece,

[...],

in the Anthologie, l. [...], the Olympick, Pythian, Ne­ [...]aean, Isthmian, differing one from the other onely in the places of the [...] or celebrations. The last of them, the Isthmian, were kept among the Corinthians, and that occasions his speech in this place, [...]; doe you not know? as presuming their particular knowledge [Page 539] of all those customes which he is about to mention or referr to.

d Note: [...] Ib. Runne] In every of these four [...], there were five exercises, as was said Note on Rom. 9. l. Wrest­ling, Cuffing, Running, Leaping, Quoiting, [...], which the Anthologie sets downe with some little change, [...].’ putting [...] for [...] not very fitly. Beside these five single ones, there was another kind made up and compounded of the two foremost together, Cuffing and Wrestling both, and because to the performing of that all kind of strength and agility was required, it was therefore called [...] from [...] strength, not from [...] to overcome. Now the particulars that are here referred to are onely two of these, that of [...] or [...] running, the third of the five, and this of [...], the one compounded of the other two; the former of these in this and the two next verses, the latter in the last verse of the Chapter.

e [...] [...] od. 13. Ib. A race] [...] was the space wherein they run, [...], [...] &c. saith the Scholiast on Pindarus, it was three hun­dred cubits long.

f Note: [...] Ib. One receiveth] This race is open to all to run in, that is, to all that aspire to the crown or prize, who come from all coasts to that end, and from thence the agones were called [...] or frequentiae, places of meeting or assembly. But when never so many ran, there was no possibility for above one to overcome, to wit, he that came foremost to the goale, for to him one­ly the reward or prize belonged, which was called in their idiome, [...] [...] bravium, or [...], which two words differ no more then [...] and [...], the first in respect of the [...] that adjudges, the second in respect of the [...] that receives it. This he was said [...], or [...], or [...] (see note on Rom. 9. l. (Phil. 3. c.) which we render by receiving, or ob­taining, that is, catching of the prize or [...] from the top of the goale, the [...], or judges, having passed their sentence that he hath overcome & it belongs to him.

g Note: [...] Ib. So run] The [...] here referres to the lawes or rules of the agones, the observing of which was as ne­cessary toward the obtaining the victory or prize, as the swiftnesse was. For in the race, there was not only the two termes, from whence, and to which they ran; the first called [...] and [...], the latter [...], but also [...], the rule, a white line marking out the path, within which they were to run, [...], the middle space be­twixt the two termes, from which, and to which they ran, or leaped, saith Jul. Pollux: and if they trans­gress'd or ran over it, they did not [...] 2 Tim. [...] 2. 6. run regularly, and consequently they lost the prize; so saith S. Chrysostome, [...], if they doe not absolutely passe through, and perform all things that befit the combatants, they are never to be crowned. Nay, if others observe aright (that they were bounded with swords on one side, and the river Alpheus on the other) the danger was greater then that of losing the prize, if they transgressed, they not onely lost, but fell into the river, or on the swords point; which is very applicable to our Christian race. Beside these many other [...] lawes, or rules, of combating there were, all which were to be observed in order to obtaining the crown, and that is the meaning of the [...] here, so run.

h Note: [...] V. 25. Is temperate] What is here meant by [...] will be best collected by recounting the manner of the Athlet [...] in preparing themselves for the games; first Negatively, that it was not by [...] temperance or thin diet, but directly the contrary, many times [...] cramming, forcing themselves to eat, that by that means they might become [...] and [...], fleshly and corpulent. So saith [...]. 1. p. 266. Lucian of Damosias the Athleta, whom Charon durst not take into his boat, [...], ha­ving such a weight of flesh about him. To this agrees the phrase among Physicians [...], and athle­ticè and pancraticè valere, for a full habit of body. So Julian of Constantius, Or. 1. p. 19. that he did not think agree­able to an Emperor [...], that famous full habit of the combatants, or palaestrita [...], and therefore that he used [...], neither much meat, nor prescribed either for quantity or quality, [...] but any that came next to hand. By which it appears, that the farther he was from the diet of the Athletae, the more temperate he was esteemed, but yet withall that the diet of the Athletae was a prescribed, set diet, both for quali­ty and quantity, prescribing so much, and of those kinds which were fittest for the turn, to give them a full habit of body, and requiring them to force it upon themselves.par. in Eth. l. 2. c. 2. And Andronicus Rhodius gives the reason of this, [...], strength is acquired by receiving much nourishment. It will not then be proper to render [...] here by temperance, especially when Suidas labours a whole page together to prove that it differs [...] from temperance: But one of these three notions will be agreeable enough to it, and will by the way set down the manner of preparing them to their games. 1. It may be rendred continence; so the word signifies in the mat­ter of Felix Act. 24. 25. and I conceive, Gal. 5. 22. and 2 Pet. 1. 6. where the addition of it to [...] knowledge, seems to referre to the Gnosticks of that time, which pretended to great knowledge of their Christian liberty, and by that fell into all uncleannesse and incontinence. So Tit. 1. 8. it signifies, being an­nexed to [...] clean or pure, and differing from [...] temperate, which went before. And then the meaning of this phrase here will be, that whosoever fits himself for these agones, either wholly abstains from women, or for the time containeth, according to that of Horace, De Art. Poet.

Qui cupit optatam cursu contingere metam,
Abstinuit Venere, &c. And so saith Eustathius

on Homer [...], The combatants, all the time of their combating, were not permitted to come neer women. Var. Hist. l. 11. c. 3. So Aelian of the Tarentinus Luctator, [...], he knew no­thing of venery all the time of his combating. So Clem. Alexand. speaking of the Athletae, saith they did [...], contain in respect of their bodily exercise, and abstain from venery. And s in Ignatius's Epistle to the Phi­lippians, [...], if any be pure and continent, &c. And after this example it was, that the ancient Christians that contained strictly, and lived a virgine chast life, were call'd [...] exercisers, and thence Hesychius renders [...] continence, by [...] exercise. A second possible notion of [...] may be to signifie a constancy of mind in abstaining from all things that are hurtfull; so doth Suidas render it [...], abstaining from evil, and in Hesy­chius, [...] is [...],in Jo [...]. c. 31. 1 and so saith S. Chryso­stome of Jobs great constancy in avoiding the occasions or beginnings of sinne, that he did [...], goe beyond iron or adamant in constancy of mind: and agreeable to this saith the Italian note here, S'dstiene de tutte le cose che possino esserli in qual si voglia modo d' impedimen­to, He abstains from all things that can in any manner be hindrance to him. SoBibl Pa [...]. Gr. to 1. p. 1035. C. Antiochus Hom. 6. [...], We mean abstinence [Page 540] not onely from meats, but that which is comprehensive, that is, abstinence from all things that are forbid­den; and so it may be applied to the matter in hand of abstaining from the use of Christian liberty, when that abstaining may tend to the edifying of the bre­thren, or be profitable to his ministery. Lastly it may signifie his having all things in his power, [...] (see Note on c. 7. b.) and then the meaning of the place will be, that the combatant keeps a mastery over himself, suffers not himself to be brought under the power of any thing, but is superior to all carnal desires, first conquers himself, then attempts victory over o­thers also; first subjugates one desire, denieth himself the use of one liberty, then of another, and so [...] gets all into his power.

i Note: [...] Ib. Corruptible Crowne] The ground of this phrase [...] a corruptible fading crown hath been mentioned, Note on Rom. 9. l. For in all those famous games of Greece, that were so honourable in respect of their institution, their authors, and the celebrity and concourse of people to them, there was yet no reward proposed or obtainable by any of them, but the leaves of some plant, or boughs of some tree, which therefore Lucian calls [...], [...] p. 321. a leafy crown, and in the person of Anacharsis sufficiently derides, [...]. [...] p. 727. to which is opposed not onely the [...] here, but more clearly the [...] 1 Pet. 1. 4. the not-fading crown, the not-withering inheri­tance; to which perhaps may be applied also that of Heb. 12. 11. where having made mention [...] of [...]hem that are exercised, he saith there is laid up for them [...] a peaceable fruit, which, saith Peter Fab [...]r, denotes the crown made of the Olive tree, the embleme and token of peace.

k Note: [...] V. 26. As uncerteinly] The phrase [...] re­ferres to the form or manner of the stadia or courses a­mong the Grecians, wherein every racer had his course chalk'd out to him, both the place where he set out, the goale whither he went, and the way that he pass'd, so that unlesse a man win [...]ed he could not but see perfect­ly, and know (for [...] and [...] uncertainty and ignorance are all one in Hesychius) which way he must goe, and whither aspire. To this may be farther added the [...] certainty of the victory, and the as­surance that he shall have the crown, if he doe regular­ly perform the race and overcome. So in Lucian saith Anacharsis, [...] [...], If they labour so, when the victory is uncertain and doubtfull, &c.

l Note: [...] Ib. Fight] Here is the allusion changed from that of Running, to the other of Cuffing (for that is the par­ticular notation of [...] and [...]) or rather to that of [...], compounded of Cuffing and Wrest­ling, and so of which [...] was a part, for so saith S. Chrysostome here, [...], &c. the Apostle speaks of two exercises, racing and that called pancratium, (see Note d. and o.)

m Note: [...] Ib. Beat the aire] [...] or [...], beating, or striking, the aire belongs to that of Cuffing, a praeludium or preparative to which was [...] fighting with, or beating, the aire, which Virgil de­scribes by

—Alternáque jactat
Brachia protendens, & verberat ictibus auras.

He thrusts out his armes one after another, and beats the aire with his blowes; andin Hermot. p. 219. Lucian, [...], If you see a com­batant exercising before the combate, kicking into the aire, and with his fists giving it an empty blow. This was onely a brandishing before the fighting, of which saith Budaeus on the Pandects p. 74. that there is nothing more ordinary then that they that excell in skill and dexterity at this, (so that they can before they meet with their adversary, shew their readinesse to take all advantages of striking and wounding the enemy) yet when they come to fight in earnest, and proceed à pro­lusione ad cruentum discrimen, from the prolusion to the bloody combat, conciderint statim animo, nec artis suae praeceptorum meminerint, miscarry and fall pre­sently in spirit, and forget all the precepts of their art. Where the opposition between this beating of the aire, and bloodinesse of the combate, coming to sharps, as we call it, may give us the understanding of that phrase, Heb. [...] 12. 4. Ye have not yet resisted unto bloud, stri­ving against sinne, all that they had yet suffered being but a [...] or [...] as it were, they were not yet come to the real blowes, had but been in some skirmishes as yet. Another notion there may be of this phrase, to signifie the missing of the adversary, and hitting the aire onely. So saith Eustath. on [...], they that contend by cuffing doe many times misse, and move their hands (that is, strike) to no purpose. And thus will it here agree with the former phrase [...] for as those that cuffe in the darke, though they strike never such [...] saith Aristotle, luckie blowes, yet many times misse their aime, wound nothing but the aire; so here, should the Apostle not be perfectly skill'd in the [...] or combate he was about, he might often lose his blowes, but being perfectly instructed in his race, and what will bring him first to the goale, and being entred into the lists with his adversary, and set knowingly about his businesse, as it followes, [...], he plaies the pancratiasta notably.

n Note: [...] V. 27. Keep under] What is the notion of [...] hath been formerly touch'd on, Luk 18. 5. and though there it signfie by a secundary borrowed signi­fication to reproach, or put to shame, yet here 'tis cer­tainly in a primary notion, to strike under the eye, or in the face, as the [...] were wont to doe. This being here joyned to [...], and applied to the matter in hand, of denying himself the use of his Christian li­berty, must be rendred (according to the notion of [...] which is Hebrew for [...] my body, before men­tioned, Note on Rom. 6. a. and is no more then [...] my selfe) I doe give my self blew eyes, as in Cuffing the combatant doth the adversary, pugnis ductis cae­stibúsque impactis lividum reddere, I use great severi­ty upon my self.

o Note: [...] Ib. Bring it into subjection] [...] to bring un­der, belongs to Wrestlers, who strive to throw the fel­low-combatant, to get him under them, that so he may not be able to resist or strike. And this being adjoyned to the former is the character of [...], accor­ding to the plain words of Aristotle, Rhetor. l. 1. c. 5. [...], &c. [...], He that can oppresse and get down his adversary, is cal­led good at wrestling; he that can strike him down with the fist, an able cuffer; but he that is for both these is the pancratiasta. And so the plain sense of the place applied to the matter in hand will be this, That the Apo­stle is so farre from making use of all his Christian li­berty, that, saith he, I subdue and bring my self down, I bind my self to abstain from many things, which I might very lawfully enjoy, to labour with my hands, and suffer many hardships, which I need not; and all this to acquire the crown, which belongs not to the idle person, or to him that doth no more then he is bound to, but to him that enters the lists, and overcomes there, and in order to that

Multa tulit fecítque—sudavit & alsit,

Abstinuit, &c. Thus is fasting expressed by the Ara­bians, that 'tis sui domatio & depressio, & subjugatio concupiscentiae, (see Greg. Abul Farai De Araebum mo­ribus p. 29.) the taming and depressing of himself, and subjugating of concupiscence. And so Philo Judaeus [Page 541] speaking of immoderate fasting (lib. Pejorem insidiari meliori) saith, they doe [...], by fasting and ill usages subdue their body and mind, as wrestlers doe their adversaries; and accordingly this of fasting, &c. is ordinarily sty­led [...] and [...], exercise, relating to these agones.

p Note: [...] Ib. When I have preached] [...] in the Olympick or Isthmian games is the praeco or Herald, (the word by its origination seeming to come from the Hebr. [...] clamavit & proclamavit, to crie and proclaim, and from thence [...] and [...] by an easie change) whose office it was from a scaffold or eminent place to proclaim the combate that was to be entred, to call the Agonistae, to name the prizes, to admonish the Athletae, to animate them, to set them the lawes of the agones, to subject all to the examination of the judges, and as they shall determine, to pronounce the conque­ror. So in Isidor. Pelus. Epist. l. 3. [...], he proposes the combate, and proclaims the conqueror and conquered. Such are the Apostles under Christ, at once [...], and [...], heralds and crowners, saith Isidore, pronouncing, proclaiming, citing, admonishing, binding, loosing, pronouncing some conquerors, and [...] rejecting others are unworthy.

q Note: [...] Ib. A Cast away] What [...] signifies, hath been said in Note on Rom. 1. h. to miscarry, and lose the re­ward that he is contending for. Thus in good Authors [...] and [...] are all one, and are opposed to [...] being crowned or rewarded. And so that will be the importance of this close of the Apo­stle, that he denies himself many things which he might enjoy, as combatants are wont to doe, puts himself to many hardships also, that (whilst he is an Apostle to others, directing them to that course that will bring them to their crown, to wit that of self-denial and the cross, by which Christ our captain attained it before us) he may not himself miscarry, or be found unworthy to receive it.

CHAP. X.

1.But I would not have you ignorant [...] MOreover, brethren, I would not that ye should be ignorant,that our fathers were [...] how that all our fathers were note a under the cloud, and all passed through the sea,]

Paraphrase 1. Now, my brethren, for those of you that count your selves so acceptable to God, such eminent, and, as you think, spiritual persons, that have attained to an high pitch of excellence and perfection, and so call your selves Gnosticks, see ch. 3. 1. I desire that you should remember that the antient Israelites had many high dignations from God, many miraculous works afforded toward them, and yet were not all very acceptable in Gods eyes; and so it may well be with you also: As for example, not onely Caleb and Joshua, that came to Canaan, but even all the rest of the Jewes (all which perish­ed in the wildernesse beside them two) had the favour of the cloud to overshadow them, (as you Gnosticks say you have, what­soever you doe) and so also passed through the Red sea, and were miraculously preserved by God (and yet after perished in the wildernesse.)

2. And were all baptized unto Moses in the cloud, and in the sea.]

Paraphrase 2. And that cloud and that passage through the Red sea, which were used as means to confirm the ministery of Moses, to assure them that he was sent to them by God, and so were a kind of baptizing them into the belief of the doctrine of Moses, and were a type of our baptisme, were allowed to them all.

3. And did all eat the same spiritual meat,]

Paraphrase 3. So the Manna also that came down from heaven, and in that was a type of Christ, (and which was indued by God with a speciall excellency, such various relishes, to agree with every ones tast, noting the various gifts of the Spirit among us Christians) was rained down among them all, and gathered by all, and so all, as it were, partakers of spirituality, fed from heaven miraculously.

4. And did all drink the same spiritual drink: (for they drank of note b that spiritual rock that followed them, and that rock was Christ.)]

Paraphrase 4. And they all (those that perish'd, as well as others) drank the water which came out of Horeb, which flowed miraculously, & copiously, & as the Jewes now affirm, followed them for their use a great while, & that rock signified Christ; so that in effect all the wicked which perished, as well as others, had mystically tasted of Christ, and so were partakers of this spiritualnesse as well as others.

5. But withthe most [...], many of them God was not well pleased; for they werestrawed, or destroyed [...] over­thrown in the wildernesse.]

Paraphrase 5. And though they had so many degrees of miracles afforded them by God, so many degrees of spiritualnesse, yet were they not finally in the favour of God, but were destroyed, and their carcasses scattered in the wildernesse, all of them, except onely two, after all this.

6. Nowthese were types of [...] [...] these things were our examples, to the intent we should not lust after evil things, as they also lusted.]

Paraphrase 6. And these passages of story are very observable and exemplary to us, that you that count your selves spiritual, and pretend to such high perfections and privileges, should keep your selves pure from base sensual lustings, lest you perish after their examples.

7. Neither be ye idolaters, as were some of them, as it is written, The people sate down to eat and drink, and rose upto be [...] note c to play.]

Paraphrase 7. And that you should not fall into the snares of ido­laters, some of you going still to the idol-sacrifices, as ye were wont to doe before your conversion to the faith, (see ch. 8. 7.) others, as the Gnosticks, being present at those feasts out of a confidence, that they knowing the idol to be nothing, are not pol­luted by going thither (ch. 8. 10.) and imitating the idol-worshippers in their filthy unnatural bestial sinnes (for so the Gno­sticks did) and so follow the example of those Israelites of whom 'tis said, that from their idolatrous feasts they fell into fil­thy bestial sinnes, the rites of those heathen festivities.

8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.]

Paraphrase 8. Neither let us Chri­stians fall into those sins of fornication and other villany, as the Israelites did at Shittim, Num. 25. 1. after their idol-feasts v. 2, 3. and were destroyed 23000 of them. A judgment that might deserve to be considered by the Gnosticks of this age in the Church of Corinth.

9. Neither let us tempt Christ, as some of them also tempted, and were destroy­ed of serpents.]

Paraphrase 9. Nor let us loath and be weary of the Gospel, as the Israelites did Manna, Num. 21. 5. and for it were destroyed by serpents, v. 6. and yet so doe many of you by the Gnosticks infusions among you, which are quite weary of that heavenly Christian temper of purity, and chastity, and sufferings, which Christ commended to his disciples Mat. 5. you must have security from persecutions, and withall the flesh-pots of Aegypt, the carnal heathen sins, which were allowed in their worships: And for these two causes it is that you goe to their idol-feasts, to avoid persecution, and to gratifie your lusts.

10. Neither murmure ye, as some of them also murmured, and were destroyed of the note d destroyer.]

Paraphrase 10. Nor be you guilty of that sinne of murmuring at Gods dispensations under the Gospel, the nature of those precepts which there he hath given us, as if the heaven promised were a good heaven, but the way thither, the duties to be performed, rough and unpassable (unlesse you may have) our carnal joyes afforded you.) For this were just after the manner of the Israelites, who brought up an evil report upon the land of Canaan, Num. 13. 32. and from thence fell a murmuring c. 14. 2. and were swept away by the destroying Angel, that is, the plague, v. 36. and c. 16. 41.

[Page 542] 11. Now all these things happened unto them for ensamples; and they are writ­ten for our admonition, upon whom the ends of theages [...] world are come.]

Paraphrase 11. All these sinnes and judgements on those Israe­lites, who were vouchsafed such wonderfull mercies by God, which were his people under his immediate conduct, had so much of his Spirit among them, and yet sinn'd so foully, and were destroyed so miserably, are all emblemes of our estate, if we doe not beware of their sins, and they are set down in the old Testament, as warnings for us Christians.

12. Wherefore let him that thinketh he standeth, take heed lest he fall.]

Paraphrase 12. And therefore let him which is the most spiritual among you, that seems to himself to stand the firmest, take care that he fall not into these carnal sins, which bring such ruine along with them.

13. There hath no temptation taken you, buthumane [...] such as is common to man: but God is faithfull, who will not suffer you to be tempted above that you are able; but will with the temptation also make apassage out [...] way to escape, that ye may be able to bear it.]

Paraphrase 13. And though some mo­tives there are now among you that may tempt you to joyne with the heathen in their idolatries, to wit, the persecution of the heathens, among which you live, yet ought not this to work much upon you, to drive you out of your reli­gion: For first, these are but ordinary, and to be look'd for, (see note on Rom. 6. b.) and besides, God that hath promised not to suffer his servants to be afflicted, that is, tempted (see note on Gal. 4. a.) above their strength, will be sure to make good his promise, and will give you a way of escaping their terrors, if you continue faithfull and constant, that you shall be able to bear whatsoever befalls you.

14. Wherefore my dearly beloved, flee from idolatry.]

Paraphrase 14. To conclude therefore, let no temptation bring you to yield to these sins that are in their idol-feasts, (see note on ch. 5. 1.) nor at all to be brought to sacrifice with them.

15. I speak as to wise men: judge ye what I say.]

Paraphrase 15. I need not speak more plainly to you, what I mean by idolatry, you are wise enough to know: see note c.

16. The note e cup of blessing which we blesse, is it not thecomuni­cation [...] communion of the blood of Christ? The bread which we break, is it not thecommuni­cation communion of the body of Christ?]

Paraphrase 16. The Christian feast of bread and wine in the Lord's supper, is the exhibi­ting to us (see note on Mat. 26. 26.) the making us partakers of the body and blood of Christ (see note on Act. 2. c.) and is by us all acknowledged to be so; and therefore sure the joyning in an idol-feast is a participating of the idol-God.

17. For we being many are oneloaf [...] of the [...] bread, and one body; for we are all partakers * of that oneloaf [...] [...] bread.]

Paraphrase 17. And all we that do partake of that one feast, are by that supposed to be one body, of the same kind one with another; and so in like manner if ye joyn with heathens, and partake of their idol-feasts with them, ye are to be supposed of the same lump and mould with those heathens.

18. Behold Israel after the flesh: are not they which eatthe sacri­fices [...] of the sacrifices, par­takers of the altar?]

Paraphrase 18. In the Jewish sacrifices 'tis a known thing, that not onely they that sacrifice (the priests) but all they also that eat of any part of the sacrifice (the people) are said to perform ser­vice to God, to eat, as it were, and drink with God at the altar, and to partake of all the benefits that come from God upon the sacrificers.

19. What say I then? that the idol is any thing? or that which is offered in sacrifice to idols is any thing?]

Paraphrase 19. I need not then affirm (that which the objection c. 8. 4. denyed, viz.) that an idol is any thing, or that that which is offered to a false God is in it self at all different from any ordinary meat, from the contrary of which the Gnosticks concluded, that there is no unlawfulnesse to joyn in eating at an idol-feast.

20. No, but that [...] But I say, the things which the Gentiles sacrifice, they sacrifice to de­vils, and not to God: and I would not that ye shouldbe parta­kers, [...] have fellowship with devils.]

Paraphrase 20. No, I need not come to examin that nicety, 'tis suf­ficient to say in plain words, that those sacrifices of the heathens are sacrifices to devils, and that whosoever eats of the feasts joyned to those sacrifices, doth communicate and joyn, and doe service to devils, and I would not have Christians guilty of that.

21. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lords table, and the table of devils.]

Paraphrase 21. The Sacrament of the body and blood of Christ, wherein we communicate with, and partake of the benefits of the death of Christ, will not well agree with communicating of, and joyning with devills, see Rev. 13. note a.

22. Doe we provoke the Lord to jealousie? are we stronger then he?]

Paraphrase 22. Doe we joyn devils in competition or rivality with God? doe we think that we shall dare to give our selves up to all idolatry and heathen sin, and yet that God will not punish us? when in the second commandement he hath express'd his jealousie against those that take in any other rivall into their worship, and threatned to visit and punish for it.

23. All things are lawfull for me, but all things are not expedient: all things are lawfull for me, but all things edifie not.]

Paraphrase 23. Many things there are, (see c. 13. note i.) which I might lawfully doe, but that they are hurtfull and disadvantageous to others, tend not to their edification, but to the scandali­zing of them, either bringing them to, or confirming them in some sinne.

24. Let no man seek his own but every onethat which is a­nothers [...] anothers wealth.]

Paraphrase 24. And 'tis not fit that any should be so intent on what is lawfull for him in respect of himself, or what is for his own advantage, as to neglect the benefit and advantage and edification of others.

25. Whatsoever is sold in the shambles, that eat,making no iniquiry [...] asking no question for con­science sake.

26. For the earth is the Lords, and the fulnesse thereof.]

Paraphrase 25, 26. And whereas you object that some portions of the heathen sacrifices are sold in the markets among other meat, and that therefore, if it be not lawfull to eat what is offered to idols, ye must not ear what ye buy in the shambles, because that may be such, and then this is a great retrenchment of your Christian liberty, by which ye may lawfully enjoy any of God's creatures; I answer, that in that case I may lawfully [...]at whatsoever is there sold, and not think my self bound in conscience to enquire and examine, whether what I meet with there were a portion of an heathen sacri­fice or no: For if no man be present to see and know that that which I eat is such a portion, or if I know it not my self, then sure I am guilty of nothing my self, nor can any other come to any hurt by this means.

27. But if [...] If any of them that believe not bid you to a feast, and ye be disposed to goe, whatsoever is set before you, eat, asking no quesion for conscience sake.]

Paraphrase 27. Nay farther, if it be at an heathens own table, where 'tis more probable that such portions of their sacrifices are to be met with, then 'twas in the shambles, yet there also ye may eat freely of all, and never think your selves bound in conscience to enquire whether there be any of those portions of their sacrifices there.

[Page 543] 28. But if any man say unto you, This is offeredthe King's MS. reads [...] in­stead of [...] in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake.] note f The earth is the Lord's, and the fulnesse thereof.]

Paraphrase 28. But in case any man take notice that that which is before you was a portion of an idol sacrifice, and punctually tell you of it, then you are not to eat of that, lest you confirm that man in (or betray him to) the sinne of idolatry by your example not understood by him aright, and so offend against a conscience.

29. Conscience, I say, not thine own, but of the others: for why is my liberty judged of another man'sor, conscience, if I with thanksgi­ving par­take, for the Kings MS. rea [...]s [...] conscience?]

Paraphrase 29. When I say a consci­ence, I mean not thine own but that other man's conscience; That is, that thou art in this case to abstain for the sake of that other man's conscience, lest he be betrai'd to sinne by that meanes, v. 28. and not for thy own; for there is no reason in the world that that other man's conscience should make that simply unlawfull to me, which I receive as a gift of God, and acknowledge it from him, that is, render it altogether unlawfull, abstracting from the scandall annex'd, which were otherwise (by the liberty which Christ hath given) perfectly lawfull to me.

30. For if I by grace am a partaker, why am I evill spoken of for that for which I give thanks?]

Paraphrase 30. And certainly, abstract it from that case of scandall, and there will be no reason to find fault with, or accuse me for eating of that before which I say grace, blesse God for it, and eat it meerly as a blessing of his, without any respect unto any idol-god whatsoever.

31. Whether therefore ye eat or drinke, or whatsoever ye doe, doe all to the glory of God.]

Paraphrase 31. The onely thing then considerable in this matter is the scandall, which tends to the dishonour of God, and betraying men to, or confirming them in sinne, and that must be pro­vided against, and care be taken, that in every bit I eat, or action I doe, I may not dishonour God, or doe hurt to my brother.

32. Give none offence neither to the Jewes, nor to the Gentiles, nor to the Church of God.]

Paraphrase 32. Let nothing you doe be apt to betray any man to sin, whether it be Jew or heathen on one side, or Christian on the other.

33. Even as I please all men in all things, not seeking my own profit, but the pro­fit of many, that they may be saved.]

Paraphrase 33. Even as in my mini­stery, I conform my self to all men, so as may be most for their advantage, not for my own, (see note on Rom. 14. c.) that by some means or other I may bring them to embrace the Gospel, ch. 9. 20, &c.

Annotations on Chap. X.

V. [...]. [...] 1. Under the cloud] The Jewes have a known saying, (see Note on Lu. 13. c.) that he that enters in­to Gods Covenant, is gathered under the wings of the majestatick presence. See Maimonides Tit. Isuri bia. cap. 13. Whensoever, saith he, a Gentile will enter into covenant [...], and be ga­thered under the wings of Gods presence, or glory, or majesty, &c. The foundation of this speech is to be taken from that plain truth, that God obliges himself to take care of, and protect all those that undertake obedience to him; but the peculiarity of the expression referres to the manner of Gods exhibiting himself in the holy of holies, viz. by the Cherubims wings over­shadowing the covering of the Arke, to represent to us, that as the bird covers and defends the yong ones with her wings spread over them (to which our Saviour re­ferres Mat. 23. 37.) so doth God, that is every where present, peculiarly exhibit himself to those that keep his covenant, and think upon his commandements to doe them. And what was thus represented in the Ta­bernacle and the Temple, was before more really ex­hibited in the departure of Israel out of Aegypt; For there we find mention of the cloud and the fire, Exod. 13. 21. in, or by which, (the cloud by day, and the fire by night) God went before, or conducted, them. Where first it must be remembred, that this going before doth not necessarily denote any distance of space from them, so as a guide goes before the rider, when he is onely to teach, or direct him the way, and he followes after, but (as was more agreeable to their condition at that time, who were to be shielded and protected, as well as led, and that protection noted by Gods going before them, the same God going behind them too, The Lord shall goe before thee, and the holy one of Israel shall be thy reward) an encompassing them on every side. So in in Pi [...]ki c. 44. f. 40. Rabbi Eleezer [...] the pillar of cloud encompass'd the camps of Israel as a wall invirons a city; and there­fore when it is said Exod. 14. 19. that the pillar of the cloud went from before their face, and stood behind them, I suppose it must be interpreted by v. 20. that the inner part of the cloud that was next the Israelites, being a lightsome part, and the external superficies of it not so, (now, when the Aegyptians pursued the Israe­lites) the cloud was so disposed, as to be behind, as well as before them, shining round about them, and yet so to be (in respect of the luminous part of it) confined to them, as to give light onely to the Israelites, but none to the Aegyptians that followed them. And secondly, that the word pillar applied to it is not to be looked on as a solid body, standing, and fastned on the ground, and so still passing before them, but as pillars were antient­ly built hollow, as a kind of house, or dwelling-place, (and accordingly Simeon the Anchorete is call'd [...], because he dwelt alwaies in a pillar) a concave body over their heads, and so coming down to the ground, like wings inclosing and encompassing them on every side; and accordingly 'tis here said that they were [...] under the cloud, (and so the cloud over them, not placed or fix'd before them) which is all one with what is express'd in other places by the clouds over­shadowing them that it comes upon, hovering over them, as a dove before it lights on any thing; to which the Psalmist referres, when he saith, under the shadow of thy wings I will rejoice, and thou shalt hide me under thy wings, &c. 3dly, That this pillar of cloud, and of fire, were all one, viz. a bright, shining cloud, such as is described Mat. 17. 5. [...] a light­some cloud overshadowing. For that the same word in Hebrew signifies both light and fire, hath been for­merly observed (see Lu. 22. 56.) and that a fiery or lightsome cloud, though in the day time, when the Sun shines, it shineth not, doth yet shine in the night, and give light, as fire, 'tis evident. And this may yet be farther demonstrated by a passage of Pindarus in his description of Aetna,

[...]
[...]
[...]
[...]
[...].

Which is, in his poetick expression, this plain histori­cal truth, that it wa [...] ordinarily seen in Aetna, that it Vsu venie­bat [...]lisque videbatur in­terdiu fuma­re Aetnam, nectu [...]am­migerare. A. Gell. Noct. A [...]. l. 17. c. 20. sent out smoke in the day time, and flames of fire in the [Page 544] night: and though that Poeme which Virgil left im­perfect, hath confounded the times, and not taken no­tice (in his imitation of Pindar) of the distinctions of seasons, noted by him in the words [...] and [...], yet hath he also mentioned both the smoke & the flames, the first in the style of a black cloud,

—atram prorumpit ad aethera nubem
Turbine fumantem piceo—

the latter by great Globes of fire going up to hea­ven,

Attollítque globos flammarum, & sidera lambit.

Just as here a darke smoky cloud in the day time, when the Sun outshone it, and made the light of it use­less and indiscernible; and a fiery flaming shining cloud in the night, when they needed such a conduct. And that I suppose is the reason why here is mention onely of the cloud, not of the fire, though in Moses there is mention of both. All this being thus premised, it ap­pears first, how fitly it is here said by the Apostle, that our fathers, that is, those Israelites that then went out of Aegypt, were under the cloud, and pass'd through the sea, these two being varied phrases of the same im­portance. For it must first be remembred that the Israelites pass'd not so through the Red-sea, as to goe over it, entring on one side, and going out at the other, but came out again on the same side that they went in, as appears Num. 33. 6. (where before their passing through the sea, they pitched in Etham, in the edge of the wildernesse) compared with v. 8. where after their passing through the sea they goe three daies journey in the wildernesse of Etham. [...] And therefore secondly, this passing through the sea must be their entring into the channel, so as the sea first gave way to them, and then returned up to the shore again, drie ground being left to them in the midst of the channel, and the sea incom­passing on every side of them, before them, behind them, on the right hand, and the left, and so as the cloud environ'd them, in like manner the sea envi­ron'd them also, and as they were protected and secured by the one, so they were by the other. And therefore 2dly, from hence it also appears, why it is here said of them, [...] &c. that they were baptized in the cloud, and in the sea, and why by both baptized into Moses. For Ba­ptisme being among the Jewes (as well as Christians) the ceremony of initiation of all that entered into the Covenant, by the same reason that such are said to be received under the wings of the divine presence, they may also be said to be baptized in, or with, the cloud, and sea, that covering them with the cloud, and in­vironing them with the sea, being on God's part the re­ceiving them under his protection to bring them safe to Canaan, and so to perform to them his part of the Co­venant, and on their part, an obligation to be for ever obedient to God, under the conduct of Moses; the assuming of which, is being baptized into Moses. And this may serve for the literal explication of the verse, as it belongs to the fathers. Now for the application of it to the matter in hand, to which it is accommoda­ted by the Apostle, it seemeth to lie thus. The Gno­sticks were great pretenders to liberty, by reason of their being spirituall and perfect; and among the branches of their heresie, Saint Irenaeus insisting at large on Marcus's followers, observes of them, among other things, their pretence that they were [...], naturally spirituall, by which meanes, said they, no sinne was able to defile them, any more then gold was defiled by being in a sinke, or the sun-beams by shining on a dunghill; then that they had a shield, or cloud, or covering, which whatsoever they did made them [...] invisible to the Judge, and that this be­long'd to all that had their [...], redemption, as they styled their Baptism. That these Scholars of Mar­cus were after the Apostles time, there is no doubt, but yet being branches of the Valentinians, it is to be thought that they did, as the same Irenaeus saith of them, take the old doctrines of the Gnosticks, and [...] accommodate them to their own manner of speaking; and so we may, from what we finde in these latter, discern the deceits of those for­mer hereticks, that unclean sink of the Gnosticks, that pretended to that perfection of knowledge, called them­selves the spirituall, and Simon their leader pretending that he was that God the Father that appeared in Mount Sinai, they were those Israelites, shielded by him with the cloud, carryed safe through the Red-sea, and had a speciall kinde of Baptism, or [...], which they, by their [...], that is, mystical interpre­tations of Moses writing, made proportionable and parallel to the severall things here named of the Israe­lites, v. 2, 3, 4. And this seems to occasion the Apo­stles discourse in this place, where following their lan­guage of themselves, and supposing, but not granting them parallel to those Israelites that were so miracu­lously led and fed, he shewes by their example, that if they goe on in their sins, they must expect that usage that the Israelites then had, viz. to dye in the wilder­nesse, and not come to Canaan.

b Note: [...] V. 4. That spirituall rock that followed them] The Jewes have now a relation, whether by way of story, or of parable, that the water that came out of the rock in Horeb, Exod. 17. 6. or the streams that flowed, or overflowed, Psal. 78. 20. did follow the Israelites through their journeying in the wildernesse: and that it did so may appear probable, because in that dry wil­dernesse we hear no more of their wanting water, till Cadesh, which was some 3 6. years after this, when they had taken a contrary way in their journeying, by which means (as also by God's making this new tryall of them, and to that purpose ordering the change of their journey) that water might now cease to follow them, which before, as long as the miraculous flowing lasted, might naturally, without any new miracle, follow them all their voyage. This saying of theirs S. Paul makes use of in a mysticall sense, making Christ indeed to be the rock in a spirituall sense, and that Christ, fol­lowing (coming really, so long after, into the world) but even then (so long agoe) spiritually, and in power present among them.

c Note: [...] V. 7. To play] That the word [...] here is to be taken in an unclean sense, may appear probable by the use of the word mocking among the Jewes. This will be discerned by the Hierusalem Targum on Gen. 21. 9. on that of Ismael's mocking; In stead of these words in the Hebrew, Sarah saw the sonne of Hagar mocking, they read by way of paraphrase, Et vidit Sara filium Aegyptiae facientem opera mala, quae fieri non opor­tuit, illudentem, & cultum p [...]regrinum exercentem, And Sarah saw the son of the Aegyptian doing evill works which ought not to be done, mocking, and exer­cising strange worship. Where the opera mala quae fieri non oportuit, the evil works that ought not to be done, are the [...] 2 Pet. [...] 2. 7. and [...] 1 Pet. 4. 3. that is, those unnaturall filthy sins which were so ordinary among the heathens, used as part of their Gentile-wor­ship, and those, it seemes, noted by the phrase of illu­dere or mocking, which there and here, and in other places (according to the civility of the sacred style) is made use of, rather then others which signifie more grosly those acts of unnaturall filthinesse. So Rabbi Solomon mentions an interpretation, that Ismael had committed uncleannesse, and that that is the meaning of the Hebrew [...] to mock, Gen. 39. 17. And Lyra on that of Gen. 21. saith that the Hebrew word is equivo­call, and signifies ludentem, idololatrantem, occidentem, & coeuntem, vel lascivientem, mocking, committing Idolatry, killing, commiting uncleannesse and wanton­nesse. And then there will be little doubt but the words of the same Targum on Exod. 32. 6. (the place from [Page 545] which the words in this place are taken) & surrexe­runt sibi ludentes cultu peregrino, and they arose mock­ing themselves after the strange, or heathen, worship, may belong to that also. To which purpose 'tis farther observable that [...] (which may well be resolved Synonymous to [...], but cannot so well be mistaken for playing as the other may, but distinctly signifies illu­dere to mock) is the rendring of [...] (which is the word in Exodus whence these words are cited) Gen. 39. 14, and 17. in that story of Po [...]iphar's wife and Joseph, and certainly signifies uncleannesse there. Thus Tobit 3. 18. where Anna to shew her self free from all un­cleannesse, [...] from all sin of, or with man, v. 17. addes in Saint Jeromes translation, nunquam cum ludentibus miscui me, I never associated my self with them that mock'd; where no doubt Un­cleannesses are meant, and 'tis probable that the Greek, which he translates ludentibus was [...], though our Greek copies wholly leave out that part of the period. And if the comparing of the story, Act. 7. 41. where 'tis said in this matter [...] they rejoyced in the works of their hands, be apt to incline to the other interpretation, as supposing that [...] to play is all one with [...] to rejoyce, and consequently that both denote their dancing before the idol, it will be easily answered, [...] that [...] rejoycing there signi­fies most properly the rejoycing at a feast, Lu. 12. 19. and 15. 23, 24, 29, 32. and 16. 19. and so following the offering of sacrifice to their Idols, shall note the sa­crificall feast, and be all one with eating and drinking here, but not with [...], whether playing, or mocking, that attends it; and so still [...] may fitly thus be in­terpreted, especially when in this place it followes im­mediately after [...] lusters after evill thing [...] (in the notion that [...] to live ill is used by Phavorinus in the word [...] wanton, [...] that is, for this very sin, and so [...] ilnesse Rom. 1. 29.) and is at­tended with [...] neither let us commit for­nication, &c. referring to that other act of the like sin, Num. 25. 2, 3. and thence, I suppose, it is, that to his exhortation of flying from Idolatry ver. 14. he sub­joyns v. 15. I speak to wise men, judge ye what I say, not willing to speak more plainly, or to adde more words on that subject, (see Note on Eph. 5. f.)

d Note: [...] V. 10. Destroyer] That which is here called [...] destroyer is in the Hierusalem Targum Exod. 4. 26. called perdens, and that there explained by Angelus mortis, a messenger of the Lords ver. 24. that came to kill him. This is otherwhere called the de­stroying Angel; for what is here said, they were de­stroyed by the destroyer, is in the story from whence 'tis taken, Num 14. 37. they died by the plague before the Lord. So the Angels that came to Lo [...]'s house are sent to destroy the city, Gen. 19. 13. In all which and many more places where plagues are said to be inflicted of God by Angels, it doth not appear that the Angels used as instruments of those plagues, are the fall'n An­gels or devils, but those heavenly that wait on God to execute his wrath, as well as conveigh mercies. Thus God's coming with his Angels is an expression of destru­ctions, [...] and yet those are [...] holy myriads, [...] Jude 14. or multitudes of heavenly Angels (see Note on Jude d.)

e Note: [...] V. 16. Cup of blessing] The Jewes used to con­clude the feast wherein the Paschal lamb was eaten with a cup of wine. This they called [...] the cup of praising, because they sang an hymne at that time, see Mat. 26. 30. and [...] of blessing; and from thence the receiving the wine in the Sacrament being by Christ instituted after his paschal supper is here called by that title. Of the word [...] to blesse, see Note on Mat. 14. c.

f Note: [...] V. 28. The earth is the—] If these words be to be read in this place, the meaning of them will be, that in a matter of this nature of eating, they have little tem­ptation to sin against conscience, when they consider the great store of other food, even all the plenty of the world, which they may lawfully enjoy, and let the idol-sacrifices alone. But the King MS. which leaves them out, seems to be in the right (and 'tis easie to imagine how the transcribers might here insert them on occasion of [...] here, the same words after which v. 25. these words had followed) and then the 29th ver. will immediately adhere to the end of v. 28. because of conscience; Conscience, I say, &c. which connexion will be otherwise disturbed.

CHAP. XI.

1. BE ye followers of me, even as I also am of Christ.]

Paraphrase 1. And doe ye in like man­ner, as oft as there is occasion for the good of others, deny your selves the use of your Christian liberty.

2. Now I praise you, brethren, that you remember me in all things, and keep the [...]aditions [...] ordinances as I delivered them to you.]

Paraphrase 2. Now for you that have written this letter to me, and asked my advice in all these particulars, I cannot but commend you, that ye have been so mindfull of my doctrine, that ye have adhered so close to it, that ye have not been seducible by any false teachers in any of these particulars, but have appealed to me, for my opinion of them.

3. But I would have you know that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God.]

Paraphrase 3. To proceed then to your next quaere, in order to matters of decency in the Church, it is fit for you to consider the subordination of persons in the Church, viz. that as Christ in respect of his office of mediator is under God, but above all men, so the man being under Christ is above all women, and consequently that their garb in the Church must be proportionable to this.

4. Every man praying or prophecying, having his head covered,reproach­eth note a dishonoureth his head.]

Paraphrase 4. Every man that doth any office in the Church, that either praies, or expounds the word of God, or sings Psalms, &c. (see note on Luk. 1. m.) if he doe it with his head and face covered, this is indecent, against the liberty and dignity of his sex, it being a signe of shame and infamy in a man to have his head and face covered.

5. But every woman that prayeth or prophesieth with her head uncovered,reproach­eth, note a. dis­honoureth her head: for it is even all one as if she were shaven.]

Paraphrase 5. But every woman that doth any office in the Church, that is imployed as a member of a congregation, joyning with the Minister, whether Pastor, Prophet, in discharging of any Christian duty, such as is prayer, or expounding, or singing Psalmes, &c. (see note on Luk. 1. n.) and hath her head or face uncovered, this is contrary to decency in her, against the modesty and meeknesse of her sex, as much as it is for her to cut her haire, and weare it as men doe.

6. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.]

Paraphrase 6. The use that is made of the not cutting a woman's haire, of letting it be worn at the length, is that it may be a kind of veile or covering to her, ver. 15. which is an argument that as 'tis uncomely or unfashionable for her to have her haire cut after the mann [...] ▪ of men, so it is uncomely to [...] her head uncovered after the manner of men, the distinction of sexes being to be maintained in the one as well as in the other.

[Page 546] 7. For the man indeed ought not to cover his head, for as much as he is the image and note b glory of God: but the woman is the glory of the man.]

Paraphrase 7. For the man indeed is to be uncovered, that being a signe of power and majesty, and man (being the image of God, and a beam and irradiation, as it were, of God) is an image of his power and majesty, and therefore ought so to appear; but the woman she is but the beam of the man, having no power but from him, and so her subjection to the husband being her duty, she therefore is to be covered, which is a signe of that subjection.

8. For the man is not of the woman, but the woman of the man.]

Paraphrase 8. As you know in the forming of man and woman, the woman was made of the rib of the man, and so is to be resolved inferior to him.

9. Neither was the man created for the woman, but the woman for the man.]

Paraphrase 9. And the creation of the woman was, that she might be the helper, ministerial and usefull to the man, not so the man to the woman; which is another proof of her being inferiour to him, and that a reason still, why she should wear a covering on her head, especially in the time of divine service, where her behaviour ought to be most decent, and agreeable to her condition.

10. For this cause ought the woman to havea covering note c power note d on her head, note e because of the Angels.]

Paraphrase 10. And especially when the Angels are generally belie­ved to be present in the places of God's publick worship, this piece of decency in the woman, her being covered, ought most strictly to be observed, as we will be most carefull of doing no indecent thing in the presence of such pure divine spirits.

11. N [...]verthelesse, neither is the man without the woman, neither the woman without the man in the Lord.]

Paraphrase 11. But this inferiority of the wife to the husband must not so be urged, that the man being independent from her, should be thought to have no respect unto her, (which may be seasonable to tell the Gnosticks, who were great despisers of marriage) any more then the woman should be from the man.

12. For as the womanwas out o [...] [...] is of the man, even so is the man also by the woman; but all things are of God.]

Paraphrase 12. For as the woman was formed out of Adam's rib, so all the sons of Adam were born and conceived and propagated by women, and man and woman united by God, from whom all things are.

13. Judge in your selves, is it comely that a woman pray unto God un­covered?]

Paraphrase 13. But for that of wo­men's behaviour in the place of publick service, judge you by what is decent among you, is this decent for her to have her head uncovered in time of divine service?

14. Doth not even note f nature it self teach you, that if a manweare his haire at length, 'tis reproach, [...] have long haire it is a shame unto him?]

Paraphrase 14. Doth not the univer­sal custome of all nations make this distinction between sexes, that men wear their haire cut, and that is decent in them?

15. But if a womanweare [...] haire at length, note f. have long haire, it is a glory to her: for her haire is given her for a covering.]

Paraphrase 15. And women do not, but weare it at length, and that is decent in them: and to what purpose is this, but that their haire may be a kind of vaile or covering to them?

16. But if any man seem to be contentious, we have no such custome, neither the Churches of God.]

Paraphrase 16. And if after all this, any man will farther contend in this matter, all that I shall adde is, the constant custome of all the Apostolicall Churches, that women in the Churches should constantly be veiled, and that may be of sufficient authority with you.

17. NowThis I warn you of, and com­mend you not, for the King's MS. reads [...] in this that I declare unto you, I praise you not, that you come to­gether not for the better, but for the worse.]

Paraphrase 17. Now one thing there is wherein you are much to be blamed, that your assemblies are not so Christian as they ought.

18. For first of all, when ye come together in the Church, I heare that there be divisions among you, and I partly believe it.]

Paraphrase 18. For first I am told, and I have some reason to be­lieve it, that there are divisions and factions among you, which expresse themselves in your assemblies.

19. For there must be alsodivisions [...] heresies among you, thatthe sin­cere [...] they which are appro­ved may be made manifest among you.]

Paraphrase 19. And indeed there is some good use of be made of divisions among Chr [...]stians, that so the honest and orthodox may be more taken notice of.

20. When ye come together therefore into one place,it is not, or 'tis not possible, [...] this is not to eat the Lord's supper.]

Paraphrase 20. That which I am to blame in you is, that your publick common meetings, which should be as at the table of the Lord, to eat a Church-meal, a common Christian feast, are indeed much otherwise, none of that communicativenesse and charity among you, as is required in such, see Note on Act. 1. f.

21. For in eating every onetakes his own supper, for the Ks MS. reads [...] taketh before other his own supper; and one is hun­gry, and another is drunken.]

Paraphrase 21. For at your feasts of charity accompanying the Lord's supper, which were intended for the relief of the poor, and wherein all the guests are to be equal, no man to take place, or eat before another, no man to pretend any right to what he brought, but every man to contribute to the common table, and to eat in common with all others, this custome is utterly broken among you; he that brings a great deale, falls to that, as if it were in his own house, at his own meal, and so feeds to the full, whereas another, which was not able to bring so much, is faine to goe hungry home; and so your meetings are more to feed your selves, then to practise a piece of Christian charity, to which those sacramental assemblies were instituted.

22. What have ye not houses to eat and to drink in? or despise ye the Church of God? andput them to shame that have nothing [...] shame them that have not? what shall I say to you? shall I praise you? In this I praise you not. [...] you in this? I praise you not.]

Paraphrase 22. This certainly is to doe as you were wont at home, and you may as well stay there and doe thus; this is quite contrary to the institution of Church-meetings, and the not onely sending away hun­gry, but even reproaching and putting to shame those that are in want, and are not able to bring any great offering along with them. This sure is a great fault among you.

23. For I have received of the Lord that which I also delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread,

24. And when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you; this doe in remembrance of me.]

Paraphrase 23, 24. For from Christ it was that I received (though I were not present there) what I delivered in my preaching among you, that Christ, when he instituted his last supper, took, and blessed the bread, and then eat it not all himself, nor preferred any one before ano­ther by a more liberal portion, but gave it in an equall distribution to every one at the table, and that as an expression and token of his life for all of them, without preferring one before another, and then appointed all disciples to imitate this action of his, to meet and eat as at a common table, not one to engresse all or deprive others, and so to commemorate the death of Christ, and the unconfined mercy of that, by this significative typical charity of theirs.

[Page 547] 25. After the same manner also he took the cup when he had supped, saying, This cup is the NewCovenant [...] Testament in my blood; this doe ye, as oft as ye drink it, in remembrance of me.]

Paraphrase 25. And when supper was ended, he took also the grace-cup (see note on c. 10. e.) and delivered it about, telling them, that this action of his was an emblem of that covenant of grace and bounty, which he would s [...]ale in his blood to all, without respect of persons, and commanding them to imitate and commemorate this im­partiall charity of his, whensoever they met together at the holy table.

26. For as often as ye eat this bread, and drink this cup,declare ye [...] ye doe shew the Lord's death till he come.]

Paraphrase 26. And doe ye, saith he, in all your sacred festivals thus shew forth to God and man, this gracious act of my bounty in giving my life for my people, and continue this ceremony till I come again at the end of the world.

27. So that [...] Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.]

Paraphrase 27. So that to offend in this kinde against this insti­tution of this feast, by doing contrary to the universal charity designed therein, is to sin against the body and blood of Christ, to take off from the universality of Christ's goodnesse and mercy in that death of his.

28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.]

Paraphrase 28. It is therefore fit that every man examine himself throughly, whether he be rightly grounded in the faith of Christ, of which this Sacrament is an emblem, and accordingly when upon examination he hath also approved himself (see note on Rom. 2. f.) when he is fitly prepared, let him come to that table, and partake of it in a Christian manner.

29. For he that eateth and drinketh unworthily, eateth and drinketh damna­tion to himself, not note g discerning the Lord's body.]

Paraphrase 29. And he that doth come without that prepara­tion, and so understands not the truth of Christ's universall mercy in his death, signified by this institution of the Lord's supper, or consequently receives it not in an holy manner, incurres damnation, in stead of receiving benefit by such eating and drinking of it.

30. For this cause many are weak and sickly among you, andSome [...] many sleep.]

Paraphrase 30. And the want of this due preparation to, and performance of this duty, the factions and divisions that are among you, have brought many punish­ments upon some of you, afflictions, (see Gal. 4. a.) diseases and death it self, as was threatned upon those who at the feast of the Passeover put not all leaven out of their houses, Exod. 12. 19.

31. For if we wouldExamin [...] judge our selves we should not be judged.]

Paraphrase 31. Which had never fal­len upon you, if you had not by such faults needed admonition and discipline, God never punishing them that doe not stand in some need of being awaked thus, and stirr'd up by his punishments.

32. But when we are judged we are chastened of the Lord, that we should not be condemned with the world.]

Paraphrase 32. And when we are pu­nished, 'tis for our good, that being reformed by stripes, we may be freed from those punishments which fall on the unreformed to all eternity.

33. Wherefore, my brethren, when ye come together to eat, tarry one for another.]

Paraphrase 33. To conclude then, when ye meet at one of these Christian festivals, have that care and charity to all others as well as your selves, that all eat together by equality, as having a common right to a feast of charity, that so ye may celebrate it as ye ought to doe.

34. And if any man hunger, let him eat at home, that ye come not together to condemnation.As for the other things I will when I come give appoint­ment for them, [...] And the rest will I set in order when I come.]

Paraphrase 34. And he that cannot do thus, let him stay at home, and eat there, for he may there dispose of himself as he please, which here he must not doe: and his making no difference be­twixt a meale at home, and this Christian festival in the assembly, is a great sin in him, and may expect punishment accordingly. For the other particulars mention'd by you, I will deferre the ordering of them, till I come my self unto you.

Annotations on Chap. XI.

a Note: [...] V. 4. Dishonoureth his head] It was a part of the punishment of malefactors among severall nations, to have a covering put over their faces; and therefore in the Roman form of giving sentence this was part, Ca­put obunbite, Cover his head, and that [...]long'd to the whole head, the face also. So among the Persians in the story of Hester, c. 7. 8. the word went out of the Kings mouth, and they covered Hamans face. And this seems to be the literall notation of [...], having over the head, which is here used, so having up­on the head, as comes down upon the face also, as that differs from [...], having the veile upon the head onely. This therefore, which was the fashion of condemned persons, is justly said [...], to reproach, or shame his head.

b Note: [...] V. 7. Glory] The Hebrew [...] signifies both glo­ry and beam (the beams of the Sunne being so glorious, that all glory is described by them) and is rendred both by [...] and [...], and one of them may be here taken for the other, [...] glory for [...] beam or irradiation, such a beam which flowing from another, derived from another, implyes that from whence it flowes to be more honourable. Or else the word may signifie similitude, likenesse, in both places of this verse; for so it is used by the Septuagint, Num. 12. 8. [...], the similitude of the Lord, and Psal. 17. 15. [...] thy likenesse, where the Hebrew hath [...] in both places. And so here it will agree with [...], the man is the image and similitude of God, and the woman of the man.

c [...] de Dom. Ma [...] c. 3. V. 10. Power] What the word [...] signifies here will be best conjectur'd, not by hearkning to the criti­call emendation of Jacobus Gothofredus, who would read [...] the Latine exuviam in stead of it, but by looking on the Hebrew word which signifies the wo­man's hood, or veile, and that is [...], whose theme [...] signifies dominion or power over any thing or per­son, according to which notion of the theme, the word [...] must needs be answerable to the Hebrew [...] and consequently, though it signifie power primarily, is yet fitly set here to signifie a veile (and by the Vul­gar translation in some copies rendred velamen) by the same proportion as [...], deduced from the root signi­fying power, is put for a woman's veile, Cant. 5. 7. and Isa. 3. 23. and so Gen. 24. 65. and 38. 14. and ex­plain'd by the Targum by [...] a veile, peplus, the­ristrum, such as Rebecca and Tamar used. And this more fitly in respect of the discourse, or rationall impor­tance of this place, which v. 8. proves that the woman should weare a covering in token of her husband's power over her.S [...]crates Hist. l. 3. c. [...] So when Eustathius a Bishop of Se­bastia in Constantine's time, among other things [...], caused women to be polled, against him the Councell of Gangra made aCan. 17. Canon in these words, [...], [Page 548] if any woman for some exercise of pretended pie­ty shall poll her haire, which God gave for a remem­brance of subjection, let her be excommunicate, as one that dissolves the ordinance of obedience, or subordina­tion, of the woman to the man. So Photius Epist. 210. The women ought to be subject to the man, [...], and bear the signe of her subjection, a covering on her head, which he there sets as the meaning of this place. As for that on which this whole interpretation is founded, the custome of using one Greek word for another, when the Hebrew signifies both, it hath been formerly observed, Note on Mar. 14. f. and need not now seem strange, or be repeated again.

d Note: [...] Ib. On her head] The woman's head signifies her head and face both, which were customarily covered with a veile, and 'twas counted immodest to be with­out it, according to that saying of Rabbi Abraham in the Talmud, tract. Sota, that the bare uncovering of the head is immodest for the daughters of Israel. See Schickard De jure Regio p. 134. Thus among other writers also. Plutarch in Problem. Rom It is the custom (and consequently decent) for women to come into the pub­lick covered, and for men uncovered. And Clemens Alex. Paedag. l. 2. c. 10. [...], [...], [...], 'Twas appointeed that the heads and faces of women should be covered and shaded, and that the beauty of the body should not be a snare to catch men. p. 58. So saith Dicaearchus of the Thebanes, [...], Their heads and fa­ces were all covered as with a mask, and nothing but their eyes to be seen. And so of the city of Tarsus (Saint Paul's countrey) saith Dio Chrysostom, Or. 1. Tars. that the women came so attired into publick, [...], that no part, either of their face, or the rest of their body, might be seen. And for those that have not used, or reteined that custome of wearing veiles or cove­rings, yet the universal custome of women among all people, is to wear their haire at length, and that is use­full to cover their faces, and necks, and shoulders, and that is the reason of the mentioning their long haire, that nature teaches them, v. 15. and that it is as fit for her to be shaven as uncovered, v. 6.

e Note: [...] Ib. Because of the Angels] The presence of God in any one place more then in another is not easily concei­vable by any. And therefore that any place should be called his house, or place of residence, his temple where­in he dwels, 2 Cor. 6. 19. must needs be in some other respect, and what that is, is sufficiently explicated by Jacob, who upon the vision of Angels at Luz a­wakes, and say [...], that the place was venerable, and that God was in it, and that it was the house of God; which concludes that the appearance or presence of Angels is that from which God is said to be peculiarly present any where, and which fits that place to be God's house; and thus Eccles. 5. 5. when we read, from the Hebrew, before the Angel, the Septuagint in­terpret it [...] before the face of God, ma­king the Angel and God's presence all one. Thus Psal. 68. the Myriads of Angels are said to be God's Cha­riots, places to receive God, as he is said to sit on the Cherubims, and to flye on the wings of the wind, or Angelicall spirits, Psal. 18. Agreeable to this was it, that God was said to be in the Arke between the Cheru­bims, and that the Arke was therefore called the glory, the Schechinah or inhabitation of God, and many things of this nature in the Old Testament (see Note on Mat. 3. k.) And proportionably, both under the Old and New Testament, the Angels have been thought to be present in the places of God's publick service. Thus Phil. [...]. p. 541. speaking of the hymnes of Mo­ses, saith they were composed [...], with all kinde of harmony and symphony, that men and angels, which attend, doe hear, making the Angels, as well as men, auditors of the hymnes in the Temple, and, as it followes, [...], overseers to look that all be done as it ought. So Tertullian De Orat. Angelo adhuc oratio­nis adstante, c. 12. the Angel of prayer standing by. So Chry­sostome speaking of the disorderlinesse of some in the Church, [...]; saith he, know­est thou not that thou standest with the Angels? [...]; thou sing­est with them, praisest God with them (referring questi­onlesse to the antient form in the Liturgy, with Angels and Archangels, &c. we laud and magnifie, &c.) and standest thou laughing? Agreeable to which is that of the Psalmist in the Septuagint translation, Psal. 138. 1. [...], In the presence of the An­gels I will sing unto thee; which that it belongs to the Temple, appea [...]s by that which followes v. 2. [...], I will worship toward thy holy temple, that is, the Sanctuary, they standing in atrio, in the court, not in [...] in the Sanctuary, when they worshipp'd. So in S. Basil's Liturgy we have this form, [...], &c. [...], O Lord our God that constitutest the orders and hosts of Angels in heaven for the mini­stery of thy glory, make thy holy Angels enter with us, that we may officiate and praise thy goodnesse together. Thus saithon 1 [...]. 1. 8. Procopius of God, that he doth by the Angels [...], exhibit himself, or appear peculiarly in the Temple. And so in the very heathen Plutarch ( [...].) speaking of the [...], which differ little in their notion from that of Angels among Christians, he saith of them, that they are [...], [...], overseers of their divine offices, and priests of their my­steries; and Iamblichus to the same purpose, that every Temple hath its keepers. Which being supposed and taken for granted, the account will be clear, why the woman must be covered because of the Angels, that is, that she ought to doe that which was most decent, in that place where the Angels were present to behold them, and that yet more particularly, when she hath those Angels (which use to be present in such places) for her example also, who by covering their faces use to testifie their subjection toward God; for so we read of the Seraphim, Isa. 6. 2. with two wings they cover­ed their face. To which Photius addes Epist. 210. that the Angels are [...], lookers on, and witnesses of the womans production out of the man.

f Note: [...] V. 14. Nature] What is meant by [...] here, which is said to teach that men are to cut, women not to cut their haire, may be guess'd, first by the practice and vow of the Nazarites, of never cutting their haire, which yet was allowed and commended by God in some men, which it would not have been, if the practice had been against the law of Nature, or if that were the notion of [...] here; secondly, by the words precedent v. 13. [...], &c. is it decent? which though it belong to the womans praying uncovered, yet when being uncovered and cutting her haire are made unfit upon the same principle, v. 6. the [...] or de­cency will be an interpretation of the [...] nature, as [Page 549] v. 6. [...] uncomely is applied to both the being sha­ven, and uncovered; thirdly, by the notion of [...] in other Authors for custome, so [...] customes are acquired natures in Galen, and in Ari­stotle Rhet. l. 1. c. 11. [...], [...], Custome and nature are neer and like one another, and that which is frequently done is next that which is al­waies done. And therefore when in Lucian, in the person of Demosthenes, we have [...], pardon me, that am not born to be ill, or naturally ill▪ Phil. Melanchthon renders it ignoscas mihi, qui non consuevi inconstans esse, pardon me that am not w [...]nt to be so, that being an ordinary no­tion of [...] among Authors; and so 'tis ordina­ry for that to be called the law of Nature▪ which was but the law of Nations, [...], which one nation, or some nations use▪ in Har­menopulus, [...]. l. 1. tit 1. And so in the Digests (de stat. Hom. l. lex naturae,) that which was but the law of many nations, ut qui nascitur sine legitimo matrimonio matrem sequatur (which, though it held among the Grecians and Romans, did not among o­ther nations) is called l [...]x N [...]turae, the law of Na­ture; as on the other side, D [...]. Chrys. [...], of cu­stome, comprehends the law of Nature under that style. Fourthly, by the use of the word [...] in the New Te­stament, [...] as Ephes. 2. 3. [...], children of wrath by nature, applied to the national universal custome of idolatry among the Gentiles, as appears v. 2. in which you (Ephesian Gentiles) sometimes walk [...]d, and ver. 3. among whom we all (we Romans, from whom he wrote) [...], sometime con­versed, [...] as the rest also of the heathen world. Just as the same Idolaters Wisd. 13. 1. are cal­led [...], [...]ain, that is idolatrous, by that gene­ral custome among them. To this matter the testimo­ny of Suidas is most clear on the word [...], where having enlarged on the signification of it in Philosophy, he adds, [...], but when the Apostle hath those words, which were by nature, &c. he takes not the word, Nature, in this notion, but for an evil, durable disposition, or chroni­cal custome. So when the Apostle saith of the Gentiles, that [...] beside nature they were graffed into a good olive tree being but a wild olive themselves▪ Rom. [...] 11. 24. he sure means by Nature the custome of the Jewes, which by analogie with Levit. 19. 19. was ex­ten [...]ed to a prohibition of graffing one fruit-tree into another kind, or else he referres to the constant custome and rules of gardening, never to graffe an ill fruit up­on a good stock. And so sure 'tis in this place, either the universal custome of all nations, or the fashion of the place, or of the generality of people, for men and women to distinguish their sexes by cutting or not cut­ting of the haire.

g Note: [...] V. 29. Discerning] The Hebrew [...] signifies two things, to sanctifie, and to discriminate, and is ac­cordingly sometimes rendred by [...], and once by [...] Jos. 20. 7. From hence it seems to be that [...] here, being the literal rendring of one no­tion of the Hebrew [...], is taken for the other of hal­lowing or sanctifying the Lord's body, that is, eating the Lord's supper (in a different manner from that of eating our ordinary meale, or [...] our own supper, viz.) as the institution of Christ, to represent his death for the world, and the diffusive mercy of that, by our Christian liberality, and furnishing a com­mon table, where the poor aswell as rich may [...]east, and not the rich eat all to themselves; which is the pro­faning of that feast of the body of Christ.

CHAP. XII.

1. NOW concerningthe spiri­tual [...] note a spiritual gifts, brethren, I would not have you ignorant.]

Paraphrase 1. Now to that other part of your letter, concerning those that are moved and acted by the Spirit, whether good or ill, (see c. 14. 37. and note on Lu. 9. d.) and foretell &c. by that means, I desire to admonish and direct you, brethren, and to give you some characters to dis­criminate one from the other, when they come into your assemblies, as sometimes some with evil spirits did (Fuseb. Hist. l. 4. 16.) and as [...]imon the Magician is said to have contended with [...]. [...]eter.

2. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.]

Paraphrase 2. When ye were heathens, ye know the [...] preten­ded to foretell things to come, and by your desire to know such things, ye were seduced to idols; which were so farre from being able to presage, that they were not able to speak, and the answers that were given you there, were neither given you by the idols, nor their priests, but by the devil in them.

3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesusanathema [...] accursed: and that no man can say,the Lord Jesus [...] that Jesus is the Lord, but by the holy Ghost.]

Paraphrase 3. The way therefore to discriminate them is this, that no man who pretends spiritual gifts in the Church, who is led or speaks by the Spirit of God, will ever speak evil of Jesus; and no such man again hath any of those extraordinary powers of miracles, &c. and doth them in the name of Christ, but he is acted by the holy Spirit, the doctrine and commands of Christ being so contrary to, and destructive of the evil spirits, and their designes among men, that the devil will never assist men with his power to set up that.

4. Now there are diversities of gifts, but the same Spirit.]

Paraphrase 4. But of the gifts that come from the Spirit of God there are differences, and though all men doe not the same things, yet in them all the [...]pirit is the same [...] and therefore they that have not these extraordinary gifts in so high a degree as others, should not be sadned for that, as long as they have sufficient to demonstrate that they have the Spirit.

5. And there are differences of administrations, but the same Lord.]

Paraphrase 5. And there are diversities of offices and ministeries, but all performed to the one true God.

6. And there are diversities of operations, but it is the same God which wor­keth them all in all men [...] all in all.]

Paraphrase 6. And there are diversities of afflations or inspirations, but the God that worketh all these in all men is the same.

7. But the manifestation of the Spirit is given to every manfor that which is profitable [...] to profit with­all.]

Paraphrase 7. But the exercise of these spiritual gifts, whereby the Spirit manifests it self to be [...] any man, is designed still for some benefit or advantage of the Church; and therefore those powers that tend to no use or advantage in the Church, are to be suspected not to come from the Spirit of God.

8. For to one is given by the Spirit the word of wisdome, to another the word of knowledge by the same Spirit,]

Paraphrase 8. The gift that one man hath from the Spirit is the special ability of speaking parables, and veiling wi [...]e conceptions: Another hath the understanding and interpreting the my­steries of Scripture, (see note on ch. 1. c. and note on [...] Pet. 1. c.)

[Page 550] 9. To another faith by the same Spirit, to another the gifts of healing by the same Spirit,]

Paraphrase 9. Another hath a mira­culous faith, or by which he works all kinds of miracl [...] another hath from the same Spirit a peculiar power of curing diseases without the help of physick.

10. To anotherthe ope­rations of powers [...] the working of miracles, to another prophecie, to another discerning of spirits, to another diverse kinds of tongues, to another the interpre­tation of tongues.]

Paraphrase 10. Another hath strange formidable powers of infli­cting diseases, nay death it self, on malefactors (see note d.) Another the faculty of interpreting scripture. Another of knowing men's hearts, whether they be sincere or no, (in order to Ecclesiastical discipline in censures and diseases.) Another to speak some languages which he was never taught (see note g.) which served both as a miraculous act to confirm the Gospel, and as a help to reveal it to men of all countries. Another the power of interpreting strange languages to such in the congregation, who had not understood the language in which the Apostles had spoken, ver. 30.

11. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will.

12. For as the body is one, and hath many members, and all the members of that one body being many are one body: [so also is Christ.]

Paraphrase 12. so in like manner is Christ and his Church many members in one body, see Gal. 3. note d.

13. For by one Spirit are we all baptized into one body, whether we be Jewes or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.]

Paraphrase 13. For in baptisme being made partakers of the same Spirit we are entred into one body to be fellow-members with all Christians, of what quality or sort soever we are: And the cup of charity or thanksgiving, appointed by Christ in his last supper to be used in his Church, is a token and band of the same unity among Christians, and signifies the animating of all by the same Spirit.

14. For the body is not one member, but many.

15. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

16. And if the eare shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?

17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?]

Paraphrase 14, 15, 16, 17. For as the body is made up of severall members for severall uses, so is the Church of Christ, each of them profitable for some end; and therefore though one be inferiour to some others, yet hath that no reason to envy them.

18. But now hath God set the members every one of them in the body, as it hath pleased him.]

Paraphrase 18. It hath therefore seem­ed best to God to give seve­rall men severall offices in the Church, which they are to be content with, not repining that they are not more honourably employed.

19. And if they were all one member, where were the body?]

Paraphrase 19. For if every member were equall to all others, there could not be a subordination, and assignation to severall offices, as in a body there must be.

20. But now are they many members, yet but one body.]

Paraphrase 20. And therefore God hath so ordered it, that each should have his peculiar office, and all together be united into one body.

21. And the eye cannot say to the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

22.But the members of the body that seem to be more weak are much more necessary, [...], Nay much more those members of the body which seem to be feeble, are necessary.]

Paraphrase 21, 22. Every one having need and use of every other; and generally those which we more despise, and are ashamed of, being most necessary.

23. And those members of the body which we think to bemore dis­honourable or shameful [...] lesse honourable, [about these we put [...] upon these we bestow more abundant honour,] and our uncomely parts have more abundant comelinesse.

Paraphrase 23. we cloth and cover most diligently,

24. For our comely parts have no need: [but God hath tempered the body to­gether, having given more abundant honour to that part which lacked,]

Paraphrase 24. but God hath so dis­posed of the severall parts of the body, that some shall have a naturall beauty, others that want that, shall be supplied by clothes, which are an artificiall beauty,

25. That there should be no schisme in the body, but that the members should have the same care one for another.]

Paraphrase 25. That there may be no separation of interests or de­sires in the body, and so likewise in the Church, but that the several members may be as solicitous every one for another mem­ber, as for its self.

26. And whether one member suffer, all the members suffer with it; or one member bemade glo­rious [...] honoured, all the members rejoice with it.]

Paraphrase 26. From whence it fol­lowes, that as in the body, every member hath a fellow-feeling with each other, so all true members of the Church have the same common interests and concernments, whether of suffering or of rejoicing.

27. Now ye are the body of Christ, and membersseverally [...] in particular.]

Paraphrase 27. And this must be by you applied to your selves, who are, being considered all together, the Church, though not the Church Universal, yet a special part thereof, the Church of Corinth (see Chrysostome) and so the mystical body of Christ, and the severall persons of you, members of that body, that particular church.

28. And God hath set some in the Church, first note b Apostles, secondarily note c pro­phets, thirdly note d teachers, after that note e miracles, then gifts of healings, note f helps, note g go­vernments, note h kinds diversities of tongues.]

Paraphrase 28. And the chief officers constituted by God in the Church, are 1. Apostles sent to plant the faith, and having done so, either to govern being present, or superintend being absent, in all Churches. 2. Prophets, who having many spiritual gifts, teach where the Apostles have planted, and confirm believers, and impose hands (see note on Act. 15. c.) 3. Doctors or teachers of Churches already constituted, and so all one with Bishops, differing from prophets onely in this, that they taught out of the instructions which they had themselves received, without any special revelation. Then as endowments of these and parts of their function, were these five things, 1. Powers of inflicting diseases and death it self upon the disobedient. 2. Gifts of healing them that received the faith. 3. The care of the poor. 4. The power of governing the Churches where they were planted. And lastly, some sorts of languages necessary to their preaching to the Gentiles (though not the gift of all tongues, which came down on the Apostles.)

29. Are all Apostles? are all prophets? are all [...]achers?have all powers are all workers of miracles?

30. Have all the gifts of healing? doe all speak with tongues? doe all in­terpret?]

Paraphrase 29, 30. Thus do the se­verall offices and gifts in the Church belong to several per­sons, and not all to one, and each is to be content with his lot, and use it to the benefit of the Church.

[Page 551] 31. But covet earnestly the best gifts: And yet shew I unto youa farre [...] more ex­cellent, [...] a more excel­lent way.]

Paraphrase 31. I conceive then that you doe well every one to seek (and contend in prayer) earnestly for those gifts which are most usefull and profitable to the Church, wherein you minister: But therein deceive not your selves (as they doe that make use of these to faction and division, scorning and vilifying of those that are not so well gifted as they) but know from me, that none of those external abilities are to be compared with that one grace of charity, the love of our brethren, and the performance of those duties toward them which God requires of us, chap. 13. 4, &c. the severals of which as they are despised by you, so they are much more excellent then those offices and gifts that tend most to the edifying of the Church, and I shall proceed to shew you that.

Annotations on Chap. XII.

a Note: [...] V. 1. Spiritual gifts] That [...] may here be used in the Masculine, not Neuter Gender, is most evident; and if it be so, then it must signifie spiritual persons, not things. So the word is certainly used ch. 14. 37. If any seem to be a Prophet or spiritual, such as have any divine afflation. Thus in Palladius, Lau­siac. Hist. c. 43.p. [...]63. D. [...], I knew exactly that he was a spi­ritual person, and foreknew all things.

b Note: [...] V. 28. Apostles] The word [...] Apostles is known to signifie here, not messengers of a common na­ture, but commissioners from Christ, sent with the same power which he had from his father, Joh. 20. 21. to plant and govern the Church, and to that end, to part the world between them into so many [...], and [...], and [...], portions, and lots, and proper places, and provinces, Act. 1. 25. over which they were set. And so though, when Christ was here on earth, these were Disciples and followers of his, yet after his departure, and the descent of the Holy Ghost, they are instated in the supreme authority in the Church. See Note on Joh. 20. b.

c Note: [...] Ib. Prophets] Next after the Apostles are Prophets placed in the Church, both here, and Ephes. 3. 5. and 4. 11. Their office was to preach more fully the Gospel of Christ to those who had formerly received it, and to that end they were inspired by God with that special gift of interpreting the prophecies, &c. of the Old Te­stament, thereby to confirm the Jewes in the faith, and beside many other spiritual gifts, they had that of fore­telling things to come, as appears by Agabus, and those that went down from Jerusalem to Antioch, Act. 11. 27. These differed from Apostles on one side, were inferior to them, [...], had not that higher commission, saith Theophylact, and being joyned with Doctors Act. 13. 1. did yet in this differ from them, say the Scholiasts, that the Prophets did speak all from the Spirit, [...], but the doctors from themselves. Such were Judas and Silas Act. 15. (see note e.) who being Bishops of Judaea were farther furnish'd with this gift of prophecie, and [...] being prophets v. 32, [...], exhorted and confirmed the brethren, or Christians, as other the like did lay on hands on Paul and Barnabas by revelation from the Holy Ghost, Act. 13. 3. their revelation being an evidence of their gift of prophecy, their laying on of hands an exercise of their Episcopal power. And such were the two witnesses Rev. 11. 3. who are there said to prophesie in sackcloth, that is, after the manner of Prophets in the Old Testament, to preach the will of God, and foretell things to come, who that they were the Bishops of Jerusalem, see Note on that place.

d Note: [...] Ib. Teachers] [...] Doctors are here set down in the third place, differing, as hath been said, from Prophets onely in this, that they spake [...] from themselves, and had not the gift of foretelling things to come. But for the office of teaching and confirming those which had already received the Gospel, and for the governing of the Churches as Bishops, in that they agreed with them; and accordingly Act. 13. 1. the same persons are there call'd Prophets and Teachers. And therefore 'tis to be observed, that Ephes. 4. 11. Teachers are set as all one with [...] Pastors (the Bishops title, saithon Ephes. 4. 11. Chrysostome, and so say the Scho­liasts, [...], &c. those that govern the Churches, the Bishops, he calls Pastors, such was Timothy, Titus, and the like) So in Bede Eccl. hist. l. 2. c. 2. Episcopos sive Doctores, Bishops or Do­ctors. SoTo 7. p. 57. l. 4. S. Chrysostome, Epist. [...]. speaking of the in­cestuous Corinthian, [...], many say he had the place of a Doctor, streight addes, [...], he had the presi­dency of the Church: [...] some pastors and teachers, not distinguishing them, as Apo­stles, and Prophets, and Evangelists, with a [...] some to each, but only connecting them with the [...], the particle and, by way of explication, and so noting them to be two names for one thing, and accor­dingly [...] Pastors is not mentioned here. The particular notation of the word [...] must be first taken from the difference observable betwixt [...] and [...], [...] preaching, on one side, and [...], teaching, on the other, so as the word and do­ctrine differ, 1 Tim. 5. 17. the first belonging to the planting, the second to the watering, that is, instruction and exhortation and confirmation superadded to the preaching or planting the faith any where. This office of instructing and confirming certainly belonged pri­marily to the Bishop in every Church, Act. 13. 1. and was not competible to any but him, or whom the Bi­shop appointed to it, (as the Apostles sent the Evan­gelists to preach for them, where they could not come themselves) by neglect of which wholesome practice, all heresies and seeds of new doctrines have gotten into the Church. Thus in Justine Martyr Apol. 2. when the Anagnostes or Reader hath read the portion of Scripture out of the Apostles or Prophets, he holds his peace, and the [...] Praefect or Bishop [...] makes the exhortation, after the manner that we see practised by Paul, Act. 13. 15, 16. And agree­able to that it is that the Bishop should be styled [...] Teacher. So Chrysostome, and Theophylact on 1 Tim. 4. 14. [...], &c. the dignity of Teacher or Priest being great, &c. by both noting the [...] or Priesthood, to which [...], Timothy was there chosen, that is, his Episcopal power. (Of this see more, Note on Jam. 3. a.)

e Note: [...] Ib. Miracles] Having set down the three prime sorts of dignities in the Church, Apostles, Prophets, Teachers, with the distinctive termes of [...], first, secondly, thirdly, the Apostle addes now in another style, [...], [...], after powers, then gifts of healings. Of which two it must first be observed, that they doe not denote severall persons distinct from the former, (for 'tis evi­dent the Apostles had both, the powers, and the gifts) but onely several [...], or extraordinary gifts, with which the Apostles and Prophets and Teachers were all endowed. And consequently these cannot be imagined to constitute new orders in the Church, nor those that follow in this place, helps, &c. Secondly, for the meaning of [...] powers, [...] it is most probable that by it is denoted the same thing that by the [...] [Page 552] [...] v. 10. operations of powers (which are there also joyned with gifts of healing) and those may denote those operations or exercises of powers which we find exemplified in S. Peter on Ananias and Sap­phira, in Paul on Barjesus, (either inflicting immediate death, or diseases upon them, or pronouncing that they should come, and accordingly it followed) and in those first times, in the Governours of the Church, by their censures delivering men up to Satan, [...], to the destruction of the flesh, to inflict diseases on them. And this may very probably be the meaning of [...] powers here also; and so 'tis acknowledged by Theophy­lact. And these seem to be the [...] prodigies wrought by the Apostles, Act. 2. 43. upon which 'tis said that fear was on every soule, in like manner as it was said upon the death of Ananias ch. 5. 10. in respect of these powers of the Apostles.

f Note: [...] Ib. Helps] That [...] signifies to suc­oour, or relieve any in distresse, hath been said, Note on Lu. 10. b. and there is no doubt but [...] here is to be taken in that sense, relieving and providing for the poor out of the stock of the Church; and this here set down as a special part (as the [...] is another) of the office of those men which were set down in the beginning of the verse, the powers and the gifts of healing referring to the virtues and assistances by which they were back'd in the discharge of their office, and so, in an inferiour degree, the [...], sorts of tongues, in the close of the verse, skill in some languages, which was usefull to their preaching to the nations; but these two, helps and governments, denoting two spe­cial parts of their office, under which all was indeed contained, which had not been before intimated in their names. For as to the former of these, the relieving of the poor, that alwaies belonged to the Apostles and Bi­shops; and though the Deacons were employed in one inferiour part of it, the serving tables, Act. 6. the dis­tributing of the several portions daily to the poor wi­dowes, &c. as [...] under the [...], servants under the steward, yet the supreme trust and charge was reserved to the Apostles and Bishops of the Church. So Act. 20. 35. S. Paul appoints the Bishops, [...], to relieve, or succour, those that were weak, or sick, which by the Context, (the mention of Christs words, It is better to give than to receive) is applyed to acts of charity, supply of cor­poral wants. And so in the 41. Can. of the Apostles, [...], &c. A Bishop must have the care of the monies, so that by his power all be dispensed to the poor by the Presbyters and Deacons, and we command that he have in his power the goods of the Church. So Just in Martyr Apol. 2. [...], [...], that which is gathered is deposited with the Praefect, or Bishop, and he helps, relieves the orphans and widowes, [...], and becomes the curator, or guardian, to all absolutely that are in want. So Igna­tius in his Epistle to Polycarp the Bishop of Smyrna, [...], After the Lord thou shalt be the curator of the widowes. And accordingly Polycarp himself speaking of the Elders or Bishops, among the parts of their office reckons [...] they visit and take care of all that are sick, [...], not neglect­ing the widow, or orphane, or the poor, and therefore, saith he, must be farre from the love of money, as S. Paul appoints in the qualification of the Bishop. And there­fore as the bounty of the first believers, Act. 2. was brought to the Apostles feet, and they by that means were made the dispensers of it; so the contribution that Paul and Barnabas brought in time of famine to the poor brethren in Judaea was by them delivered into the hands of the Elders or Bishops of the Churches of Judaea, Act. 11. 30. as to the stewards which had the supreme power on earth of ordering this family of Christ. And so Epaphroditus that was sent with the li­berality of the Church to Paul, Phil. 4. 18. and is therefore called [...], he that ministred to his wants, [...] Phil. 2. 25. is by Theodoret and others affirmed to be the Bishop of the Philippians at that time. By all which the account and reason appears why the ancients doe explain [...] by [...], helps here, by praefectures, this office of providing for and looking to the poor being a special part of the Bi­shops power, which he had over the goods of the Church in the forecited Canon Apostolical.

g Note: [...] Ib. Governments] The word [...] is all one with the Latine gubernationes, and so denotes the power and office of ruling and governing particular Churches already planted by the Apostles, and by them committed to the care of the Bishops, set down here under the style of [...] teachers, who, as they farther instructed the congregations which had received the faith, so did they rule and order and administer them, ( [...], saith Hesychius.) Hence I suppose it is, [...] that as [...] pastor, and [...] to discharge the office of a pastor, denotes this power of ruling, and is the description of an [...] a ruler, Mat. 26. [...], who shall rule the peo­ple, and is applied first to Christ, Mat. 26. 31. Joh. 10. 11, 14. Heb. 13. 20. 1 Pet. 5. 4. (and joyn'd with Bi­shop 1 Pet. 2. 25.) then to S. Peter, Joh. 21. 16. then to the Bishops of Asia, Act. 20. 28. then to the Bishops of the Jewes in their several dispersions, 1 Pet. 5. 1. so 'tis joyned with [...] teacher Ephes. 4. 11. and not as a several office from that (as Apostles, Prophets, and Evangelists had been) but as two parts of the same persons office, [...] some Pastors and Teachers, noting these governours of the several Churches to have been the teachers also: And so here the [...] being named in the former part of the verse, [...] is added in the latter, to denote the ruling powers that belong'd to those teachers: [...] with the addition of [...] and [...] here, being all one in effect with the Pastor & Teacher in one person, Eph. 4.

h Note: [...] Ib. Diversities of tongues] What [...] here signi­fies, will be best discerned byIn [...], 1. Eustathius, who ex­presseth it by [...], a strange language, and byStre [...]. 1. Clemens, who calls them [...], the voices of barbarians which have not been learn'd. And though this equally belongs to all strange languages, [...] yet it must be observed that [...] kinds, or sorts, of tongues in this place, and v. 10. si­gnifies with some restraint, not all the languages of the world, as was in the effusion of the Spirit on the Apo­stles Act. 2. but some sorts of languages which they had never learn'd, in order to their preaching to those people which used those languages. For it must be ob­serv'd, that though the power of miracles, indefinitely all miracles, even to the raising the dead, removing mountains, &c. were bestowed on the Apostles by Christ, and so in like manner power of speaking all lan­guages of the world; yet these in this full latitude were not thought fit to be bestowed on other persons after them, but with some limitations, to one this, to another that, which was usefull toward the building up of the Church, now that the foundation was already laid by Christ and the Apostles. Hence is it that some are pe­culiarly endowed with gifts of healing, not having those other powers, called [...] or [...] here and ver. 9. nor the [...] faith, v. 9. that which extended to all miracles, even to removing of mountains, ch. 13. 2. And so in like manner, some had some certain languages (as a [...] or gift) by inspiration; yet not all, because that was not in order to their businesse. And as the power of speaking with all tongues is called inde­finitely [...] Act. [...] 2. 4. speaking with [Page 553] other tongues, and here ch. 13. 1. [...], speaking with the tongues of men and of Angels, that is, all kind of languages imagina­ble (proportionable to the [...] all faith v. 2.) so this more limited gift is expressed by [...], sorts, or kinds, [...] of languages, and [...], ch. 14. 2. speaking with a tongue, that is, some one tongue or more; for of him it is said ver. 13. Let him pray that he may interpret, which it seems he is not yet able to doe, and so not to speak with all tongues. For if he could, then understanding himself well enough (as he is supposed to doe v. 4, 14.) it must needs follow, that he would also be able to interpret himself, and not need another qualified to that purpose v. 27. In like manner as here v. 30. tongues and interpreting belong not both to the same persons, nay c. 14. 28. when two or three speak in unknown tongues, 'tis supposed possible that neither of them may be able to interpret or declare in­telligibly to the people what hath been said, in which case the Apostle bids them that speak strange languages, hold their peace in the Church, that is, in the presence of believers, for to them the strange language is wholly uselesse. Thus though S. Paul thank God that he doth [...], c. 14. 18. speak with tongues more then all, in the Church of Corinth; yet his very saying so is an intimation that he had not the gift of all tongues, as being not one of those Twelve on whom that gift descended, Act. 2. yet furnish'd a­bundantly for his office with the languages of all those to whom he was to preach.

CHAP. XIII.

1. THough I speak with the tongues of men and of Angels, and have not cha­rity, I am becomea resoun­ding brasse, or a loud­sounding cymbal as note a sounding brasse, or a tinckling cymbal.]

Paraphrase 1. If I have never so per­fect a degree of the gift of languages, and doe not withall study and endevour the good and edifying of the Church, I am no better then a trumpet or cymbal that sounds a triumph, for vanity or boasting, but not at all for profit or benefit of the Church.

2. And though I have the gift of prophecy and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have no charity, I am nothing.]

Paraphrase 2. And though I can ex­pound scripture, and know all the most mysterious and sub­tile parts of it, as the Gnostick hereticks pretend to have (see note on 2 Pet. 1. c.) and if I have the highest degree of that faith by which miracles are wrought, so as to be able to remove mountains, and doe not employ my gifts to the good of others, I am not to be compared with those that have that most excellent gift, c. 12. 13. and make use of it accordingly, to the benefit of (and preserving unity in) the Church.

3. And though Idistribute all my goods and [...] bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.]

Paraphrase 3. If I have the liberality to give away all my goods, and even the care and solicitude to distribute them to those that stand in need of them, and do not this out of any principle of charity and compassion, to contribute to the good of others, but either to please men, or acquire glory; and so in like man­ner, if I proceed to part with my very life, adventuring the most cruel death, even to be burnt alive, and have no charity, or sincerity of love to others, live and dy without that most Christian necessary virtue, I am in comparison never the better for it.

4. Charity note b suffereth long, and note c iscourteous kind, charity envieth not, charity note d vaun­teth not it self, is not puffed up,]

Paraphrase 4. It is the property and commendation of this virtue of charity, to be so far from wronging others, that it teacheth forbearance, makes a man perfectly patient, and not revengefull of injuries, very kind, tender and compassionate, as sensible and zealous of other mens good as of his own, makes a man farre from envying, very well pleased at all other mens happinesses, abates all foolish elation of minde, ambition and ostentation, as also all pride and insolence in overvaluing himself, and despising others, so very observable in the present Hereticks, and distur­bers of the Church, the Gnosticks,

5. Doth not note e behave it self unseemly, seeketh not her own, is nothighly provoked o [...] exasperated easily pro­voked, note f doth not impute the evill, thinketh no evill,]

Paraphrase 5. Keeps men from using others unseemly either in words or gestures, or from disorderly behaviour in the Church, enclines them to take care of others good and profit, and not onely of their own praise, &c. (see note on Rom. 14. d.) permits not a man to fall into immoderate, violent distempers of anger upon what ever provocation (see note b.) imputes and reckons all the good, but [...]none of the evill that is done by any,

6. note g Rejoyceth not in iniquity, butcongratu­lates with the truth, [...] rejoyceth in the truth.]

Paraphrase 6. Is farre from rejoycing at any others sins, his doing amisse, nay is passionately affected with sorrow for it; but when others live and act as faithfull Christians ought to doe, he is very much concerned in that, rejoyceth at it,

7. covereth note h Beareth note i all things, believeth all things, hopeth all things, endureth all things.]

Paraphrase 7. Inclineth a man to hide or conceal all the evill of ano­ther that he knowes, so farre as is for his good, and is not contrary to the greater good of others, to believe without prejudice all the good that he hears, or can have any ground in charity to believe of him, to hope that which he believes not, and never so far to despaire of his repentance, as to give over the using all probable means which may reclaim him, and to endure much pain and trouble and losse to procure a greater good for others, then the evill we suffer herein is to our selves.

8. Charity never faileth: but whethertrophecies, they shall be done away, [...] there be prophecies, they shall fail; whe­ther there be tongues, they shall cease; whetherKnowledg, that shall be done a­way, [...] there be knowledge, it shall vanish away.]

Paraphrase 8. And for this charity, the love of God and our bre­thren, as it hath many bran­ches of excellent virtue in it, so hath it privileges above all others graces o [...] gifts of the Spirit, particularly this, that it shall be usefull to us, and be exercised by us in another world, it shall never be outdated, but last even in heaven, when our imperfect gifts of prophecy, languages, explication of mysteries, shall be swallowed up in that abysse of perfections.

9. For we know in part, and prophesie in part.

10. But when that which is perfect is come, then that which is in part shall be done away.]

Paraphrase 9, 10. For our knowledge and prophecie, & other graces and gifts being now imper­fect, must give way to the perfect state, and become absolutely uselesse then.

11. When I was a childe, I spake as a child, Iwas affect­ed, [...] understood as a child, Ireasoned, [...] thought as a child; but when I became a man, I put away childish things.]

Paraphrase 11. As it fares in the change of ages in a man, our words, our affections, our inclinations, and our reasonings are quite changed; in the compasse of a few years, we neither say, nor desire, nor understand any thing, as some years before we did: so much more is it betwixt this and another life.

12. Forwe see yet [...] now we see through a glasse darkly, but then face to face:I yet [...], [...] now I know in part, but then shall I know even as also I am known.]

Paraphrase 12. For now our vision is very dark and imperfect, look­ing at things as when they are shewed us through a glasse, on purpose to give us but a glimpse of them; but when we come to heaven, we shall then see as perfectly as if we look'd close to it, know God as truely as we have hitherto been known by him.

[Page 554] 13. And now abideth faith, hope, charity, these three; but the greatest of these is charity.]

Paraphrase 13. So that it is evident, that as faith, hope, and chari­ty, are farre to be preferred before all other gifts of the Spirit, which are given men for the benefit of others v. 2. so of those three graces or divine virtues charity is the most excellent, whether considered in it self, or in the duration of it. In it self it is the most necessary grace here, v. 1. &c. and all the other whether graces or virtues are but means for the working of this, our Faith teacheth it, and our Hope excites it, and Charity is the end of the Commandement, and Faith must be perfected by it, and without it all the gifts mentioned v. 1, 2. are nothing worth, and are given men for the working of that in others: and so likewise in respect of the duration, the gifts were soon to vanish (and are now vanished long since, the gift of miracles, of languages, &c.) and Faith and Hope will vanish with this life; for Faith is of things not seen, and therefore ceaseth when vision cometh, and so Hope if it be seen, is not Hope, but Charity shall never be outdated, but last and flourish when we come to heaven, and be then a speciall ingredient in our happinesse, which indeed consists in loving God, and having common desires with him, and loving all whom he loves, (not the damned, who are vessels of his wrath) and that eternally.

Annotations on Chap. XIII.

a Note: [...] V. 1. Sounding brasse] That [...] cymbal here is an instrument of loud musick may appear, not onely by the Epithets which are given it Psal. 150. 5. the loud cymbals, and the high-sounding cymbals, but also by the [...] of the consort there mention'd, the sound of the trumpet in the first, and (after the psaltery and harp, timbrel and pipe, stringed instruments and organs) this of the Cymbal in the last and highest place, and that no doubt a [...] a wind instrument of brass, as appears by Hesychius, who renders [...] instru­ments with brasen mouths, by [...] brasen cymbals. So improbable is it that this should be that tinckling instrument of so slight and low a sound, that now we call by that name. This more appears by the Epithet here added to it, [...] [...], which certainly si­gnifies a loud noise or crie, a shout either of mariners and the like, when they set all uniformly to some work of difficulty▪ to hoyse the main sayle, to which they all must joyne, and summon one another to it by that shout, or else of Conquerors in a field, [...], the word notes shouting for victory, saith Hesy­chius, and [...], 'tis a song of victory, or shout of acclamation. And that signifies this instrument to be such as was then used (as the trumpet, meant, I suppose, by the [...] resounding brass, is now) for those solemn military Ovations and triumphs; and in that respect it seems most applicable to the gift of tongues in the Church, as that is opposed to Charity. Charity is all for the edi­fication, the benefiting and profiting of others; but the gift of tongue, being onely usefull, as a miracle, to con­vince unbelievers, and to speak intellig [...]bly to them which are of another nation, and not at all usefull to believers of their own nation that understood not a strange tongue, may, in respect of them, fitly be com­pared to a Cymbal, or trumpet, sounding a triumph for ostentation, but not for edification, as is insisted on at large in the fourteenth Chapter.

b Note: [...] V. 4. Suffereth long] The notion of [...] for slowness to wrath, or revenge, in opposition to quick resentment of injuries, is sufficiently known, Rom. 9. 22. and so it is to be taken here, as a first and principal act of Charity, on which [...], is kind, or good, or gentle, or gracious, fitly attends. This differs from the [...], [...] is not exasperated, or highly provoked to anger, v. 5. especially in two things. 1. [...] notes the height or pitch to which it advanceth, as the paroxysme is the sharp fit of the feaver; and so that part of the character of Charity is, that where that is planted, it moderateth anger, and suffers it not to boyle to that height, but this of [...] is the deferring and putting it off; the charitable man is so farre from rash anger, or suddain revenges, that he can bear and for­bear long. 2. [...] is restrained to the passionate, sharper part of anger, which is called [...], as the for­mer to the rational and heavier part of it, [...], which relates to revenge, or inflicting of punishment. This is otherwhere expressed by [...] slow to wrath, Jam. 1. 19. by [...] 2 Tim. 2. 24. bearing with evil, not apt or forward to punish those that doe amisse; to which is annexed [...], in meekness instructing opposers. Contrary to this are the [...] fierce 2 Tim. 3. 3.

c Note: [...] Ib. Is kind] [...] signifies [...], saith Phavorinus, tenderness of compassion, kindness toward the neighbour, making all things that belong to him as if they were his own; and so it seems to signifie here, that it is the property of Charity, where it is plan­ted, to infuse a benignity into their nature, making them consider others as they doe themselves, and so extend the same liberality and kindness to them that stand in need of it, that in the like case they would wish to themselves; a God-like quality, attributed to God himself, [...], the Lord is gracious, 1 Pet. 2. 3.

d Note: [...] Ib. Vaunteth not] What the word [...] signifies, or of what origination it is, whether Greek or Latine, is somewhat difficult. Among the antient Greeks it is not met with, but among the most antient Latines it is; Perperi in Accius, and perperitudo, and perperàm fa­cere very ordinarily. Which makes it reasonable to resolve it a Latine, not a Greek word originally. Then for the meaning of it, in the Latine it signifies generally to doe amisse, perperàm opposed to rectè, but in the Greek, the Glossaries, and the antient Fathers doe dif­fer, and yet prettily well agree. [...], saith Hesychius, is elated, sets himself out at the greatest advantage; and [...], lifted up, and foolish, (and therefore when in Phavorinus we read [...], it should doubtlesse be read [...] foolishnesse, and so present­ly to the same word he hath [...].) And Phavo­rinus hath pointed to this place, [...], (for which S. Chrysostome reads, [...], and what that is will be best judg­ed from Antiochus, Bib. Pat. Gr. 10. [...]. p. 1133. C. [...], not lifted up above measure, not exalted with an opinion of himself, as appears by the op­posites there, [...] lowly-minded, [...], depress'd in heart, [...], accounting himself to be an unprofitable servant) when the Apostle saith, [...], the meaning is, that he runs not headl [...]ng, praecipitous, as giddy proud fools are wont to doe. [...], saith He­sychius, [...], that falls upon any action before consideration, or deliberation, rash, unad­vised: sop. 1204. [...]. Antiochus [...]. speaking of longanimity and lenity of mind, saith, that he that hath it, is (among other things) [...], not guilty of that praecipitous rashness that wrathful men are subject to (and there­fore when Hesychius hath [...], it will be reasonable to correct, and read it [...],) [...]edag. l. 3. c. 1. Clemens Alexandrinus renders [...], adorning and dressing ones self gayly; andin De [...] S. Basil, [...]; What doth it signifie? All that [...] put on not for use, but ornament. So inl. 1. Ep. 13. Cicero ad Attic. Ego autem [Page 555] ips [...], Dii boni, quomodo [...] novo auditori Pompeio? that is, [...], how did I set my self out, play the Oratour, decking or adorning my speech with borrowed beauty? where, it seemes, it notes an ostentation of eloquence, as of any thing else. From these severals put together the result may seem to be this, that [...] signifies that ambitious ostentati­on, setting himself out, which proceeds from a foolish, giddy pride and elation of mind; and puts a man for­ward upon all headlong, precipitous actions in pursuit of his own glory or to satisfie his own intemperate hu­mour. Thus in Accius, ductabilitas nimia, and perpe­ritudo, are put together, an easinesse to be led, and an hasty rash precipitous behaviour. And then the excel­lence of Charity (as in other things) appears in this, that, where it is truly planted, it keeps a man from this foolish, giddy elation of mind, which breaks out pre­cipitously into all ambitious, ostentatious actions, and renders him ridiculous by an undue unconsiderate pur­suit of his own glory, or praise; whereas the true Chri­stian love of others, so contrary to self-love, the source of all this, is busied in the advancement of the reall con­cernments of others, and sets considerately about that, and runs not headlong after such improper waies of getting in any aerial empty good unto themselves.

e Note: [...] V. 5. Behave it selfe unseemly] What [...] here signifies, is a matter of some question. That which seems most commodious to some circumstances of the place is, that it is one effect of the grace and duty of Charity to our Brethren, that he that hath it, doth never use others unseemly in words or gestures, but especially not reproachfully. Thus will it fitly be joyned to [...] is not puffed up, contumelious behaviour being a natural concomitant of pride and arrogance. And ac­cordingly as Hesychius renders [...] (for so it should be read, not as the copie corruptly hath it, [...] doth uncomely in general, so he explains [...] an uncomely death, by [...] re­proachfull, contumelious, to which it will be conse­quent, that the Verb may also signifie to deal reproach­fully and to doe so is very contrary to Charity, of which therefore it is here denied. The notion which Erasmus hath of it for being ashamed of nothing, doing any the meanest offices, though it might be agreeable to the Context, as an act of high Charity, doth not yet any way agree with the nature of the word. And the other notions of doing no dishonest thing, &c. affix'd by o­thers, will not agree with the Context, which belongs all to duties of charity to other men, whereas this is terminated in our selves. Onely it may be worthy of consideration, whether (this chapter of the markes and effects of charity being founded in the discourse of gifts in the Church, c. 12, and both compared with and set before them, here, v. 1, 2, 8. and also set op­posite to the factions and divisions incident to the irre­gular use of them, and so particularly pursued c. 14.) this, and many other parts of the character of cha­rity, be not so to be interpreted, as may most immedi­ately refer to that matter. Thus the three immediate precedents here, [...], en­vieth not, vaunteth not, is not puff'd up, seem peculiarly to mark out the malice and pride and oftentation of the Gnosticks, and then, proportionably, so may [...] behaves not it self disorderly; that is, where true Christian charity is, (opposed to [...] knowledge, c. 8. 1.) it hath this effect, it keeps men from irregular dis­orderly behaviour in the Church, such as are mentio­ned, c. 14. throughout, but especially v. 23, 35. and in respect of which it is prescribed in the end of the chapter, that all things be done (in the Church certain­ly) [...] orderly, which may very reasonably be thought to interpret the contrary here, [...], and therefore I have not omitted this interpretation in the paraphrase.

f Note: [...] Ib. Thinketh no evill] What [...] si­gnifies must be doubtfull, because both [...] and [...] are capable of two interpretations: [...] may signifie to think, as that signifies to design; [...], saith Hesychius; and [...] evil may be hurt or mischief: and then [...] will be to imagine mischief, designe in the mind, contrive hurt to any, and so thinking evil signifies Gen. 50. 20. and [...], evil thoughts; are wick­ed machinations, (see Note on Mat. 15. e.) On the other side [...] is to reckon, [...] to account, and [...] evil is also wickednesse in any man, as well as mis­chief to him. And then [...] is to im­pute, or account, sinne to any man. Thus [...] Rom. 4. 8. is rendred truly, imputing of sinne, that is, accounting sinne to any, reckoning it, charging it on him. To this purpose S. Chrysostome, [...], he suspects no ill of him whom he loves, and [...], charity endures not to receive any ill suspicion of any. And this latter is more probably the meaning of the phrase here. For this may fitly be reckon'd among the excellent effects of Charity, that it keeps a man, in whom it is, from reckoning or imputing of evil to any man; whatsoever good another doth, it makes one im­pute that to him, commend him, reward him for that, as it was God's charity to Abraham (and to all sincere believers) that he did [...], impute righteousnesse unto him, though he performed not ex­act obedience, or such to which the reward was due. But [...] the evil, that which is amiss, (all one with [...] the sin) [...], it will not suffer him to impute that any way to his disadvantage. This a man will be otherwise apt enough to doe, if Chari­ty doe not restrain him; and a most commendable vir­tuous act it is, a special ingredient in raising that great elogie of Charity premi [...]ed in the first verses of the Chapter, that it accounts, reckons, imputes the good, but not the evil, whereas the designing of mischief is it self so vile a thing, so contrary to the lawes of com­mon humanity, that an heathen virtuous man, with­out the advantage of Christian charity, will not think fit to doe so: And meerly to restrain one from that dia­bolical, malicious humour, is not so commendable, or so excellent a thing. To this rendring of it agree the severall glosses in Hesychius, [...], and [...], and [...] 'tis certainly a false print for [...], for it followes [...] and [...], it should certainly be again [...]. All ten­ding to this, that it signifies to reckon, (see Note on Rom. 3. b) as generally it doth in the New Testament. Another notion yet there is which is affix'd to this phrase, that [...] is to suspect evil, but that is ex­press'd by another phrase [...] Mat. [...] 9. 4. and that Charity permits not a man to doe that, is in effect said, v. 8. in [...] it believes all things, believes alwaies the best of every man▪ for that is all one with suspecteth not evil.

g Note: [...] V. 6. Rejoyceth not in iniquity—] For the explain­ing this verse, it must first be resolved what is meant by [...] iniquity, and [...] truth. [...] may si­gnifie, (in opposition to the peculiar notion of truth,) deceit or falsenesse, as when it is said of Christ, [...], this is true, and [...] Joh. 7. 18. there is no unrighteousnesse in him, that is no de­ceitfulnesse, (see Note on Lu. 16. a.) And then the meaning will be, that true Charity infuses such a value of truth, and dislike of deceit and cousenage, that it permits not any man to be pleased with any such act either in himself or others. But as [...] is oft used in a wider sense for all wickednesse, and peculiarly for the villanies of the Gnosticks, Rom. 1. 18. so is [...] taken for purity and sincerity of goodness 1 Cor. 5. 8. [Page 556] and so 3. Joh. 3. and often in other places; and then as [...], [...] rejoiceth not, denotes the taking no pleasure, but on the contrary being very sad, extremely grieved (as Isa. 66. 4. that in which I delighted not is their abo­minations v. 3.) so the full meaning of the verse will be, that Charity will make a man truly mourn and grieve at any sin committed by other, (so farre is it from the practice of the Gnosticks, which delight in de­bauching men to unchristian sins,) and most heartily rejoice to see men discharge their Christian duty, live in all manner of sincerity. And thus saith S. John 3 Joh. 4. that he hath no greater joy, then to hear that his chil­dren walk in the truth.

h Note: [...] V. 7. Beareth] That [...] signifies to cover, and is, within a very little, the Latine tego, and from thence [...] tectum, is sufficiently known; and therefore by Hesychius 'tis first expressed by [...], to cover, to contain, and then by [...], to carry, to endur [...]. And that this notion of covering belongs principally to concealing, in opposition to speaking out or reporting, may appear by Hesychius also, who in the word [...] explains it by [...], to cover words, and not report them, and [...], referring to silence, or holding the peace. And this is the most probable no­tion of the word here, where speaking of Charity, that it rejoiceth not in iniquity (that is, is so farre from joying to see another offend, that it produceth geeat sorrow and compassion for it) but, on the other side, rejoiceth together in the truth, is very glad to see men doe as they should doe, live in all Christian sincerity, he addes [...], as a farther evidence of that temper, con­ceals all the ill of another, unlesse when 'tis greater charity to reveal it, (as Pro. 10. 12. it is said of love, that it covers all sins) and then goes on, [...] [...], believeth all things, that is, all things that are said for the excuse or mitigation of a fault, (which is the qua­lity of the supernal wisdome, Jam. 3. 17. that 'tis [...] easie to be perswaded of that which tends to mi­tigate the fault) and when nothing is said in defence, or excuse, [...] yet [...] hopeth the best that the matter is capable of: And then followes [...] endu­reth all things, whatsoever of injury comes to him by anothers fact, he is most ready to bear, and never me­ditate revenge. Which is the very thing that must be meant by this phrase [...], if it were rendred, beareth all things; as in Hesychius 'tis manifest that [...] in that notion of bearing is [...] to endure. And that is one farther evidence that [...] is here in the o­ther notion; for else there would be no avoiding a tau­tologie. It is true that ch. 9. 12. it may bear another sense (for the word certainly signifies to endure, as well as to conceale) and yet that with somewhat of this no­tion in it; for the sense lies thus, we might use our li­berty or authority, claim the privilege of labourers, that is, to be provided for by those for whom we labour, but we have not done so, [...] but [...], make no such claims, but endure hardship, rather then hinder the pro­pagating of the Gospel by insisting on this right.

i Note: [...] Ib. All things] The word [...] all things though it be an universal, is not to be taken in the utmost ex­tent, but according to the use of the like phrases in all languages, wherein the universal signe affix'd either to persons, or times, or places, or things, signifies onely a greater number, but not all without exception. So when Psal. 14. 4. it is said of the children of men, that they are all gone out of the way, all become abo­minable, it is manifest that it is not spoken of all men without exception; for v. 8. there is mention of Gods people, and v. 9. of the righteous. So for things Joh. 14. 26. the holy Ghost shall teach you all things, and bring all things to your memory; not absolutely all, but all that were usefull to their office. So 1 Cor. 10. 23. All things are lawfull to me, that is, many of those things which are unexpedient, or all indiffe­rent things. So Phil. 4. 13. I can doe all things is de­termined there to the things there spoken of, to want, and to abound, &c. and so here the covering, and belie­ving, and hoping, and enduring all things, is the con­cealing and burying in forgetfulnesse many considerable injuries and evils of other men, believing, and hoping, and enduring very many things, which they which have not this excellent divine grace of Charity will ne­ver doe.

CHAP. XIV.

1. pursue [...] FOllow after charity, and desire spirituall gifts, but rather that ye may pro­phesy.]

Paraphrase 1. Let the prime supreme care be to do good to others, and in order to that, of all spirituall gifts which you are to desire zealously, that of interpreting Scripture is the most usefull, see note on Lu. 1. n.

2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God; for no man understandeth him, though he by the spi­rit, [...] howbeit in the Spirit he speaketh my­steries.]

Paraphrase 2. For he that by the gift of God speaketh any un­known languages, onely to shew what he can doe, must be supposed to speak to the understanding of none but of God, and then he speaks indeed by that gift or afflation, mysteries or hidden things, but no body receives benefit by him.

3. But he that prophesyeth speaketh unto menedificati­on [...] to edification, and exhorta­tion, and comfort.]

Paraphrase 3. But he that declareth to others what himself under­stands of holy things, speaks to men's profit and instruction, admonisheth and exhorteth them to all Christian practice, and comforteth them from the promises of Christ.

4. He that speaketh in an unknown tongue edifieth himself, but he that prophe­sieth, edifieth the Church.]

Paraphrase 4. He that speaks a strange language, can benefit no body but himself; but he that interprets Scripture, doth that which much [...]endeth to the confirming and benefiting the congregation, improving them in spirituall knowledge.

5. I would that ye all spake with tongues, but rather that ye prophesied; for greater is he that prophesieth then he that speaketh with tongues, except he in­terpret, that the Church may receive edifying.]

Paraphrase 5. I had much rather that ye had the gift of prophesy­ing then of strange tongues, for expounding of Scriptures is infinitely more usefull to the Church then the gift of tongues, unlesse he that useth that gift doth after tell them in plain words what he meant, for unlesse he doe so, the Church can receive no advantage by him.

6. Now brethren, if I come unto you speaking with tongues, what shall I pro­fit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?]

Paraphrase 6. For strange tongues are not at all profitable for them that are already Christians; that which is profitable is either 1. expounding sacred figures, or 2. communicating ones knowledge in great mysteries (see note on 2 Pet. 1. c.) or 3. interpreting of difficulties of Scripture, or 4. morall catechisticall institution, teaching you what men ought to doe and believe.

[Page 557] 7. And even things without life giving sound, whether pipe or harpe, except they give a distinction in the sounds, how shall it be known what is piped or harped?]

Paraphrase 7. This you may discern by an ordinary similitude, for when sounds are made by instruments, unlesse those sounds are set to some tune, no man can tell what to make of it.

8. For if the trumpet give an uncertain sound, who shall prepare himself to the battail?]

Paraphrase 8. And particul [...]rly the trumpet, which is used to sound alarmes, doth so by a particular distinct sound; and if that be not sounded, no man that hears a trumpet will think him­self bound to make ready.

9. So likewise you, except ye utter by the tongueintelligible speech, [...] words easie to be under­stood, how shall it be known what is spoken? for ye shall speak into the aire.]

Paraphrase 9. So if you, that have the gift of strange languages, doe not by that means speak that which the Auditors may understand (for to that end sure were those languages given, that you might speak to every one in his own language, Act. 2. 6.) how shall any man be the better for your languages? your words shall be poured out into the aire unprofitably.

10. There are, it may be, so many kindes oflanguages—and none of them is without some language, [...] (but the Ks. MS. leaves [...]) [...] voices in the world, and none of them are without signification.]

Paraphrase 10. There are, for ex­ample, seventy languages, and every nation speaks some or other, and understands that, but ordinarily no other.

11. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me.]

Paraphrase 11. And therefore if he that hath all these languages speak to me in any but that which I understand, he speaks to no more purpose to me, and I receive no more advantage from him, then if a couple of men of severall countreys should talk one to another, and neither understand a word of the other.

12. Even so ye, for asmuch as ye are zealous of spirituall gifts, seek that ye may excell to the edifying of the Church.]

Paraphrase 12. So ye also, seeing ye would fain have some of those extraordinary gifts of the Spirit (see note on Lu. 9. e) seek those gifts especially by which the Church may receive edification and advantage, that so you may doe somewhat more then ordinary, and of that sort is prophesying.

13. Wherefore let him that speaketh in an unknown tongue pray that he may in­terpret.]

Paraphrase 13. And in stead of ama­zing people with strange lan­guages which they understand not, let him pray to God for the gift of expounding strange languages, that he may help others to understand them that speak thus.

14. For if I pray in an unknown tongue, my spirit prayeth, but my understand­ing is unfruitfull.]

Paraphrase 14. For if by that gift of tongues I pray in an un­known language, my gift, or the gift of tongues which is given me, prayes, but my understanding lies idle (see note on Lu. 9. e.) does no body else any good; I make use of my gift of tongues, which I my self understand, but I make no use of that un­derstanding of mine to make others doe so too.

15. What is it then? I will prayby the spirit [...] with the spirit, and I will prayby the understan­ding, [...] with the un­derstanding also; I will singby with the spirit, and I will singby with the understand­ing also.]

Paraphrase 15. What then is it that is most desirable? Why, that if in praying I make use of the gift of tongues, which is intelligible to my self, I pray also by my understanding, so as he that hath not the gift of tongues is wont to pray, that so my understanding my be usefull to others, and help them to understand also; and so likewise that I may make use of the gift of tongues in singing Psalms, and sing also by my understanding, so as he that hath not those extraordi­nary gifts is wont to sing, that is, so as shall be intelligible to-others.

16. Else, when thou shalt blesse with the spirit, how shall he that occupyeth the room of thevulgar per­son, [...] unlearned say note a Amen, at thy giving of thanks, seeing he under­standeth not what thou sayest?]

Paraphrase 16. For if thou admini­ster the Sacrament in an unknown tongue, how shall the people that receive, say, Amen, at thy administring of it, when they understand thee not?

17. For thou verily givest thanks well; but the other is not edified.]

Paraphrase 17. And in that case how well soever that be done which thou dost, yet 'tis clear 'tis not for the advantage of others, or benefit of the Church.

18. I thank my God, [I speak with tongues more then you all.]

Paraphrase 18. I have the gift of tongues more then any of you hath it.

19. Yet in the Church I had rather speak five wordsby with my understanding, thatI may in­strust [...] by my voice I might teach others also, then ten thousand words in an un­known tongue.]

Paraphrase 19. But for the benefit o [...] others ▪twere much better that I spake, though never so little, from my own understanding, so as he that hath not the gift of tongues is wont to speak, so that others may understand, and be instructed by me, then never so much by the gift of tongues, when no man knows what I say.

20. Brethren, be not childrenin your affections, [...], in understanding: howbeit, inwicked­nesse [...] malice be ye children, but inaffections be ye per­fect, [...] understanding be men.]

Paraphrase 20. Brethren, 'tis a pite­ous thing to be thus childish­ly affected (see note on Lu. 1. 5.) to brag or boast of uselesse, gainlesse things, such as is speaking what no man understands: In respect of sin, be as like children, that is, as innocent as you will, but be more mature and manly in your affections.

21. In the Law it is written, With men of other tongues andor, by the lips of o­thers, or strangers, for the Kings MS. reads [...] other lips will I speak unto this people: and yet for all that will they not hear me, saith the Lord.]

Paraphrase 21. In the old Testament in the prophecy of Isaiah c. 28. 11. 'tis mention'd as a miracle shewed to the people, that God would send prophets to them in languages which they un­derstood not, and yet that this so great a miracle should not work on them.

22. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.]

Paraphrase 22. By which it appears that the use of the gift of tongues is principally as a miracle, and that for the converting of unbelievers; but interpreting of Scriptures, and teaching Christian doctrines, is that that is most proper for believers.

23. If therefore the whole Church be come together into some place, and all speak with tongues, and there come in those that arevulgar per­sons v. 16. unlearned or unbelievers, will they not say that ye are mad?]

Paraphrase 23. If therefore in a so­ciety of Christians and none else, all that speak shall speak strange languages, what will an ordinary man, or an unbeliever think or say? would he not think them all mad, if he should casually come among them?

24. But if all prophesy, and there come in one that believeth not, or one unlear­ned, he isdiscovered [...] convinced of all, he is judged of all.]

Paraphrase 24. But if that which they are about be the inter­preting of Scripture, promulgating the doctrine of Christ, this may probably work upon them that hear, though they came in unbelievers.

[Page 558] 25. And thus are the secrets of his heart made manifest, and so falling down on his face he will worship God,proclaim­ing that God is re­ally among you [...] and report that God is in you of a truth.]

Paraphrase 25. And coming to a sight of their sins they will be for­ced to doe reverence, and confesse that God is in such a congregation as that.

26. How is it then, brethren? when ye come together, every one of you hath a Psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation: let all things be done unto edifying.]

Paraphrase 26. If then ye demand, how ye shall behave your selves in Church-meetings; [...]ake care especially that, what ever ye doe, whether by the afflation of the Spirit ye compose Psalms (see note on Eph. 5. g.) for the praising of God, as was used especially in the Eucharist v. 15, 16. or whether ye make use of your gift of languages (note on c. 12. [...].) or whether ye explain the figures of the old Testament (see note b.) or whether ye interpret what others have spoken in an unknown tongue, all be done so as may be most to the benefit and advantage of others.

27. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that [...] by course, and let one interpret.]

Paraphrase 27. And whensoever any use the gift of tongues, let not above two or three doe it at one time, and they one by one, and let one of them interpret all that the rest have spoken.

28. But if there be no interpreter, let him keep silence in the Church, and let him speak to himself and to God.]

Paraphrase 28. And if none present he able to doe that, let not him that hath the gift of languages speak in the Church, the place of believers (but reserve his tongues for the converting of strangers) and in the mean time keep his languages to himself, to be used at his own home betwixt God and him in private.

29. Let the prophets speak, two or three, and let the other judge.]

Paraphrase 29. And as for the gift of tongues, so next for prophesying, let that be done by those who are endowed with that gift, two or three in a day, the rest of those who have the like gift of prophecy, passing judgement on that which is done by them.

30. If any thing be note b revealed to another that sitteth by, let the first hold his peace.]

Paraphrase 30. And if, while one that hath that gift is reading or ex­pounding any part of Scripture, another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty, let it be free for him to doe so, and in the mean while let the other, that was speaking, give way to him.

31. For ye may all prophesy one by one, that all may learn, and all may be exhorted [...] comforted.]

Paraphrase 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another, and if ye doe so, that will be the best way to instruct and exhort all others.

32. And the spirits of the prophets are subject to the prophets.]

Paraphrase 32. And it cannot be ob­jected against this, that they that are thus inspired, cannot thus stop themselves; for the afflations or inspirations of such prophets as are here spoken of, may be ruled by the prophets, that is, by them that have them; the Christian gifts of ex­pounding, &c. being not like the afflations of evill spirits which put them into extasies, God's gifts to the Church are (as even Prophecy it self appeared to be in Jonah) such, as it is in their power to restrain, and consequently they may prophesy one after another, v. 31.

33. For God is not the God of dis­turbance [...] author of confusion, but of peace, as in all Churches of the saints.]

Paraphrase 33. For the Spirit of God is not a violent, extatical, im­petuous, but a quiet, soft spirit, as appears by the effects in all well-tempered, constituted Churches.

34. Let your women keep silence in the Churches: for it is not permitted unto them to speak, butor, let then be subject to their [...] bands, for the Kings MS. reads [...] they are commanded to be under obedience, as also saith the Law.]

Paraphrase 34. As for your women, let them be so farre from teaching, that they doe not so much as speak, by way of asking questions, in the Church, but acquiesce in the judgments of their superiours, particularly their husbands, as the law of God commands Gen. 3. 16.

35. And if they will learn any thing, let them asktheir [...] [...] their husbands at home: for it is a shame for women to speak in the Church.]

Paraphrase 35. What therefore they desire to be instructed in, they must seek it by their husbands, by whom it may be conveighed to them (if not from their own skill, yet from those that are able to instruct, the officers of the Church) much more decently then by their speaking or asking questions in the Church, the doing of which is uncomely in a woman, as arguing some pride in her, or weaknesse in her husband.

36. What? came the word of God out from you? or came it unto you alone [...] onely?

Paraphrase 36. As for you that take upon you to order otherwise, are you the planters of the Gospel? or did the Apostles, that planted, give none but you directions, that you must doe contrary to all other Churches, particularly to Jerusalem, and suffer women to speak in your Churches?

37. If any man think himself to be a Prophet, or spiritual, let him acknowledg that the things I write unto you are the commandments of the Lord.]

Paraphrase 37. If any man be a pro­ph [...]t, or have any other spiri­tual gift, or afflation, let him receive these directions as the commands of the Lord, or not pretend to be a true prophet. For the Apostles (and such am I) being the men intrusted by Christ to conveigh the Gospel to the world, and to preserve order in the Church, are to be obeyed by the Prophets themselves; and in matters of difference the resolution is to be made by the Apo­stles, as the Governours of the Church, not by the prophets or the spiritual.

38. But if any man be ignorant, let him be ignorant.]

Paraphrase 38. But if any man doubt of it, resist the directions, let him continue to doe so, his will be the danger of it.

39. Wherefore, brethren, covet to prophesie, and forbid not to speak with tongues.]

Paraphrase 39. To conclude therefore, prophesying, teaching, ex­horting is the thing by which the Church is most profited, and for the gift of tongues, 'tis that that they which have may be allowed to use, if they doe it according as I have directed.

40. Let all things be done decently, andaccording to appoint­ment, [...] in order.]

Paraphrase 40. Let all things there­fore be done according to the custome of the Church, (which is the rule of decency) and according to the orders and directi­ons which now, and at other times, have or shall be given you by me. And this is all I shall now adde on this subject.

Annotations on Chap. XIV.

a Note: [...] V. 16. Amen] The word Amen is an expression ordinarily used by the people, by way of assent to the prayer made by another before them, being an Hebrew Adverb of affirming, and so rendred by Symmachus [...] faithfully. For, as Maimonides saith, 'twas a custome of the Jewes in their daily prayers, that he that had not skill or ability to pray himself, should say Amen, but he that had ability, should pray himself. The former of these was he that is here called [...] the private or vulgar person, [...] [...] 1 Pet. 5. 5. the younger, as [...] p. 788. Lucian defines [...], the multitude or congrega­tion, which the wise men call Idiots. This custome is clearly deduced from Deut. 27. where all the people of Israel joyne in this; and so in the Psalmist par­ticularly on this occasion of [...] blessing of God, [Page 559] Blessed be the Lord God of Israel from everlasting and world without end, and let all the people say, Amen. So Neh. 8. 7. All the people answered, Amen, [...], the la­ity peculiarly, (as that differs from the Priests) who therefore in all reason are here meant by [...]. The Talmudists have a threefold Amen: 1. Amen pupillum, saithhe. N. T. c. 5. Caninius, when one prayes, and another that un­derstands not what he saith, gives answer to him, par­allel to this of the idiote in this place; 2ly, Amen Sur­reptitium, a stollen Amen, when 'tis before the end of the prayer; and 3ly, Sectile, when he cuts it into two parts, A-men, as he that yawnes, or is a doing or min­ding something else. Now the use of this Amen [...] at thy giving thanks, [...] seems here to referre to the custome of the ancient, and it seems Apostoli­cal, Primitive Church, which was at the consecrating of the Lord's Supper, for to that the giving of thanks seems to belong, according to the use of the word [...] or [...] c. 10. 16. At the ending of which, saith Justine Martyr Apol. 2. there was a solemne [...], acclamation of Amen by the people.

b Note: [...] 30. Revealed] That [...] doth not alwaies signifie a vision, or passively, a receiving a revelation, by extasie, or dream from God, but onely a sense or no­tion, a meaning or interpretation of a piece of Scripture, that through some figure (or the like) hath much diffi­culty in it, may appear by ver. 6. where in opposition to the miraculous speaking of tongues, those four waies of expounding in the Church are set down, and the first of them [...], revelation, or expounding of sacred figures, &c. So v. 26. [...] hath a revelation, as hath an interpretation, is of him that can expound any such figure, as the other is he that can interpret a strange language; and so here in this verse, that which is here hath a revelation must be ex­pounded by the prophet's speaking ver. 29. For thus it lies, Let the prophets speak, two or three, that is, so many in a meeting: If another that sitteth by have any revelation, that is, if whilst one is a speaking, another be, or conceive himself able to expound the difficulty, then let the first, that is, the prophet then a speaking, hold his peace, give way to him; where, as the prophets speaking is all one with having a revelation, so the thing thus delivered being to be judged of by others, whether it be right or no, (let others judge, ver. 29.) is concluded not to be any special revelation from God, for if 'twere supposed such, it ought not to be subject to others judging of it. And then what is here said will clearly be explained by that which we read in Philo (lib. Omnem probum liberum esse) where speaking of the Doctors of the Jewes, when they are set in the Sy­nagogues, [...], saith he, [...], One reads the bible, some part of it, [...], And another of the more skilful, or Doctors, passing through those that are not known, that is, the more difficult passages, expounds. This was called among the Jewes [...] preaching or expounding in their Synagogues. See Note on ch. 1. c.

CHAP. XV.

1. MOreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein yehave stood [...] stand,]

Paraphrase 1. As to that great heresie of some among you v. 12. that deny the resurrection, I shall now speake the very same which at my first preaching the Gospel among you I taught, and which ye then embraced, and for some time, till these Gnostick false teachers crept in among you, ye never made question of,

2. By which alsoyou are e­scaped; [...] ye are saved,after what manner I preach'd unto you if you keep in memorie [...] if ye keep in memory what I preached unto you, unlesse ye have believed [...] [...] in vain.]

Paraphrase 2. By which also you were converted & fetch'd out from the midst of the Gentile world, after what manner, if your memory serve you, I delivered the story to you with all the circum­stances and explication of difficulties, unlesse your believing and receiving the Gospel were light and rash and inconsiderate, or unlesse what you then received be now quite vanished.

3. For I delivered unto youamong the principal things, [...] first of all that which I also received, how that Christ died for our sins according to the scriptures,]

Paraphrase 3. For one of the princi­pall things which I told you, and which I my self had learned at my first believing the Gospel, was this, that as Christ died for our sins,

4. And that he was buried, and that he rose again the third day according to the scriptures.]

Paraphrase 4. And his body was laid in the grave, so on the third day, according to the prophecies of the scripture, he rose from the grave,

5. And that he was seen of Cephas, then of the twelve.]

Paraphrase 5. And after his rising ap­peared to Peter, Lu. 24. 34. and then to the whole colledge of disciples, Lu. 24. 36. consisting formerly of twelve, and so soon after again, though now one of them was wanting.

6. After that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep.]

Paraphrase 6. After that he was seen in Galilee Mat. 28. 7. by neer five hundred believers or Christians at one time, of whom a great part are now still alive ready to testifie it, but some of them are dead.

7. Then [...] After that he was seen of note a James, then of all the Apostles.]

Paraphrase 7. Besides all these, he was, presently after his resurrection, seen by James the Bishop of Jerusalem, then by all the twelve Apostles, Joh. 20. 25.

8. And last of all he was seen of me also, as ofan abor­tive [...] one note b born out of due time.]

Paraphrase 8. And after his ascension to heaven he spake from thence, and exhibited himself to be seen by me, who before had not seen him, being not a disciple of his then, but after his ascension converted by him, and received through his special favour into the number of his Apostles, though most unworthy of that dignity.

9. For I am the least of the Apostles, that am not meet to be called an A­postle, because I persecuted the Church of God.]

Paraphrase 9. For I having first been a great persecutor of Christi­anity, though by Christ I was thus miraculously call'd to be an Apostle of his, am not yet worthy to be so esteemed, but being by Christ so constituted, am yet for that former life of mine, inferior to all the rest of the Apostles of Christ, who were never thus guilty.

10. But by thefavour [...] grace of God I am what I am: and his grace which was toward me [...] be­stowed upon me was not in vain: but I laboured more abundantly then they all: yet not I, but the grace of God which was with me.]

Paraphrase 10. Though being by his special favour so constituted, I have since laboured to walk worthy of it, and have been more industrious and laborious then all the rest that had been his disciples here: yet what I have thus done is not to be imputed to me in any manner, but to the grace and goodnesse of God that went along with me, and ena­bled me to doe what I have done.

11. Therefore, whether it were I or they, so we preach, and so ye believed.]

Paraphrase 11. Well then, whether ye look upon me, or upon them to whom he appeared here on earth, and so were eye-witnesses of his resurrection, I am sure ye can have no grounds from either of doubting of this truth, for both they and I preached the same among you, and at our preaching you then received and believed it.

[Page 560] 12. Now if Christ be preached that he rose from the dead, how say some a­mong you that there is no resurrection of the dead?]

Paraphrase 12. Now upon this foun­dation thus laid, that you can have no reason to doubt it, it follows that the dead truly rise, and then how comes it to passe that some of your Churchmen, that have received the faith by our preaching, begin now to deny all resurrection?

13. But if there be no resurrection of the dead, then is Christ not risen:]

Paraphrase 13. These are presently confuted, supposing it granted that Christ is risen from the dead:

14. And if Christ be not risen, then is our preaching vain, and your faith is also vain.]

Paraphrase 14. Which if it be not true, then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it.

15. Yea, and we are are found false witnesse of God, because we testified of God that he raised up Christ, whom he raised not up, if so be that the dead rise not.]

Paraphrase 15. And ye must suppose of us who taught you Chri­stianity, that we taught you a meer forgery, for such must the resurrection of Christ be, if there be no resurrection from the dead.

16. For if the dead rise not, thenneither hath Christ been raised, [...] is not Christ raised.]

Paraphrase 16. For thus one may argue backward, If there be no possibility for a man by the power of God to be raised from death, then is not Christ raised.

17. And if Christ be not raised, your faith is vain, ye are yet in your sins.]

Paraphrase 17. And if so, then all that we have preach'd to you, particularly remission of sins upon repentance, being bottom'd on the resurrection of Christ, Act. 5. 31. is to be supposed false also.

18. Then they also which are fallen asleep in Christ are perished.]

Paraphrase 18. And they that have lost their lives for Christ's sake, have had nothing to pay them for those losses, have perished eternally, and so lost very much by their fortitude, which must argue madnesse in them, if they believed not a resurrection, (for then they had better have kept the life they had, till a natural death had called it from them) and must argue a grosse error in those first Christians, Stephen and James, &c. if they believed that which had not truth in it.

19. If in this life onely wehave ho­ped [...] have hope in Christ, we are of all men most mise­rable.]

Paraphrase 19. And indeed, if Christ were not risen, if all our hope in Christ had been rterminated with this life of his on earth (or if all the advantages which we reap by Christ, are those which we enjoy here, who are worse used then any other men, persecuted continually for our profession of Christ) it would then fol­low, that (as once the Apostles deemed themselves upon his death, not knowing he was to rise again, so) we Christians should be the most unhappy persons, the most proper objects of compassion that are in the world.

20. But now is Christ risen from the dead, and become the first-fruits of them that slept.]

Paraphrase 20. Which now, blessed be God, is much otherwise, for Christ being risen, he, by rising himself, raiseth all others with him (as in the consecrating of the first-fruits, the whole harvest is also consecrated) and then we that are miserable here, shall be rewarded there, (and so his resurrection is a certain proof, that other men shall have a resurrection also, which is the summe of the arguing from v. 12. till this place.)

21. Forseeing [...] since by man came death, by man came also the resurrection of the dead.]

Paraphrase 21. For as one man brought death, so another brought resurrection into the world.

22. For as in Adam all die, so in Christ shall all be made alive.]

Paraphrase 22. For as upon Adams sin, all that are partakers of his nature, are concluded under the sentence of death pronounced against him; so all regenerate be­lievers, all that are like, that belong to Christ, v. 23. shall be raised to immortal life.

23. But every man in his own order; Christ the first-fruits, afterward they that are Christ's at his coming.]

Paraphrase 23. But this with some distance of time betwixt: Christ the first-fruits, some time before the rest, then all regenerate Christians at his last coming to judgment.

24. Then cometh the end, when heshall deli­ver up [...] shall have delivered up the kingdome to God,and the Father [...] even the Father, when he shalltake [...] or bring to nought, [...] have put down all rule, and all authority and power.]

Paraphrase 24. Then I mean, when in the conclusion of this world, of this spiritual king­dome of Christ in the Church here below, he shall deliver up all his power exercised by himself and his commissioners, into the hand of God his Father, having first destroyed all earthly dominions, pronouncing sentence on the great potentates, as well as the meanest men, or else having subdued all to his power, by converting some, and destroying all others.

25. For he must reigne, 'till he hath put all enemies under his feet.

Paraphrase 25. For to this purpose was the promise made to Christ, Psal. 110. that his spiritual kingdome on earth should last so long, till God had brought all the world to be subject to him.

26. The last enemy that is destroy­ed, [...] shall be destroyed, is death.]

Paraphrase 26. And of the enemies to be subdued death is the last, which therefore must be subdued (and so men raised from death.)

27. For he hath put all things under his feet: but when he faith, All things are put under him, it is manifest thatthis is with an excepti­on of him [...] he is excepted which did put all things under him.]

Paraphrase 27. The evidence being clear, for all enemies, all things, no one excepted, that God will subdue them all under Christ; alwaies supposing that God himself is excepted, of whom 'tis affirmed that he will put all things under Christ.

28. But when [...] And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.]

Paraphrase 28. And when all is so subdued to Christ, then shall Christ lay down that office which till then he exerciseth, and in which he is conspicuous in his Church (which till then he is to administer) and then shall God the Father, Son, and holy Ghost fill all the elect with glory and blisse eternally.

29. For E [...] Else what shall they doe which are baptized note c for the dead, if the dead rise not at all? why are theyalso [...] then baptized for the dead?]

Paraphrase 29. Now for them among you ver. 12. which say there is no resurrection of the dead, and consequently that the dead shall not be raised at the coming of Christ (which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis, setting down the state of all things at and after that resurrection) I shall onely make this demand, Why then have they in their baptisme made profession of their belief of it (see v. 14, 17.) it being certain that the dead, or the resurrection of the dead (expressed here for brevity under that word [the dead]) is one of the articles, and that a prime and special one, to the belief of which they were baptized, and to which baptisme (being the putting in and taking out of the water) doth referre, as a significant emblem, first of Christ's then of our resurrection from the grave? And therefore to what end did these men in their baptisme professe their belief of this ar­ticle, if they believe it not? To be a baptized Christian, and not to believe the resurrection, is a strange ridiculous thing, an hypocrisie which they will never be able to answer to God or men, and that which actually deprives them of all benefits of baptisme; and yet such are they if they make doubt of this,

30. And whydoe we [...] hazards [...] stand we in jeopardy every houre?]

Paraphrase 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us, if we were no: assured that there were another life, wherein all our patience and valour for Christ should be rewarded by h [...]m? v. 18.

[Page 561] 31. I protest by your rejoicing, which I have in Christ Jesus our Lord, I die daily.]

Paraphrase 31. I far my part protest by that which I take most joy in of any thing in the world, my fidelity to Christ, that I daily run the hazard of death, which sure I should not doe, if I had not confidence of another life after this.

32. Ifaccording to man note d after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us eat and drink, for to morrow we die.]

Paraphrase 32. Certainly all the ha­zards which I ran at Ephesus Act. 19. being, as to man, to the eye of man, or as farre as mens purposes could goe, set to combate with wild beasts, that is, sentenced and condemned (2 Cor. 1. 9.) to that kind of bloody execution on their threatres (though by the providence of God I was delivered) can bring me no advantage, unlesse there be another life after this: And were it so, there were some place for that saying of some among you, Let us enjoy the good things of this world at present, for within a while death comes, and there's an end of all.

33. Be not deceived: evil communications corrupt note e gooddispositions manners.]

Paraphrase 33. And 'twill concern you, that are not yet thus seduced, to take heed that such speeches and discourses as these, such atheisticall temptations to sen­suality upon pretence of the no future state, no being after that of this life, doe not work upon you: The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are.

34. Awaketruly, [...] to righteousnesse, and sin not; for some have not the knowledge of God:I tell you it that you may be a­sham'd, [...] I speak this to your shame.]

Paraphrase 34. 'Tis all reason and more then time that you should truly (see note on Lu. 16. a.) or throughly rouze your selves out of that drousie condition of sinne, that you have gone on in, at least some of you, ver. 12. that by their behaviour and discourse shew themselves to be meer heathens still: Of whom I tell you, that it may work shame in you, that you have such men among you, rather then that you permit your selves to be tempted to imitate them.

35. But some man will say, How are the dead raised up? and withwhat kind of [...] what body doe they come?]

Paraphrase 35. But some object, that if men die, how can they live again? or what kind of body shall they have, that which they had being rotten in the grave? (see note on Act. 15. c.)

36. Thou fool, that which thou sowest is not quickned, except it die.]

Paraphrase 36. But this is a foolish objection, for even in corn that is sowed, the rotting of the corn is necessary to the enlivening of it, or springing of it up again.

37. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain.]

Paraphrase 37. And it is not the cu­stome to sow that very thing which after comes up, the blade, and eare, and corn in it, but onely the corn without the rest, as the corn of wheat, or the like.

38. But God giveth it a body, as it hath pleased him, and to every seed his own body.]

Paraphrase 38. And when such a single corn is sown without any ear or chaffe about it, God causeth it to come in this or that form, a root and blades, and eares of wheat, and proportionably from other seeds according to the property of each.

39. All flesh is not the same flesh: but there is one kind of flesh of men, ano­ther flesh of beasts, another of fishes, and another of birds.]

Paraphrase 39. And as it is among us, one sort of flesh differs very much from another, so much more a body of a man here on earth may differ in qualities from a glorified body in heaven.

40. There are both [...] also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another.

41. There is one glory of the sun, another of the moon, and another glory of the starres; for one starre differeth from another starre in glory.

42. So also is the resurrection of the dead: it is sown in corruption, it is raised in incorruption.]

Paraphrase 40, 41, 42. Two things are observable in the resurre­ction: 1. the improvement of all mens estate, who have their part in the resurrection of the just, above that which here they enjoy: 2. the seve­rall degrees of glory that they then shall have one above another. For as heavenly bodies are more glorious then earthly, and one heavenly then another, so is it in the resurrection. And for the first of these, which is the chief matter of present conside­ration, the bodies that rise differ from those that died, the state of the resurrection differs from that of this life; that which was here was a corruptible body, that which rises, an incorruptible.

43. It is sown in dishonour, it is raised in glory; it is sown in weaknesse, it is raised in power.]

Paraphrase 43. The body here hath some dishonourable deformed parts c. 12. 3. others weak and feeble, subject to, or decayed by diseases and age; but the future body is quite contrary, glo­rious and strong.

44. It is sownan animal [...] a naturall body, it is raised a spirituall body. There isan animal a natu­rall body, and there is a spirituall body.]

Paraphrase 44. The body here is sus­tained by meat and drink, but in the future state 'twill be a body immortall, that wants nothing to sustain it. Such bodies indeed there are of both these sorts.

45. For so it hath been written And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening Spirit.]

Paraphrase 45. One such as Adam is mentioned to have had, Gen. 2. 7. and such as we had from Adam, who communicated life to his posterity; the other we shall receive from Christ, that restores them from the grave when they have been dead.

46. Howbeit, that was not first which is spirituall, but that which is naturall, and afterward that which is spirituall.]

Paraphrase 46. The immortal body was not first formed, but that which needed sustenance, so as without that it was to perish, and after that the immortal body is to be returned to us in stead of that mortal.

47. The first manwas is of the earth, earthy; the second man is the Lord from heaven.]

Paraphrase 47. The stock of the ani­mal life was Adam, so called as an earthy man, made out of the earth; the stock of the immortal, Christ the Lord, that came down from heaven.

48. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly.]

Paraphrase 48. Such a body as Adam himself had, such have all we mortal men; and such a body as Christ now hath, such shall we, that live like him, according to his example and precept, have at the resurrection.

49. And as we have born the image of the earthy, we shall also bear the image of the heavenly.]

Paraphrase 49. And as we have first been made like the mortal Adam, so shall we be made like the immortal Christ, when we come to heaven.

50. Now this I say, brethren, that note f flesh and blood cannot inherit the kingdome of God: neither doth corruption inherit incorruption.]

Paraphrase 50. One thing only I shall adde, that 'tis not possible that these earthy, corruptible, weak, ignominious bodies of ours should come to heaven, unlesse they be first changed, purified, immortalized (see note on Mat. 16. 17. e.)

[Page 562] 51. BeholdI tell you a secret, [...] I shew you a mystery; we shall not all sleep, but we shall all be changed,]

Paraphrase 51. And therefore for those that are found alive at the day of Doom, I shall tell you a secret not yet discovered to you, that though they doe not die at all, yet must they all be changed before they go to heaven, these bodies, thus qualified as now they are, cannot come thither, ver. 50.

52. In a moment, in the twinkling of an eye, at the last trump (forhe shall sound the trumpet, [...] the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.)]

Paraphrase 52. And this change shall be wrought in them in a mi­nute, at the point of time when all the world are summoned to judgment; for God shall make the Angels sound a trumpet, or make a noise like that of the trumpet, call the whole world of men, that ever was or shall be, to judgment, and at that instant all that were formerly dead shall arise in immortal bodies, and those that are then alive shall from their mortall be changed into such.

53. For this corruptible must put on incorruption, and this mortal must put on immortality.]

Paraphrase 53. For 'tis most certain and necessary v. 50. that our mortal bodies must be changed into immortal.

54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to passe the saying that is writ­ten, Dead is swallowed up note g in victory.]

Paraphrase 54. And when this is done, then shall that saying of Hos. c. 13. 14. be made good, that death shall be destroyed for ever, never to recover strength again over any thing, nothing from thenceforth shall ever die.

55. O death, note h where is thy sting? Ohades, [...] grave, where is thy victory?

Paraphrase 55. In contemplation of which a Christian may look on death as a hurtlesse thing, the sting or wounding power of which is taken away by Christ; and so on the state of separation of soul from body, that it is such as shall not last for ever.

56. The sting of death is sin, and the strength of sin is the Law.]

Paraphrase 56. The only thing that makes death like a serpent, able to doe us any hurt (without which it differs nothing from a calm sleep) is sin, as that hich gives sin any sterngth to mischief us is the Law, which prohibits it, and consequently brings guilt upon us.

57. But thanks be to God which giveth us the victory, through our Lord Jesus Christ.]

Paraphrase 57. But thanks be to God, who by what Christ hath done for us hath given us victory over sin and death, and by the conquest of sin, getting out of the power of that, hath made death but an entrance to immortality.

58. Therefore, my beloved brethren, be ye stedfast, unmoveable, alwaies a­bounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord.]

Paraphrase 58. These are arguments sufficient to teach any Chri­stian constancy and perseve­rance in doing and suffering God's will, and to oblige him to the utmost industry and diligence in the service of God, knowing that nothing that we thus undergoe shall fail of receiving a reward.

Annotations on Chap. XV.

a Note: [...] V. 7. Seen of James] What is here said of Christs appearance unto James, is not mentioned in the Go­spels, yet is it by S. Jerome mentioned from the tradi­tion of the Church, and that presently after his resur­rection, before those other appearances which are here mentioned before it; [...] which if it be true, it is necessary that [...] be not rendred afterward, but either as an Ordinal of dignity, not of time, or as a form of num­bring up several times, without exact observation of the order of them, then, besides, or in the next place, as the word is used in this Epistle c. 12. 28. [...], where nothing of order is considered. Now what James this was, is affirmed by S. Hierome also, that James, the brother of our Lord, whom heComm. in Is [...] calls the thirteenth Apostle, styled James the Just, saith Euse­bius l. 2. c. [...]. and, saith he, reckoned by S. Paul a­mong the special witnesses of the resurrection, James the known Bishop of Jerusalem, whom therefore some of the antients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him; see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons. l. 1. c. 17. Chrysostome Hom. 1. on the Acts, Theophyl. on 1 Cor. 15. 7. [...], He was seen by James the brother of the Lord, constituted by him the first Bishop of Jerusa­lem. So Photius the Patriarch of Constantinople, Epist. [...], James the first of High-priests (or Bishops) who by the Lords hand received the holy unction and Bishoprick of Jeru­salem. What is thus said of his being constituted Bi­shop by Christ, is by others said to have been done by Christ and the Apostles (Euseb. l. 17. c. [...], James the first Bishop of Jerusalem received it from Christ himself and the Apostles,) by others from the Apostles imme­diately. So Eusebius from Clem. [...]. l. [...]. [...] He saith that Peter, and James, and John, after the as­sumption of Christ, as being the men that were most fa­voured by Christ, did not contend for the honour, but chose James the Just to be Bishop of Jerusalem. So, be­fore Clemens, Hegesippus [...]. in Euseb. l. 2. c. [...] (or, as others read, [...]) [...], After this manner did the brother of the Lord, James, called by all men the Just, receive the Church (of Jerusalem) from the Apostles. And that this was done the first year after the death of Christ, is the affirmation of Eusebius in Chronico p. 43. which makes it out of question that this was the James that is mentioned Act. 12. 17. when Peter being de­livered out of prison commands word to be carried to James and the brethren, that is, the Bishop and the be­lievers there. And thence is it that he is called an Apo­stle, Gal. 1. 19. and Act. 15. 6, and 22. the Apostles came together, and It seemed good to the Apostles; so saith Theodoret, [...], &c. Those whom they now call Bishops, they called Apostles, bringing this for a proof of his affirma­tion, [...], so the Apostles wrote from Jerusalem to those in Antioch. And this is the reason that in this his Church of Jerusalem, James is set before Peter and John, Gal. 2. 9. and is said to give the right hand of fellowship to Paul and Barnabas, and accordingly Paul assoon as he comes to Jerusalem, persently goes in to James Act. 21. 18. And this is the James that wrote the Epistle, and is called James the Apostle in the In­scription of the Epistle, though in the beginning of it he style himself a servant of Jesus Christ. See Note b. on the Inscription of that Epistle.

b Note: [...] V. 8. Born out of due time] The full importance of this phrase [...] may best be taken from a [Page 563] proverbial from among the Romans, begun in Augu­stus's time. It is, from Suetonius, taken notice of by Baronius, An. Chr. 44. n. 74. but somewhat misre­presented. The words of Suetonius lye thus, in the life of Augustus, c. 35. Erant super mille (senatores) & quid [...]m indignissimi, & post necem Caesaris per gra­tiam & praemium all [...]cti, quos Abortivos vulgus vo­cabat, There were at that time an enormous number of Senators, above a thousand, and some of them most un­worthy of that dignity, having after the death of Caesar by favour and bribery gotten to be elected. These the multitude proverbially styled Abortives. To this pro­verbial sty [...]e of reproach S. Paul in great humility seems here to refer, making his own election into the Apostleship parallel to the choice and admission of those supernumerary unworthy persons into the Senate, viz. that he, like them, was none of the regular num­ber of the Twelve, none of those first taken in, in Christs life time, no way worthy to be an Apostle, [...] having persecuted the Church of Christ, v. 19. and yet by Christs grace and special favour, called and admit­ted to this dignity (by the grace of God I am what I am, v. 10.) and in th [...]se so many respects, fit to be look'd on, in his own opinion of himself, as they were reproachfully by the people, viz. as an [...] an un­timely birth, which consequently hath not those full dimensions, which those children are born with who have staid in the wombe their full time; to which most aptly agrees that which followes, v. 9. as the reason of this expression, for I am the least of the Apostles, as the Abortive is the least of children. And this is still but proportionable to what he every where, when he speaks of himself, is forward to say, calling himself the greatest, or chief, of sinners, lesse than the least of all Saints, and attributing all to the superabundant mercy and grace of God, that he so unworthy was thus vouch­safed and dignified by Christ.

c Note: [...] V. 29. For the dead] 'Tis to little purpose to set down the several interpretations of this place (see Just [...]ll. in Cod. Can. Eccl. Vniversae p. 173.) This which hath been set down in the paraphrase is most na­tural, [...] rendring [...] for, answerable to the Hebrew [...]. For the [...] the dead, is but the title in brief of that grand Article of the Creed, that of the resurrection of the dead, just as among the Hebrewes [...] of, or for, strange worship, denotes that precept of the sons of Adam and Noah, which prohibiteth the wor­ship of any strange gods, or [...] of, or for, the benediction of the name, is the precept of wor­shipping and serving the one true God: and so generally titles of Constitutions and of Articles are abbreviates, in a word or two. To this purpose 'tis the observation of the LearnedElench. c. 9. Jos. Scaliger, that not onely the Rab­bins, but generally other Doctors, notissimas & vulgò tritissimas sententias dimidiatas solent citare, use to cite by abbreviature known and vulgar sentences, in­stancing in [...], Mat. 15. 5. So it appears by Suidas, using the Proverb [...], from the sinking, which is but the abbreviature of [...], From a sinking ship whatsoever thou gettest, must be counted gain. Of this interpre­tation of [...] we have the testimony of Harme­nopulus De sect. [...] who refuting the Marcionites addes, — [...], no [...] knowing that it is spoken of the confession of the resurrection of the dead.— Of this also see Chrysostome, Tom. 3. p. 514. Of whose understanding of it, because I see some possibi­lity of doubting, I shall more largely consider the word [...]; [...], After recita­tion of the sacramental and dreadful word, and the ve­nerable rules of the doctrines brought from heaven, this at the end we adde, when we are about to baptize, we command him to say, I believe in the resurrection of bodies, and we are baptized in, or on, this faith. [...], For after professing this with the other articles, we are put into the foun­tain of those sacred waters. [...]; S. Paul therefore remem­bring them of this (viz. this custome of professing be­fore baptisme, with other articles, this of the resurre­ction of the dead) said, Why also art thou baptized for the dead, that is, the dead bodies? [...], For on this thou art baptized, believing the resurrection of the dead body, that it abides no longer dead, and thou indeed by words believest the resurrection of the dead. Here 'tis evident that the phrase [...], being baptized for the dead, is otherwise express'd by him, by [...], being baptized in, or on this, and that farther express'd by [...]believing the resurrection of the dead body, and [...], by words reciting the resurrection of the dead. Nothing then can be more manifest, then that this was his understanding of S. Pauls words, that being baptized for the dead, was being baptized in the faith and profession, as of other articles of the Creed, so of this particularly, and in the last place, of the Resurrection of the body. To this indeed he farther addes, [...], Then the Priest, as in an image, or representation, demonstrates to thee, by what he doth, the things that thou hast believed, and pro­fess'd by words, [...], when thou believest without a signe, he allowes thee a signeviz. in putting in, and taking out of the water, which is [...], the signe of d [...]scending into the state of the dead, and ascending from thence. Where though the action of the Priest, putting in, and taking out of the water, be a significative proof of the same thing, that the baptized are baptized into the faith of the resurrection of the dead, yet was the interpretation of the Apostles words fully accomplished in that for­mer, of being baptized into that article of the Resurrecti­on, of which this action of the Priest was the lively sign. And accordingly Theophylact, who ordinarily copies out S. Chrysostomes interpretations, doth content himself with the first onely, [...]. They that are to be baptized do all profess the Symbol of the faith (that S. Chrysostome had called the venerae­ble rules of the doctrines that were brought from heaven) in which after others this is set down, I believe in the resurrection of bodies: [...]; The Apostle therefore saith, that they that believe there is a resur­rection of the dead bodies (there's Chrysostomes explica­tion of dead, by bodies) and have been baptized in, or on, these hopes (there's his [...] on this) if they be de­ceived (that is, if there be no resurrection) what shall they do? [...]; And indeed why are men at all baptized for the resurrection, that is, on the expectation of the resurre­ction (still [...] and [...], for, and on, the ex­pectation of the resurrection, are all one) if the dead are not raised? Zonaras also on Can. 18. of the Coun­cil [Page 564] of Carthage, though with Chrysostome he take in the action of the Priest, in putting in and taking out of the water, (which is but the confirmation of this, and is not a new interpretation of S. Paul's words) yet he first insisteth on this, that they that are baptized are instructed in the power of the sacrament, and so taught to hope for (that sure comprehends to believe) [...], among others (the articles wherein the Catechumeni are instructed) [...], the resur­rection also of the dead. And Balsamon on that Canon is just to the same purpose. To this there is but one thing necessary to be added, which will remove all dif­ficulty from it, viz. that [...] v. 12. is the No­minative case to [...], those of the Corinthians, that now doubted of the Resurrection, had in their Baptisme among other things made profession of the belief of it. Which makes the Apostles argument un­answerable, because they had not yet renounced their Baptisme, though they denied the Resurrection. The truth of the fact, that some of the Church of Corinth did deny the Resurrection, is the expresse affirmation of the Apostle v. 12. And that that may not be thought strange, it may be remembred what Photius relates of some of the Philosophers, that this was the last article of the Christian faith which they received, as thinking it most contrary to those Philosophical principles im­bibed by them; and, by name, of Synesius, that he was made a Bishop before he believed the truth of that article; for which they that had made him being que­stioned, made this Apologie for so doing, that they found so many excellent graces in him, that they could not but think them useful to the Church of God, and confidently hope that God would not let them all perish, but would in time give him this grace also, which accordingly came to passe.

d Note: [...] V. 32. After the manner of men I have fought with beasts] That S. Paul here referres to that which befell him at Ephesus, Act. 19. may appear 1 by 2 Cor. 1. 8. where he mentions his great persecution in Asia (of which Ephesus was the Metropolis) and pressure so heavy, that, saith he, I despaired even of life, having the sentence of death passed on him, as farre as he could guesse of himself, and so making his deliverance a won­derfull unexpected act of Gods, a kind of raising him from the dead; 2dly, by the mention of fighting with beasts, which was a punishment that malefactors were condemned to in those daies. And of that particularly in Asia we have an instance in those first times in the Epistle of the Church of Smyrna there,Eusch. l. 4. c. 15. about the mar­tyrdome of Polycarpus, where they call the Asiarcha to let loose a lyon upon Polycarpe: and by his answer there (that he might not, because [...] the agones were ended) three things will be obser­vable; 1. that at that time in Asia (where that was done) their festivities or solemnities kept in honour of their Gods, had these fightings with beasts on the Thea­tres annex'd to them, as a chief ceremony of them (see Note on Act. 19. f.) 2dly, that malefactors were wont to be punished at such their festivities (as among the Jewes at the Passeover; see Act. 12. 4) not onely to make their punishments more exemplary, but as a piece of sacrifice to their Gods; 3dly, that the Asiarchae, the governours of Asia, that is, the chief officers among them, as they had the ordering of the agones, (see Note on Act. 19. e.) so they had the punishing of ma­lefactors committed to them. Now that S. Paul was condemned, at least by the multitude designed, to this punishment at that time, Act. 19. may thus appear, 1. by the expresse words of 2 Cor. 1. 9. we had the sen­tence of death in our selves, that is, passed on us, but, as it follows, [...] God delivered him out of it: 2dly, by the phrase [...] here (in the same sense as [...] 1 Pet. 4. 5. and [...] as much as in me is, nothing on my part wanting Rom. 1. 15.) that is, [...], saith Theophylact, as much as related to, or concerned men, (parallel to that of [...] in our selves, in that place to the Corinthians) that is, men so designed me, though God took me out of their hands, [...] snatched me out of the dangers (parallel to Gods raising him from the dead there, and delivering him from so great a death v. 10.) 3dly, by the story in the Acts c. 19. where v. 29. the city being in an uproar, they all with one consent run to the Theatre, the place where these bloody tragedies were acted, and haled Gaius and Aristarchus, two of Pauls companions, thither. And if Paul had come into sight, they would have done so to him also, but the Christians there would not permit him to come amongst them, ver. 30. And, v. 31. the Asiarchae having some kindnesse to Paul (a great work of Gods providence that they should) sent and gave him warning that he should keep close, [...] and [...] not give himself to the theatre, that is, not run the hazard, by coming out, to be carried thither, knowing the full purpose of the people to set him to the [...] com­bating with wilde beasts, if he did. Which farther ap­pears by the Registers words (in his speech whereby he pacified the people) ver. 37. Ye have brought these men, being neither robbers of your Temple, nor blasphe­mers of your Goddesse; that is, ye have dealt with them as if they were some notorious malefactors, to be thus publickly punished on the Theatre, whereas they have done nothing worthy of such proceedings. This is a clear interpretation of these words, and gives a fair ac­count of the [...], so as to signifie as farre as man's purpose concerning us (who had condemn'd us to this death, though God delivered us) of which learned men have given so many, and so wide con­jectures.

e Note: [...] V. 33. Good manners] What [...] here signifies may perhaps be best understood by Hesychius in the word [...], which he there explaines by [...]: by which it appears that the phrase refers not to goodness of manners, as that signifies actions, and as Hesychius renders [...], (for which the ordinary print reads [...]) and [...], but to simplicity and deceivableness of mind, and accordingly it is most properly rend [...]ed good dispositions, or good natures, of which it is ordinarily observable, that they are subject to be seduced, and missled into error or false doctrine, as here the deny­ing of the Resurrection. And accordingly it is introdu­ced, and inforced with a [...], be not deceived, noting what corruption was here to be taken heed of, that of error. The rendring the phrase good manners, refers it peculiarly to the sense of being debauch'd and corrupt in their lives, which is not commodiously appli­cable to this place, which treats onely of intellectual error, and therefore this other sense is with more reason to be here fastned on, That conversation and discourse (so [...] signifies) with Hereticks, [...] or Philosophers, that disputed against the possibility of the bodyes re­turning to life, after it was once perfectly dead, might probably seduce and deceive [...], casie, well-natured auditors, who are not so circumspect as they should be: And thus hath Theophylact interpreted [...], the good dispositions denote those that are easily deceived, or cheated.

f Note: [...] V. 50. Flesh and blood] That flesh and blood signi­fies that state of growing, feeding, corruptible bodies, such as these we carry about us, there is little doubt. How, or with what propriety it comes to doe so, may receive some light from that of Homer [...]. There of the Gods he saith

[...],
[...].

They eat no meat, nor drink no wine, therefore they have no blood, and are called immortal. Thus in the [Page 565] Gospel 'tis said of the saints in heaven, which are clear­ly answerable to the soberest notion of their gods, that they neither eat nor drink, and from thence (agreeably to that which Homer concludes from thence) they are here said not to be flesh and blood, nor, as it followes, corruptible, denoting the difference betwixt the natural body we have here, and the spiritual hereafter.

g Note: [...] V. 54. I victorie] The Hebrew phrase [...], which is ordinarily rendred [...] Lam. 5. 20. 2 Sam. 2. 26. Job 36. 7. Jer. 3. 5. Amos 1. 11. doth in all of them signifie forever, and is rendred [...] Isa. 13. 20. and [...] to the end Psal. 13. 2. and so 'tis in this place, Death shall be forever (of, perfectly, or finally) devoured.

h Note: [...] V. 55. Where is thy sting] These words are taken out of Hosea, c. 13. 14. where yet we read. I will be thy plague. And some have conjectured, that in stead of the Hebrew [...] I will be, the Greek read [...] where? But R. Tanchum and Ebn Jannahius, saith Mr. P. affirme that the Hebrew [...] is all one with [...], and so signifies where, in that very chapter of Hoseah, v. 10. [...], where is thy king? and so then the Septuagints rendring will be literal, and the Apostles words lightly varied from it.

CHAP. XVI.

1. NOw concerning the collection for the saints, as I have given order to the Churches of Galatia, even so doe ye.]

Paraphrase 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judaea, exhausted partly by their former Christian liberality, Act. 2. 45. making sale of their goods, and communicating their stock to the Christians, and partly being spoiled of their goods by the persecuting Jewes, 1. Thes. 2. 14. the same order that I gave to the Churches of Galatia, I now give to you.

2. Upon the first day of the week let every one of you lay by himtreasuring up whatso­ever ne gains, [...] in store, as God hath prospered him, that there be no gatherings when I come.]

Paraphrase 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty (see Exod. 23. 15. Deut 16. 16.) and therefore at such a time, upon such a special occasion as this, let every one lay aside whatsoever by God's blessing comes in to him by way of increase, so that there may be a full collection made, without any more gatherings when I come among you.

3. And when I come, whomsoever you shall approvethose by letters will I seed, for Theophy­lact, &c. se­ver [...] from the prece­ding [...] by your letters, them will I send to bring your liberality to Jerusalem.]

Paraphrase 3. And then ye shall have the choice of the messengers who shall carry it, that ye may be confident of the due disposing of it, according to your intentions; and whom ye choose, I will in my letters recommend them, and send them to Jerusalem.

4. And if it beworthy for ne also to [...] meet that I goe also, they shall goe with me.]

Paraphrase 4. And if the collection be such an one as may make it fit for me to be the bearer of it, I will go my self, and they along with me.

5. Now I will come unto you, whenI shall have past, [...] I shall passe through Macedonia: for I doe passe through Macedonia.]

Paraphrase 5. And my coming to you I designe as soon as I have spent some time in the severall parts of Macedonia: for I shortly intend to remove from hence, and in my way to Jeru­salem, to passe through that region.

6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journeywhither I go, [...] whithersoever I goe.]

Paraphrase 6. And perhaps when I come, I will stay the whole winter with you, which being done I will goe farther, and I suppose some of you will goe some part of my way with me.

7. For I will nto see you now by the way, but I trust to tarry a while with you, if the Lord permit.]

Paraphrase 7. For I mean not now to come to you, because if I did, I should not be able to stay, or to doe any more then take you in passing, but my purpose is by God's leave to spend some time with you, when I next come:

8. But I will tarry at Ephesus untill Pentecost.]

Paraphrase 8. At the present purpo­sing to stay at Ephesus till it be fit for me to set forward toward Jerusalem, where I mean to be at Pentecost.

9. For a great doore and effectual is opened unto me, and there are many adver­saries.]

Paraphrase 9. And I have great rea­son to doe so; for as I have a great deal of hope that I may be able to doe much good, to propagate the Gospell in those parts, so there are many that op­pose the truth, which makes it more necessary for me to stay there some time, for the quelling of them.

10. Now if Timotheus come, see that he may be with yousecurely [...] without fear: for he worketh the work of the Lord, as I also doe.]

Paraphrase 10. When Timothy comes to you with this Epistle, be carefull that the schismaticks among you give him no disturbance, and doe ye look upon him as ye would upon me.

11. Let no man therefore despise him, but note a conduct him forth in peace, that he may come unto me; for I look for him with the brethren.]

Paraphrase 11. Take heed to all he saith, let him have an autho­rity among you, and when he returns bring him on his way, and provide him with necessaries when ye take your leave of him, that he may return to me, for I and the brethren expect him.

12. As touching our brother Apollos, I greatlyexhorted [...] desired him to come unto you with the brethren: but his will was not at all to come unto you at this time, but he will come, when he shall have convenient time.

13. Watch ye, stand fast in the faith, quit you like men, be strong.]

Paraphrase 13. Be carefull and vigi­lant, that ye be not seduced, continue constant in the truth, and whatsoever temptations ye have to sollicit you, shew your selves courageous and well armed against all assaults.

14. Let all your things be done with charity.]

Paraphrase 14. Away with all divisi­ons and schismes from among you.

15. lexhore [...] I beseech you, brethren, (ye know the house of Stephanas, that [it is the first fruits of Achaia, and that they have addicted themselves to the ministery of the saints)]

Paraphrase 15. received the Gospel at the first preaching of it in A­chaia, and have ever since been very bountifull to all the poor Christians, see Luk. 8. a.

16. That ye submit your selves unto such, and to every one thatworketh with them [...] helpeth with us, and laboureth.]

Paraphrase 16. That you honour and reverence them and such as they, and all that joyn with them in the propagation of the Gospel and faith of Christ.

17. I am glad of the coming of Stephanas▪ and Fortunatus, and Achaicus; for that which was lacking on your part, they have supplied.]

Paraphrase 17. I was very glad at the coming of Stephanas, &c. B b b 2 (probably the sons of Chloe,) who have told me of the schismes among you ch. 1. 11. and of all other matters of impor­tance, and so supplied your place, done that which you ought to have done. See Mar. 12. b.

[Page 566] 18. For they havequieted note b refreshed my spirit and yours, therefore acknowledge ye them that are such.]

Paraphrase 18. For they came very much desired, and very wel­come to me, and will so, I presume, to you at their return; such men as they deserve all reverence from you.

19. The Churches of Asia salute you; Aquila and Priscilla salute you much in the Lord, with [the note c Church that is in their house.]

Paraphrase 19. all the Christians in their family.

20. All the brethren greet you: [greet ye one another with an holy kisse]

Paraphrase 20. See note on Rom. 16. [...].

21. The salutation of me Paul with mine own hand.

22. If any man love not the Lord Jesus Christ, let him be note d Anathema Marana­tha.]

Paraphrase 22. If any man love not Christ so well as to confesse him, but renounceth him in time of temptation, as the Gnosticks affirm it lawfull to doe, let him fall under the heaviest cen­sures of the Church.

23. The grace of our Lord Jesus Christ be with you.

24. My love be with you all in Christ Jesus. Amen.

The first Epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.

Annotations on Chap. XVI.

a Note: [...] V. 11. Conduct] [...] is to accompany, to bring on the way, v. 6. and to set forth, and, if need be, to provide for the necessaries of his journey. So Tit. 3. 13. where 'tis explained by [...] that they want nothing. So Act. 15. 3. where they that were sent by the Church of Antioch, in all reason are to be believed to have had the charge of their journey de­frayed by them. [...] As for the phrase [...] in peace here added, it seems to referre to that notion of peace (as in, Peace be with you, &c.) which is a form of sa­lutation, especially at dismissing the assembly (see Note on Rom. 16. c.) or at any other parting, or taking of leave, which was among the Christians used by way of benediction, and then [...] in, or, with peace, will be no more then, when ye take leave, or part with them.

b Note: [...] V. 18. Refreshed my spirit] This phrase [...] quieted the spirit, is taken out of the Greek translation Zach. 6. 8. in stead of which the Chaldee have [...] they have done my desire, that is, saith Maimonides, they were acceptable and welcome to me. See Joh. Coch. Tit. Talmud. p. 300.

c Note: [...] V. 19. Church that is in their house] The word [...] the Church doth not only signifie the place of assem­bling together, but the persons of those that use to doe so, that is, all the Christians in any place▪ So in the be­ginning of this Epistle having named the Church which is in Corinth, he proceeds [...], &c. the sanctified, the saints, that is, all the Christians in that place, which are meant by the word Church pre­ceding. And so here the Church is all the members of the Church of Christ, [...] the Christians; and then [...] house signifying in like manner not the walls of the house, but the family, the persons in it, (as when 'tis said of Cornelius that he was a proselyte [...], with all his house, that is, he and all the persons in his family,) it is evident what is meant by the Church in their house, [...] that is, all the believers of their family. The same are called [...] Rom. 16. 4. the Church, or Christians, belonging to their fa­mily: the prepositions [...] and [...] being promiscuously used in these writings. To thison Rom. 16. 15. Theophylact farther addes, that by this phrase is intimated the great piety of the Masters of these families, that had made all their house Christians, ( [...]) and again their great hospitality to strangers. For where, saith he, such virtues are, [...], that house is a Church.

d Note: [...] V. 22. Anathema Maranatha] Of [...], as it was the second degree of Censures taken from the Jewes, and accommodated to the use of the Christian Church, somewhat hath been said, Note on c. 5. e. Now the addition of Maranatha [...] to it, [...] signifies the third and highest degree of Excommunication, super­added to that second. For though some question have been of late made of it by learned men, yet there is little reason to doubt, but there were among the Jewes those three degrees of Excommunication, [...], and [...]: the first a remotion from familiar con­verse. ad quatuour passus, for four paces; the second more solemne, with execrations out of Moses law ad­ded to it; the third leaving the offender to divine ven­geance. This last is denoted, without doubt, by the ori­gination of the word [...] whatsoever that be. For three derivations it is capable of, two mentioned in Moed Katon, in these words, What is Schammatha? Rab answered [...] there is death, and Samuel said [...] there shall be desolation. The third is from [...] Dominus venit, the Lord comes. That this third should not be it, there is onely this pretense, that then there would be no reason for the dagesh or doubling of the m in schammatha. But considering that that is no great change, and that in either of the other two greater are admitted, in the first the [...] in the end of [...] turned into [...], and much greater in the second, the word [...] here will give us great rea­son to forsake the two former, and pitch upon that third derivation, it being clear that the word [...] comes is the same in both, and for the [...] and [...] it is as clear, that they are directly the same. The word [...] is name, but in ordinary speech among the Jewes signifies the name of God, or God himself. And so doth Maran in the Eastern tongues signifie Dominus Lord, whence in Etruria the Kings were called Marani, saith Servius on Aeneid. 12. and the Syrians are now called Maro­nitae, because they call Christ [...] our Lord. Agree­able to which it is that in Epiphanius God is by the Ga­zari called Marnas, and by the Cretians their virgins are styled [...], that is, [...] Ladies. And thus both these words Schammatha and Maranatha will be directly all one with the denunciation of Enoch, Jude 14. [...] [...] the Lord cometh, and that there explained by [...] doing judgement against wicked men, that will not be reformed. According to this it is, that among the Spaniards, who have so much of the remainders of the Jewes among them, this form hath been used sit Anathema maranatha, & excommu­nicatus, or [...] let him be excom­municated from the hope of the Lord. A passage there is in Stephanus Byzant. [...]. which in all probabi­lity belongs to this word. [...], A shepheard being thunderstruck, saith he, cried out, Ramanthas, that is, God from above. Where though, out of Philo the Grammarian, he derive it from Raman, signifying [Page 567] height, and Athas, God, yet there is little doubt to be made but the word is a corruption in the vulgar, and so in the shepheards use of it for Maranatha here. The onely thing remaining of difficulty is, how, supposing this a form of Excommunication, it can here be appli­able to the not loving of Christ, which, being a sin of the heart, seems not to be capable of any judges cogni­zance, nor consequently of their censure. But it must be observed that the love of Christ signifies that per­fect love that casts out fear, and contains in it the con­fession of Christ, adhering and cleaving to him (as to love a master, Mat. 6. 24. is, to hold to him, in that verse) the not loving of Christ, is the denying of him in time of trouble, and signifies here him that was train­ted with the error of the Gnosticks, and so would not confesse Christ in time of persecution (see Note on Rev. 2. b.) and then there is nothing more reasonable then that the Apostle, having written this whole Epistle against the schismes and vicious practices and heresiesi n­fused into the Church of Corinth by these men, should conclude with a denunciation of the highest degree of Excommunication against all those who shall thus re­nounce Christ, and fall off to these damnable heresies, denying the Lord that bought them, 2 Pet. 2. 1.

THE note a SECOND EPISTLE OF PAƲL THE APOSTLE TO THE CORINTHIANS.

a Note: [...] THE occasion and time of writing this Second Epistle are the onely things which will here be necessary to be premised, and both of these may probably be discovered. At the end of his three years stay in Asia, when he was now hastening toward Jerusalem, 1 Cor. 16. 8. that is An. Ch. 54. he had before his departure from Ephesus (see Note a. on the title of 1 Cor.) written his first Epistle to them, for the checking of many enormities among them, which Stephanas, and Fortunatus, and Achaicus had brought him word of. And when the successe of that Epistle of his was soon declared unto him by Titus, how that the Censures inflicted on the offenders had reduced many, and that there was a very discernible reformation wrought amongst them by these means, he makes all hast (assoon as he had received this account) to send this second, milder Epistle unto them, to qualifie the seeming severities of the former, and to take off the Censures again from those that had thus seasonably been reform'd by them, c. 2. 7. and 10. This shewes that it was written within a short time after the former. And the same also appears by the solemn mention of the danger which he had pass'd at Ephesus, (which he had but intimated in the former Epistle c. 15. 32. but now enlargeth on it, at the beginning of this Epistle c. 1. 8. and c. 4. 7, &c.) viz. that caused by Demetrius and the silver-smiths, Act. 19. 24. in which he had like to have been brought to the Theatre, to combat with wild beasts, and escaped narrowly with life: which deliverance of his was, it seems, now fresh in his memory, and fit to be recounted by him again and again, and to be thankfully acknowledged by all that had any interest in him.

As for the point of time wherein it was written, [...] it may be thus probably collected. In this Epistle c. 2. 12. he mentions his being at Troas to preach the Gospel, and his good successe in converting many, which is the meaning of the doore being opened him in the Lord; from thence he saith he hastened to Macedonia, on purpose to meet Titus, and understand from him the successe of his former Epistle to these Corinthians, and there it seems he found him, and presently dispatch'd this second Epistle to them, which is accordingly in the Subscription of it dated from Philippi in Macedonia, by Titus and Lucas. That this was done in that journey set down Act. 20. in the beginning, there is no question, but in what verse of that chapter this his being at Troas, (mention'd here c. 2. 12.) is described, that is the only difficulty. That it is not to be referred to that mention of Troas Act. 20. 6. appears by this, that there they came from Philippi (that is, from Macedonia) to Troas, but at the point of time mention'd in this Epistle, 'tis evident they went from Troas to Macedonia. Again in that verse of the Acts they stayed at Troas but seven daies, and in those daies the disciples came together to break bread, on the Lords day, and Paul [...] discoursed to them till midnight: All which supposeth them of Troas to have former­ly received the Gospel, [...] whereas at his being in Troas, which is mention'd in this Epistle, he seems to have first revealed the Gospel unto them, the doore which was then opened unto him being the first reception of the Go­spel in that place. It is therefore most reasonable to suppose this his being at Troas to be contained Act. 20. 1. in his passing from Ephesus, the Metropolis of Asia, into Macedonia. That Troas was not so much out of the way betwixt these two, but that by it he might passe from one to the other, appears in the following verses; for in the return from Macedonia v. 3. into Asia v. 4. they are all found at Troas v. 5, and 6. and from thence it is as clear, that Troas might be taken in his way v. 1. as he went from Ephesus to Macedonia. But the brevity of S. Lukes narrations keeps this from being mention'd there, which yet may be supplied by this of S. Pauls own pen, c. 2. 12. And from thence it will be concluded that either at his being in Macedonia v. 1. (at which time he met with Titus there, 2 Cor. 2. 12.) or possibly at his return through Macedonia from Greece v. 2, 3. this Epistle was written by him, to follow the former, as soon as he discerned the successe of it, and to comfort them whom that had cast down. And that it was in the second point of time, that of his return from Greece through Macedonia, may appear by c. 1. 16. where mentioning two resolutions, which he had had to visit them, the former in his passage into Macedonia, the second at this his return from it, both of these must needs be pass'd before the writing hereof. In this Epistle he also excuseth his not coming to them, and addeth many other things occasionally; especially he is carefull to vindicate his Apostleship from some calumnies, that mali­cious seducers, crept into that Church, had cast upon him. And this is all that was usefull to be said before-hand no this Epistle.

CHAP. I.

1. PAUL an Apostle of Jesus Christ, by the will of God, and [Ti­mothy [...] our brother, unto the Church of God which is at Co­rinth, with all the saints that are in all Achaia,]

Paraphrase 1. Timotheus that was with you by my appointment 1 Cor. 16. 10. to see my di­rections observed among you, to the Christian Church in the city of Corinth, and in all other cities and regions through all Achaia.

2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

3. Blessed be the God and Father [...] God, even the father of our Lord Jesus Christ, the father of mer­cies, and the God of all comforts,]

Paraphrase 3. I have all reason to blesse and magnifie the name of God, which purposely sent our Lord Jesus Christ into the world, and by that, and his many other gracious acts of his par­ticular providence, hath shewed himself to be a most mercifull and gracious Father unto us;

4. Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are com­forted of God.]

Paraphrase 4. Who in all the preasures that have befallen me, hath eminently relieved and suc­coured me, and by those experiences hath enabled me to refresh and cheer up all those that are in any affliction.

5. Because [...] For as the sufferings of Christupon us a­bound [...] abound in us, so our consolation also a­boundeth by Christ.]

Paraphrase 5. By this one considera­tion, of which I have had so frequent evidences, that according to the proportion of our suffering for Christ, Christ doth constantly afford us comforts and reliefs, the greater our afflictions are, the greater also our refreshments from Christ.

6. And whether we be afflicted, it is for your consolation and salvation, which iswrought by [...] effectuall in the enduring of the same sufferings which we also suffer: or whe­ther we be comforted, it is for your consolation and salvation.]

Paraphrase 6. And so what afflictions soever befall us, there is no reason you should be startled or discouraged in your Christian course by that means: for sure 'tis for your advantage that we are so. Our afflictions are matter of comfort to you, viz. that you can fall under no persecutions your selves, but what ye see us endure before you, and those meerly for our doing you good, preaching the Gospel to you, endeavouring to bring you to repentance and to blisse, which is not ordinarily to be come to, but by suffering after my example. And then the refreshments and extraordinary reliefs that Christ afforded me in all my sufferings, those sure will be matter of comfort to you also, as a pledge of assurance that Christ will afford you the like refreshments here, and reward hereafter.

7. And our hopefor [...] of you is stedfast, knowing that as you are partakers of the sufferings, soyou are shall ye be also of the consolation.]

Paraphrase 7. And of this I make no doubt, but that as you have your parts in the afflictions, so ye shall also of the reliefs and advantages by suffering.

8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life.]

Paraphrase 8. All this I say by way of preface to this advertise­ment which I desire to give you of the sharp persecutions that I lately met with at Ephesus, the chief metropolis of Asia, Act. 19. see note on 1 Cor. 15. d. where I had like to have been brought out to the theatre to be devoured by the wild beasts, and indeed had no humane means to avert, nor consequently to escape it.

9. Butwe our selves [...] we had the sentence of death in our selves, that we should not trust in our selves, but in God which raiseth the dead;]

Paraphrase 9. And this advantage I had of it, that the more I be­lieved I should be put to death, the more I might be engaged by my deliverance, never to depend on any worldly trust, but only on God, who can rescue from the greatest extremity, even from the grace and death it self.

10. Who deliver'd us from so great a death, and doth deliver; in whom we trust that he willalso yet [...] yet deliver us:]

Paraphrase 10. Even that God who hath actually delivered me out of that imminent danger, and so still continues to deliver me, and I verily believe will yet longer continue preservations to me.

11. You also helping together by prayer for us, thatthe favour conferr'd on us for the sakes of ma­ny, may by many be thankfully acknow­ledged, [...] for the gift bestowed upon us note a by the means of many persons, thanks may be given by many on our behalf.]

Paraphrase 11. To which purpose I suppose 'twill much conduce, that you will earnestly pray for me: for as the prayers of many are an effectual motive to God to doe what they pray for, when by that means the favour being granted to many at once, those many shall be all engaged to thank God, and magnifie his name; so the benefit afforded me in favour to many others, viz. to the believers who pray for me, and may receive profit by my life, may by those many be received with thanksgiving to God in my behalf.

12. For our rejoicing is this, the testimony of our conscience, that in simplici­ty and godly sincerity, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards.]

Paraphrase 12. For of this I can say with joy and comfort, that my conscience gives me a cheer­full testimony in all my actions, that I have had no ends or designes of my own, but in a pious simplicity and sincerity of heart, not as worldly wisdome would direct, but according to the Gospel-rules (see note on Heb. 13. d.) we have behaved our selves toward all men, but toward you beyond all others.

13. For we write none other things unto you, then what you read,or, those things also ye acknow­ledge; for the Syriack leaves out [...] or acknow­ledge, and Ihope that ye will trust you shall acknowledge even to the end.]

Paraphrase 13. For my writings to you are perfectly agreeable to the doctrine preach'd by me, and by you received, when I was among you: what in my Epistles you read, you cannot but ac­knoweldge to be that which ye have been taught, and I hope you will never be drawn away from that acknowledgment.

14. As also you have acknowledged us in part, that we are your rejoicing, even as ye also are ours, in the day ofour [...] the Lord Jesus.]

Paraphrase 14. This I say, because though since these divisions came in among you, I have been rejected and vilified by some, yet some others of you have acknowledged your selves to take joy and comfort in me, as I professe to doe in you, and am confident I shall doe, when Christ comes to reward his faithfull servants.

15. And in this confidence I was minded to come unto you before, that you might have a secondGrace [...] benefit,]

Paraphrase 15. And with this affecti­on of kindnesse to you, and perswasion of your kindnesse to me, I did designe to come to you, that thereby you might be confirmed in that faith, and grow in that knowledge which was first preach'd to you.

[Page 570] 16. And to passe by you into Macedonia, andagain from Macedonia to come to you [...] to come again out of Macedo­nia unto you, and of you to be brought on my way toward Judea.]

Paraphrase 16. This I first meant to doe in my way to Macedonia, and being hindred from doing it then (and going another way, viz. by Troas, c. 2. 12.) I have had a second resolution of visiting you, at my going from Macedonia into Greece, Act. 20. 16. 2. that so I might have been conducted by some of you to­ward Judaea, whither I am a going with contributions to the poor Christians there.

17. When I therefore washad this resolution [...]. [...], or, was thus w [...]lling; [...]o [...] the King's MS reads [...] thus minded, did I use lightenesse? or the things that I purpose, doe I purpose according to the flesh, that with me there should be note b yea, yea and nay, nay?]

Paraphrase 17. And though I did not come, yet have my calumnia­tors nothing to lay to my charge for this, as if I did make resolutions lightly, rashly and inconstantly, as men use ordinarily to doe.

18 But as God is true, our word toward you was not yea and nay.]

Paraphrase 18. No, I assure you, as God is faithfull, there was no levity or inconstancy in my resolution.

19. For the Son of God, Jesus Christ, who was preached among you by us, even by me, and Silvanus, and Timotheus, was not yea and nay, butby [...] in him was yea.]

Paraphrase 19. As little as there was in our preaching of Christ Jesus the Son of God among you, which is also calumniated by some, as if it were light, uncertain, liable to inconstancy, but that most unjustly, for what was preached by us there among you, was confirmed by Christ himself, that is, by miracles wrought by his power among you.

20. For all the promises of Godare in him yea, [...] in him are yea, andor, therfore through him are A­men; for the King's MS. reads [...] in him Amen,to God for his glory [...] unto the glory of God by us.]

Paraphrase 20. For as all the pro­mises of God proposed by him are undoubtedly true, so accordingly in this particular, he gave us power to confirm by miracles what we taught from him; and this I hope hath and will tend to the glory of God, by our ministery.

21. Now he which stablisheth us with youinto [...] in Christ, and hath anointed us, is God:]

Paraphrase 21. Now he that confirms both you and us in the truth acknowledged by us, and which hath given us such testimony for the proof and confirmation of the Gospel (see note on Act. 10. e.) is God:

22. Who hath also sealed us, andgives [...] given the earnest of the Spirit in our hearts.]

Paraphrase 22. Who hath as it were set his seal or signature upon us, marked and secured us, sealed us up for his own, and already given an assurance of his future dealing with us, by giving us his Spirit, the gifts and graces thereof, a pledge of the full promise which shall after be performed (see note on Ephes. 4. i.)

23. But [...] Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.]

Paraphrase 23. As for that of my not performing my first resoluti­on of coming to you in my way to Macedonia v. 17. and according to my promise 1 Cor. 16. 5. I shall tell you the clear rea­son of it, (besides or over and above that of the spirits disposing me otherwise, contrary to my resolution intimated v. 17. see Theophylact) I had heard of such enormities among you, that if I had then come, I must have been forced to use a great deal of severity [...]mong you, in case my former Epistle were not obeyed, of which I had not particular knowledge till I met with Titus, c. 2. 13. which was at my coming to Macedonia. And that was then the only reason of my forbearing, that I might not be forced to exercise that Apostolical sharpnesse against you. (As for the other, the reason of the change of his resolution is plain, Act. 20. 3.)

24 Notthat we exercise do­minion. [...] for that we have dominion over your faith, but are helpers of your joy; for by faith yehave stood [...] stand.]

Paraphrase 24. That severity of dis­cipline I mean, that must not be look'd on as an act of dominion, of designing any advantage to our selves by you (see Mat. 20. 25. and note on 1 Pet. 5. a.) but that which Christ hath commanded and prescribed us, by that means to reform and amend, to work faith, and hope, and rejoicing, and all good things in you. For by faith, that is, the doctrine of Christ, it is that you were first brought in to the service of the true God, and wherein you continue ever since, and we desire you should doe so still, not relying on any do­ctrine of ours as it differs from that.

Annotations on Chap. I.

a Note: [...] V 11 By the meanes of many persons] The Greek [...] is ordinarily parallel and proportionable to the Hebrew [...] facies, which coming from [...] respexit, signifies oftentimes respectus, and so [...] de facie, signifies for, or in respect of; and agreeable thereto, [...], of, or from, many faces, here signifies in respect of many, in relation to many, for the sa [...]es of many, or in any of those formes of speech by which [...] would be rendred.

b Note: [...] V. 17. Yea yea, and nay nay] The meaning of yea, and nay, or of yea yea, and nay nay, is distinctly this, when we doe not agree, or are inconstant to ourselves, now yea, and an [...]n nay, in our words or actions. Whence is that old word naucus for a light or frivo­lous person, l. 12. p. 1173. from [...], as 'tis deduced by Festus. The difference of this from the [...], [...], Jam. 5. 12. is cleared by the construction, Let your yea be yea, and your nay be nay, that is, let your words and actions accord; so that the second yea and the se­cond nay is not joyned with the first, as here, but as the praedicate affirmed of it, whereas here the two yeas being all one (and so indeed express'd by a single yea v. 18.) are the Subject of the speech, and the two nayes, being all one again, the praedicate. To this agrees that proverb of the Jews, The just mans yea is yea, and his nay, nay. A third expression there is, that of Mat. 5. which is in sound very near this, and yet distant from it, Let your communication be yea yea, and nay nay, that is let there be no other language but this or the like, used by you, in opposition to the more licentious forms of oaths there mentioned.

CHAP. II.

1. BUT I determined this with my self, that I would not come again to you in heavinesse.]

Paraphrase 1. And now that in stead of coming I write again, I was resolved to deferre it so long, till I should hear of some reformation among you, that so this might not be, as formerly my letters were, to punish, to afflict, to censure you, see note on 1 Cor. 5. c.

2. For if I make you sorry, who is it then that maketh me glad, but he that is made sorry by me?]

Paraphrase 2. For when you are check'd or censured by me, this is so farre from being pleasant to me, that it is indeed at the same time matter of such grief, that I cannot be comforted by any thing, but by the same you, by seeing that the Censures have wrought some good on you, caused the reformation of that in you, for which I had meant them to you.

[Page 571] 3. Andthis very thing did I write, [...] I wrote this same unto you, lest when I came, I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all.]

Paraphrase 3. And this severity of proceeding v. 1. which now I speak of, I did rather choose to send you in a letter, 1 Cor. 5. then to deferre it till my coming, in hope to find your faults amended, to have all the sorrow­full matter, that of censure, past before that time, that so I might have nothing to doe then, but to absolve and receive peni­tents, and so to rejoice among you, (not to inflict censures upon you) and that I was confident would also be most acceptable to you all.

4. For out of much affliction and anguish of heart I wrote unto you with many teares, not that ye should bemade sor­ry, [...] grieved, but that ye might know the love which I have more abundantly unto you.]

Paraphrase 4. For that which I wrote with some sharpnesse and was matter of grief to you, was so much more to me at the very writing of it, was a most heavy pressure upon my heart, and fetch'd abundance of tears from me; by which you may know that what I did was not out of any pleasure that I take to censure or afflict you, but as an effect of the greatest love to you all, which could be imagin'd.

5. But if any have caused grief, note a he hath not grieved me,but in part, that I may not lay weight upon him, all you but in part; that I may not overcharge you all.

6. Sufficient to such a man is this note b punishment, which was before the many inflicted of many.]

Paraphrase 5, 6. But for the incestu­ous person, the author of all this sadness and severity (sad­ness not to me alone, but in some measure, that I say no worse, to all you) it is now sufficient which he hath suffered by the delivering him up to Satan, 1 Cor. 5. and the sad conse­quence thereof.

7. So that contrariwise, ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.]

Paraphrase 7. And it is now more then time that he be absolv'd by the Church, and forgiven the offence committed against it, and by absolution be cheer'd up again, lest the continuance of such sharp punishments should not have a benigne, but noxious influence upon him.

8. Wherefore Iexhort, [...] beseech you, that you would confirm your love towards him.]

Paraphrase 8. And therefore my pre­sent counsel is, that by prayers for his release you expresse your reconciliation to him, and so absolve him from the Censures.

9. For to this end alsohave I written, [...] did I write, that I might know the proof of you, whe­ther ye be obedient in all things.]

Paraphrase 9. And this I now write, that I may see whether you are as ready upon my appointment to restore penitents, as to inflict punishments upon offenders, which is another branch of your Christian charity.

10. To whom ye forgive any thing, I forgive also: for if Ihave for­given, [...] forgave any thing, to whom I forgave it, for your sakes forgave I it, in the person of Christ.]

Paraphrase 10. Whom you are willing to have restor'd from excom­munication (as being satisfied with his penance and expression of repentance) I appoint or give leave to doe it: (For if I have absolv'd any man, I have done it by the authority I have from Christ, but yet in respect unto you, or with consideration of what may be best for you, that is, for your whole Church.)

11. that we be not over­reach'd by Satan [...] Lest Satan should get an advantage of us, for we are not ignorant of his devises.]

Paraphrase 11. That the too long con­tinuance of the punishments upon the penitent offender may not be made use of by Satan to the hurt and ruine of the Church, either by swallowing him up by desperation, v. 7. or by heightning your zeal against sin into an unreconcileablenesse with the sinner, v. 9. for Satan hath many hidden secret arts to mischief souls, which we think not of.

12. But [...] Furthermore, [when I came to Troas,for the Gospel of Christ [...] to preach Christs Gospel, and a dore was opened to mein [...] of the Lord,]

Paraphrase 12. when Act. 20. 1. (see note on the title of this Epi­stle) I came to Troas to preach the Gospel of Christ, and my preaching had a very happy reception there, and brought many to the faith,

13. I had no rest in my spirit, because I found not Titus my brother, but taking my leave of them, I wentout [...] from thence into Macedonia.]

Paraphrase 13. I was much troubled in mind that I could hear no tidings of Titus, by him to be advertised of the successe of my Epistle among you, and in pursuit of him I left that city, and went into Macedonia, in hope that I might find him there.

14. Now thanks be unto God, which alwaies causeth us to triumph in Christ, and maketh manifest the savour ofthe knowledge of him [...] his knowledge by us in every place.]

Paraphrase 14. And having met with him, he hath given me the good newes of the happy successe of my Epistle among you, and that obligeth me to blesse that God, who hath hitherto prospe­red us exceedingly (see Mark 14. f.) in the propagating of the Gospel, and by us hath made piety and Christianity famous, and well reputed of in every place.

15. For we are unto God a sweet savour of Christ,among them that are escaped, [...] in them that are saved, and in them that perish.]

Paraphrase 15. For by our preaching the Gospel, we perform a very acceptable service to God, and bring in glory to his name, offer up a sweet smelling sacrifice unto him, among all sort of people, both among the penitent believers, which receive the faith, and live according to it, and the impenitent unbelievers, that re­ceive it not.

16. To the one we are the savouror, from death [...]o death; for the King's MS. reads [...], as after [...] of death unto death, and to the other the sa­vour of life unto life: and who is sufficient for these things?]

Paraphrase 16. For though this sweet perfume to the obstinate im­penitent hath been the most perfect poison (as high perfumes sometimes are) they have grown the worse for the Gospels coming among them; yet to all that have forsaken their old courses of sin, and obeyed this call to a new life, it hath been the most com­fortable vitall savour that ever came to them. This is a weighty imployment, and unlesse God did particularly enable us, we could never be fit for it.

17. For we are not as many, whichdeale as bucksters with note c corrupt the word of God; but as of since­rity, but as of God, in the sight of God, speak we in Christ.]

Paraphrase 17. This we are sure of, that we have not designed any secular advantage to our selves in preaching the Gospel, as the Gnostick heretical teachers are observed to do, 1 Tim. 6. 5. but have sincerely revealed to you what we have been taught by Christ, without any other aime, God knows, than that we may perform faithfull service to him.

Annotations on Chap. II.

a Note: [...] V. 5. He hath not grieved me] The sense affix'd to these words in this paraphrase (very distant from that which the words, as they are ordinarily read and ren­dred, sound) is taken distinctly from the Scholion of Theophylact, who resolving it the Apostles meaning, in both these verses, to have his charity to the incestuous person express'd, and to give order for his Absolution, thinks this way of rendering it most proper, that joyn­ing [Page 572] them with himself in the dislike and sorrow, and consequently infliction of censures for the sin, he might ingage them joyntly with himself in the absolving the transgressor; and this, saith he, most wisely disposed by him, that they who had so lately been commanded by the Apostle to avoid him, as a detestable person, should not now upon his giving orders for his absolution be scan­dalized at him, [...] as inconstant and muta­ble. This, saith he, is the reason that he takes them in, as partakers with him of the sorrow and censures, that he might have them his willing partners in the absolu­tion and joy of that. And so this, saith he, is the sense of the words, [...]For he hath not, saith S. Paul, [...] grieved me alone, but all you in part, that is, a little, or in some degree, that I may not say, he hath al­together grieved you, [...] lest I should lay overmuch weight upon him; or in plain words, the truth is, he hath grieved you in like manner as me, but yet that I may not overburthen him that was guilty of that incest, or aggravate the matter against him, all that I say is, that in part, or in some measure, ye were grieved by him. This is a very commodious sense, and necessarily re­quires some small change of the punctation ( [...]hough the printed text in Theophylact have not observed it) partly by including in a parenthesis the latter part of this 5. verse, from [...]—to the end of it, partly by putting a comma after [...], that so [...] may connect with [...], thus, 5. But if any have caused grief he hath not grieved me, but in part (that I may not aggravate, or lay weight, on him) you all. 6. Suf­ficient to such a man—And this is a plain sense, and agrees very well with all that followes of their joynt and chearfull proceeding to the Absolution of the incestuous.

b Note: [...] V. 6. Punishment which was inflicted of many] What is here meant by [...], the punishment which was inflicted under the many, will appear by 1 Cor. 5. 4. where concerning the incestuous person, and such as he, order is distinctly given, that he shall be delivered up to Satan for the destruction of the flesh, or bringing corporall inflictions upon him, which is certainly the [...] punishment here mentio­ned, and that [...] you being gathered to­gether, that is, in the presence of the whole congrega­tion, to adde the greater solemnity to it: And that is all one with the [...] here, under, or in, the pre­sence of the many. Mean while as there the sentence was S. Pauls, [...] v. 3. I have judged as present, and v. 4. when ye are gathered together and my spirit, with the power of the Lord Jesus Christ (bestow'd on the Apostle, and rulers of the Church) so here it must be supposed to be, though the solemnity was transacted with the company, and in the presence of the whole congregation.

c Note: [...] V. 17. Corrupt] That [...] the word of God si­gnifies the Gospel here, as it was by S. Paul made known unto men, the Christian Religion preached by him, there can be no doubt. All the difficulty is, what is meant by [...]. not that there can be any que­stion of the native proper signification of that word, for it certainly signifies doing as [...] do, and those are little pedling merchants, that buy and sell to get gain; but because it is possible it may referre to some practices which such Merchants are vulgarly guilty of, mixing, and dashing their commodities, and so decei­ving others, that they may inrich themselves. But tho [...]gh the word may possibly by a figure signifie this, yet the genuine proper notion, being very agree­able to the Context, is in all reason to be preferred. We are not, saith S. Paul, [...], as the many. This sure referres to the false teachers of his time, and those, we know, were the Gnosticks, who as they are said to serve their belly, to love the world, and to love plea­sures, and so generally to designe themselves advantages by their profession, and of all things hated the Cross, renounced Christianity when it was persecuted, and brought any dangers or losses upon them; so they are particularly marked out 1 Tim. 6. 5. (that chapter where the Gnosticks are named, v. 20. and their cha­racter particularly set down) to be such as deem godly­ness gain, think the Christian profession brings men se­cular advantages of liberty, &c. and so cannot be so single-hearted, so wholly bent to approve themselves to God, as S. Paul here professeth to be. To this in­terpretation of the place I am inclined by two passages in the Epistles of Ignatius, which though they are o­mitted in the Laurentian Copy, are yet constantly to be found in others, and if they were put in by any inter­pol [...]tor, they may yet be of good use to us in this mat­ter, there being no reason to suspect the hand that in­serted them of any ill designe, nor yet of ignorance either of the Gnostick heresie, or of the use of the word. The former place is in the Epistle ad Magnesianos, where speaking of the Gnostick Judaizers, enemies of the cross, whose God is their belly, minding earthly things, lovers of pleasures, and not lovers of God, having a forme of godliness, but denying the power thereof, he addes, [...], [...], [...] Merchants of Christ, huckstering the word, selling Jesus, going on to other parts of the character of the Gnosticks, corrupters of women, coveting what belongs to others, [...] greedy lovers of money. The second place is agreeable in Ep. ad Trall. There are, saith he, some vain speakers and impostors, [...], [...], [...]not Christians, but Merchants of Christ, carrying the name of Christ for deceit, huckstering the word of the Gospel: and who these are, he specifies in the process of that Epistle; Simon the first-born of Satan, Menander, Basilides, the unclean Nicolaitans, [...], those that are falsely named, that is, the Gnosticks, &c.

CHAP. III.

1. DOE we begin again to commend our selves? or need we, as some others, note a epistles of commendation to you? or letters of commendation from you?]

Paraphrase 1. Why should I again be forced to mention the up­rightnesse of my dealing to­ward you, the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church, in commending from one Church to another those that are strangers to them? have I any need of commendations to you, or from you to other men?

2. Ye are our epistle written in our hearts, known and read of all men.]

Paraphrase 2. The works of conver­sion that we have wrought among you, of which our own conscience gives us testimony, will serve us abundantly in stead of letters commendatory from you to all others, who cannot but have heard the same of it.

3. being ma­nifested that ye are, [...] For as much as ye are manifestly declared to be the epistle of Christ mini­stred by us, written not with ink▪ but with the Spirit of the living God, not in tables of stone, but in fleshy tables of the heart.]

Paraphrase 3. And you (that is, your faith) are most conspicuously an epistle of Christ, of the writing of which we have only been the instruments, the Spirit of God supplying the place of ink, and your hearts of the writing tables, and by this epistle, this testimony, Christ that great Bishop of our souls doth recommend us to all men.

[Page 573] 4. And suchconfidence [...] trust have we through Christ to God-ward.]

Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly, and in a manner to boast of my behaviour, and happy successe in my Apostleship c. 2. 14, &c.

5. Not that we are sufficient of our selves to think any thing as of our selves; but our sufficiency is of God.]

Paraphrase 5. Not that we are able to to doe, or so much as to think, or enter upon any thing of this nature, in order to the conversion of men, of our selves, as by our own strength; but what ever we are able to doe, it is of God, whose title that is Isa. 13. 6. to be Shaddai, almighty or sufficient.

6. Who also hathfitted us, or enabled, [...] made us able ministers of the newcovenant [...] Testament, not of the writing [...] letter, but of the spirit: for the letter killeth, but the Spirit giveth life.]

Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods, with which he hath furnish'd, and to which directed us the preachers and dispensers of the new Covenant (see note on the title of these books) that is, not of the law (see note on Mat. 5. g.) written and brought down in Tables by Moses, but of the Gospel, called by this title of the Spirit, first, because it comes near to the soul, and requires purity there; secondly, because the holy Ghost came down both on Christ and on the Disciples to confirm this new way; thirdly, because Grace is a gift of the Spirit, and now is joyned to the Gospel, but was not to the Law; which administration of the Spirit, and annexation of it to the word under the Gospel, gives men means to attain eternal life, when the law is the occasion, and by accident the cause of death to them, in denouncing judgment against sinners, and yet not giving strength to obey.

7. But if the ministration of deathin the wri­tings, being ingraven, [...] written and ingraven in stones wasin glory [...] glori­ous, so that the children of Israel could not stedfastly behold the face of Moses, for the glory of his countenance,which is done away [...] which glory was to be done away:]

Paraphrase 7. And if the delivery of the Law which brought no­thing but death with it, when it was written in tables of stone (see note on Mat. 5. g.) was with the appearance of Angels, and a bright shining which cast such a splendor on Moses's face, that it would dazle any mans eyes to look on it, and yet now that glory, and that law so glo­riously delivered, is done away:

8. How shall not the ministration of the Spirit be ratherin glory glorious?]

Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all? (see Mat. 5. g.)

9. For if theadmini­stration [...] ministration of condemnationwere be glory, much more doth the ministration of righteousnesse exceed in glory.]

Paraphrase 9. For if the delivery of the Law, which could help men to condemnation, but could not absolve any man, were in so much glory, God by his Angels appearing so dreadfull in the mount; then much more the Gospel, which brings with it justification and pardon of sin, is to be counted exceeding glorious, to be look'd on and received by us with all reverence.

10. For even that which was gloriouswas not so much as glorious, [...] had no glory in this respect, by reason of the glory that excelleth.]

Paraphrase 10. For the Law though otherwise glorious, yet being compared with the Gospel, hath no glory at all in it (as the moon compared with the sun is so utterly outshined by it, that it ap­pears not in the presence thereof.)

11. For if that which is done away was by glory [...] glorious, much more that which re­maineth is in glory [...] glorious.]

Paraphrase 11. For if that which was it self to be abolish'd, being but the cover that contain'd the true jewel under it, were yet deliver'd dreadfully and by a glorious appearance, then much more shall that which endureth for ever, that jewel it self, the Gospel or substance, contain'd under those coverings or shadows, and so which is never like to be abolished, and hath a durable fruit belonging to it (Grace, which the other had not) deserve to be esteemed glorious.

12. Seeing then that we have such hope, we use great plainesse of speech;]

Paraphrase 12. Upon these grounds I say (mentioned from ver. 5. to this verse) I cannot but speak boldly and confidently to you in vindication of my Apostle­ship, ver. 4.

13. And not as Moses,put [...] which put a vaile overhis own [...] his face,so that [...] that the children of Israellooked not [...] could not stedfastly look to theor, face; for the Kings MS. reads [...] note b end of that which is abolished.]

Paraphrase 13. Having no need to imitate Moses who vailed his face, which was a type of the dark, not clear proposing of the Gospel (which is the end or principall part of the Law, and the jewel contain'd under that covering) to them of old.

14. But their minds were blinded: for untill this day remaineth the same vaile untaken away, in the reading of the Old Testament: which vaile is done away in Christ.]

Paraphrase 14. And accordingly so it continues remarkable to this present, the Jewes see not Christ in the reading of the old Testament, and so the cover still remains upon Moses face, as it were, but by the Christian clear doctrine, or by faith, is removed.)

15. But even unto this day, when Moses is read, the vaile is upon their heart.]

Paraphrase 15. And so though they have heard it over and over many times, yet still they doe not understand the true sense of the Law.

16. Neverthelesse, when it shall turn to the Lord, the vaile shall be taken away.]

Paraphrase 16. But when Israel v. 13. or their heart v. 15. shall ac­cept of the Gospel of Christ, then they shall see and understand plainly, what now is so obscure to them.

17. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty.]

Paraphrase 17. Now Christ is be­sides his humane nature, in­dued with a divine Spirit, and the Gospel of Christ is called the Spirit v. 6. and where the Spirit of Christ, or the Gospel is, there is freedome, and consequently the vaile (a token of subjection also 1 Cor. 11. 10.) is taken away.

18. And we all with open face beholding as in a glasse the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.]

Paraphrase 18. And so all we that be­lieve in Christ, have that vail done away, and doe clearly, though not yet so perfectly, behold Christ, and by beholding him are changed to be like him; the doctrine of the Gospel recei­ved into our hearts changeth us into other men, to such a vision of Christ here, in imitating his purity, &c. as shall be at­tended with eternal glory hereafter, the same Spirit of Christ which worketh the one in us, being certain to produce the other also.

Annotations on Chap. III.

a Note: [...] V. 1. Epistles of commendations] [...], and [...] in this place are an intimation of an antient custome in the Apostolical primitive Church, which ordinarily gave their testimonies to all Christi­ans, that travailed from one, place to another, and re­commended them to an hospitable reception. The ori­ginal of this custome seems to have been taken from the heathens, who had their tesseras hospitalitatis, [Page 574] which from one friend to another, help'd them that brought them to kind entertainment, and Tertullian continues the phrase contesseratio hospitalitatis. Many mentions of this custome we find amongst antient wri­ters. In Synesius [...], I commend Thaumasius to your friendship, &c. And in Phaverinus, [...], [...], I commend to your friendship and kindnesse Laurentius, who of a long time hath been my scholar. And again [...], [...] one commends a man to ano­ther, when he gives a good testimony of him. This was done among Christians, by testifying the piety and orthodoxalnesse of any, and the agreement with them from whom they come in the same faith. And there­fore when Fortunius a Bishop of the Donatists affirm­ed and boasted that their Church was the Catholick Church, S. Austin Ep. 163. ad El [...]usium, convinceth him by asking him, whether a Donatist could by his Literae formatae, or communicatoriae, gain a man enter­tainment or reception in any Church that he would name to him, being confident he could not doe it. Thus saith Nazianzen of Julian, [...] p. 1. 2. [...]. [...]. that he imita­ted many of the Christian rites, [...], all humanity, charity to them that wanted, [...], [...], that way of it especially which consisted in sending letters and t [...]k [...]ns, with which (saith Nazianzen) we use to fur­nish them that are in want from one nation to another. The same, saith Zozomen, l. 5. c. 5. and Nicephorus Callistus, l. 10. c. 21. almost in the same words, [...], [...], [...], [...], He especially imitated the tokens (or tesserae) of the Bishops letters, by which they are wont mutually to commend those that travell any whither, and by that testimony obtain for them all friendly entertainment, as for their most familiar acquaintance. The same we may find in Lucian, in his Peregrinus. By which also will appear the antient notion of the [...], not to si­gnifie (as Baronius ad an. 314. and out of him Binius, t. 1. concil. p. 271. and Ferrarius De antiq. Eccles. Epist. genere, l. 1. p. 45. would have them) Epistles by which men were testified to be in communion with the Church of Rome, (which they never did, but when they were written by the Bishop of that Church, and nei­ther then any more then those that were written by the Bishop of any other particular Church signified that mans agreement in faith and communion with that particular Church) but onely Letters commendatory from one place or Church to another, to recommend a person that should travell thither, and so obtain for him an hospitable reception, lodging, diet, and all things else that are contained in Zozomen under the word [...] provision, or necessaries, that they wanted; and this according to the notion of [...] formerly mention'd (see Note on Act. 2. c.) for liberality and beneficence; though there is no question but a­mong other degrees of charitable reception, that of admitting them to their Churches and Sacraments was included also, proportionably to the forms of their testimonies, which, saith Mat. Blastares, were wont to mention the uprightnesse of the persons faith, unreprovablenesse of his life, and his degree in the Church, if he had any. See Justell. in cod. Can. Eccl. Un. p. 132.

b Note: [...] V. 13. End of that which is abolished] If the read­ing be [...], then must Christ (which is the end of the law) that is the Christian precepts and promises typi­fied by the Mosaical rites and shadows, be meant by it; but if the reading be [...], then will the [...], or second part of the resemblance, be more per­fectly answerable to the former, thus Moses put a vaile over his own face, to signifie that the Israelites would not see the face (that is, discern clearly the most eminent and principal part) of the Law, which is now abolished, that is, of the Ceremonial law. For certainly the prin­cipall part of that was the inward purity and piety signi­fied and adumbrated by those ceremonies, and now taught by Christ more distinctly and plainly, and so that covering taken away, ver. 14. only the Jewes will not see it, but as yet their understandings are blinded, in the beginning of the verse.

CHAP. IV.

1. THerefore seeing we have this ministery, as we have received mercy, wegrow not sluggish, or cowardly, [...] faint not;]

Paraphrase 1. Being therefore intrust­ed by God with so honoura­ble a charge, the preaching of this divine and glorious Gospel of Christ, c. 3. 4, and 18. we have been diligent in attendance on our work;

2. But have renounced the hidden things ofshame [...] dishonesty, not walking in craf­tinesse, nor handling the word of God deceitfully, but by manifestation of the truth, commending our selves to every mans conscience in the sight of God.]

Paraphrase 2. And have been farre from using any of those vile arts, which shame might make us disguise and conceal, but dealt simply and plainly, mixing nothing of our own with the word of Christ, but contenting our selves with so much of the approbation of men, as the making known the truth of God unto men sincerely and uprightly will help us to.

3. But if our Gospel be hid, it is hidi [...] [...] to them that are lost.]

Paraphrase 3. Which we have done so plainly, that if the Gospel of Christ preached by us be yet obscure, it is so only among obdurate obstinate unbelievers, v. 4. see c. 2. 15.

4. among [...] In whom the God of this world hath blinded the minds of them which believe not,so that the illuminati­on of the Gos [...]el of the glory of Christ hath not shin'd to them, [...] lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.]

Paraphrase 4. Such as have their eyes so blinded by Satan, or their own worldly advantages, that the Gospel of Christ most powerfully and plainly revealed by him, and shining forth in our preaching, since his departure from the earth, (and this most certainly the revelation of the immutable will of God, whom Christ represents to us, not as an or­dinary picture doth the body, but as a reall substantial image of him) is not permitted to have any impression or influence on their hearts, they will not see, be it never so illustriously visible.

5. For we preach not our selves, but Christ Jesus the Lord, and our selves your servants for Jesus sake.]

Paraphrase 5. Certainly nothing but this can obstruct mens minds against the Gospel, as it is delivered by us, being preach'd so, as not to designe any thing of honour to our selves, but only unto Christ, and for our selves, only to offer men our service, to doe them all the humblest offices of Christian charity imaginable.

6. For God, who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the note a face of Jesus Christ.]

Paraphrase 6. For it is not any world­ly consideration that hath put us upon this imployment, but that God that by his word created the light, when there was nothing but darknesse in the world, hath in a like wonderfull man­ner impa [...]ted this light to us, in sending down his own Son to shine in our hearts, to reveal his will unto us, and this on pur­pose that we might reveal it to others, instruct them in the knowledge of those glorious mysteries, (see note on 2 Pet. 1. c.) so illustrious in themselves and advantageous to us, which God hath revealed to us by Christ.

[Page 575] 7. But we have this treasure in note b earthenor in ves­sels of shell vessels, that the excellency of the power may be of God, and not of us.]

Paraphrase 7. But we that are intrust­ed with this great treasure of the Gospel, are not so fine and pretious our selves, we carry bodies about us subject to all manner of opposition, and pressures, and afflictions, and this on purpose designed by God also, that all the good successe we have in our Apostleship may be imputed to Christ, and not to us, as it would be, if we came with any secular power or grandeur to plant the Gospel.

8. We are griped note c troubled on every side, yetbrought to extremi­ties, st [...]ait­ned, but not despairing not distressed; we are perplexed, but not in despair;

9.pursued, but not left behind Persecuted, but not forsaken; cast down, but not destroyed:]

Paraphrase 8, 9. The way which God rather saw fit to chuse, was to permit us to wrestle with all difficulties, and then to sustain us by his own invisible assistance, not by any secular humane means, and carry us through all, and give good successe to our preaching by these very means:

10. Alwaies bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.]

Paraphrase 10. Carrying about us the crosse and sufferings of Christ, daily suffering after him, that so the saving effects of his resurrection, in turning men from their evil waies (conver­ting Infidels by our preaching) might through our suffering in this imployment be more conspicuous.

11. For we which live are alway delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh.]

Paraphrase 11. For we Apostles, that are looked on by some with envy, are continually ready to be put to death for the Gospel, that the vital power of Christ in raising up sinners to a new life may, through the dangers by us undergone in preaching the Gospel, be shewed forth among our auditors, that receive the faith from us.

12. Sothat the death is wrought in us, but the life in you, [...] then death worketh in us, but life in you.]

Paraphrase 12. And so truly we are not any extraordinary gainers by our employment, as to the eye of the world; the death of Christ v. 10. is wrought, perfected in us, we fill up his sufferings, Col. 1. 24. by suffering after him, but the resurrection and vitall efficacy of Christ, v. 10, and 11. is shewed forth, and as it were perfected, in you, by our preaching and begetting faith, and confirming it in you by our af­flictions, and by the example of our constancy, and of Gods deliverance afforded us, ch. 12. 9.

13. We having the same spirit of faith, according as it is written, I believed and therefore have I spoken, we also believe and therefore speak.]

Paraphrase 13. And having the same spirit of faith which is spoken of in that writing of Davids, Psal. 116. 10. where he saith, I believed, and therefore I spake, I was sore afflicted, &c. we doe accordingly by afflictions, and patience and constancy-therein, confesse God, and expresse our faith in him.

14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you.]

Paraphrase 14. Believing stedfastly that he that raised Christ out of the lowest condition, even from death it self, will make our afflictions a means of raising us, and presenting us glorious in his sight, together with you, if you doe so too.

15. For all things are for your sakes, that thebenefit ha­ving aboun­de [...] [...] abundant grace might through the thanksgiving of manyexcéed [...] redound to the glory of God.]

Paraphrase 15. For 'tis for your good that we preach and suffer all this, that your faith may be more confirmed, and that so the mercy of God extending to more persons, may, by their blessing God for it, abound, and tend more to the glory of God, ch. 1. 11.

16. For which cause weare not s [...]ornfull [...] faint not, but though our outward man perish, yet the inward man is renewed day by day.]

Paraphrase 16. Whereupon it is that we doe▪ not give over upon these discouragements, but are by these outward pressures more incited inwardly, and animated to the performance of our duties.

17. For our light affliction, which is but for a moment, worketh for us amost su­perlative, [...] farre more exceeding and eternall note d weight of glory:]

Paraphrase 17. For our transitory light suffering is so accepted by God, that it is also sure to be rewarded by him with a most exceeding, eternal, weighty crown of blisse or glory.

18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporary [...] temporall, but the things which are not seen are eternall.]

Paraphrase 18. Which makes it most reasonable for us to go cou­rageously through all difficul­ties, as despising and not thinking of this world, and whatever losses or sufferings of that, but of that reward which our faith presents unto us, which is as farre beyond any thing that we can part with here, as eternity surpasses time.

Annotations on Chap. IV.

a Note: [...] V. 6. Face of Jesus] This phrase [...] the face of Jesus, and this whole verse, referres to the story of Moses, desiring to see the glory of God, Exod. 33. For there God in his own glorious nature could not be seen v. 20. the lustre was so great; but with that sight that was afforded him, though but of an Angel sustain­ing the person of God, Moses's face was enlightned, and shone, and became glorious, (to which the Apostle had before referred, c. 3. 7.) And so here the glory of God, that is, the revelation of his most divine counsels for the saving of men under the Gospel, is by God com­municated to Christ, and by that means he, as he is the Son of man, and executes this Prophetick office upon earth, is much more shining and glorious then Moses's face was; and then we to whom the Gospel is now preached, look upon this face of his, though the Israe­lites could not on Moses, and are illuminated thereby, receive the knowledge of these counsels of God, when­soever we look on him.

b Note: [...] V. 7. Earthen vessels] [...] signifies any of the utensils about an house Mat. 12. 29. Mar. 11. 6. (see Note on Mat. 21. b.) a dish, a cup, &c. Of these some are testacea, made of shells of fishes, and they are here [...], as 2 Tim. 2. 20. (the only other place where the word is used in the New Testament) and this agrees very well with the matter in hand, it being ordinary to lay up those things we value in shells, or boxes, or ca­binets made of such; and those, in respect of the brit­tlenesse, and of the nature of them, (as the shels are the outsides of fishes) very fit to resemble our bodies, wherein our souls doe inhabit. And accordingly the Pla [...]onists making two bodies of a man, one that which carries the soul in it, [...], the chariot of the soul, the other that which we touch, and see the grosser carnal part, call that second [...], that which is the same to us which the shell is to the fish, which hath another finer body within it. The word [...] testa signifies not only a shell (from whence those kinds of fishes are called [...], the shell to them sup­plying the place of skin, and some others [...] soft-shelled, as [...] in [...]. [...] Nemesius) but also [...] baked earth, and vessel of the potter, that hath [Page 576] pass'd the fire, and is taken out of the kil [...], and so Theophylact interprets it here, and so it frequently si­gnifies in authors. The difference of such [...] earthen ware, from [...] the potters vessels, or [...] vessels of clay, before they are burnt, whilest they remain in the potters hand in moulding, is set down exactly byTom. 6. p. 855. l. 10. S. Chrysostome in his [...]. [...]. that the former if they be broken, [...], are not capable of recovery, [...], because of the hardness once gotten by the fire, whereas the other, that are but of clay unbaked, and unhardened, if they be spoiled once, [...], they may easily by the skill of the potter be returned to some second form. Whence, saith he, it is that Jer. 19 1. when the prophet was to describe an irreparable de­struction, he is bid to figure it by [...], such a vessell, or bottle of earth, broken to pieces, v. 10. But when he would put them in some hope of restauration, then God shewes [...], [...] an earthen vessel fallen, when it is in the hands of the artificer, c. 18. 2, 3. which he takes up, and moulds anew, the matter being yet capable of it. And this sense and notion of [...] also the place will bear, and therefore I have now set them both down, and left the Reader to chuse which he shall think most probable.

c Note: [...] V. 8. Troubled on every side—] These two verses in every word referre to the antient heathen customes in the agones, of which somewhat hath been said, Note on 1 Cor. 9. 24. S. Chrysostome explains them so in common ( [...], [...], [...], [...], [...], We are cold, &c. as Horace of the racer, sudavit & alsit, he sweats and fri [...]zes,) but he applies them not severally to the particular exercises. This, I suppose, may fitly be done, by accommodating three of the paires to the cu­stomes of Wrestling; one to that of Running in the race, [...] [...] belongs clearly to [...], wrestling, so saith Aristotle Rhet. l. 1. c. 5. (see the anonymous Scho­liast on that place) [...], [...], He that can gripe his adversary, and take him up, is good at wrestling, there being two dexteri­ties in that exercise, comprimere antagonistam, & sub­sternere, to gripe, and throw down, which Hesychius also calls [...], and [...] the first of these is here mentioned, and express'd by [...] pressure, to which is here opposed, as in a higher degree, [...], ad augustias redigi, [...] to be brought to distresse, as when we can neither get out of his hands, nor make any resi­stance against him, so Isa. 28. 20. [...], being brought to such extremities we can fight no longer. [...] So again [...] perplexity, is fit for the wrestler, who being shrewdly put to it, knows not what to doe; so saith Theophylact, though we fall [...] to such a condition that we know not what to doe; so in Hesychius, [...], [...] they that are not able to doe, or attempt, any thing, yet are not [...], miscarry not finally, [...], stand after all upright, [...], [...], despair not, nor are they overcome, but find an happy issue out of all, [...], conquerors at last, saith Theophylact. Then for [...] pursued, [...] that is peculiar to [...] racing, as hath been formerly said (Note on 1 Cor. 9. 25.) when one being formost in the race, others pur­sue, and get up close after him, being ready to outstrip, or get before him, but doe not so: and that is the mean­ing of [...], not outstrip'd, or cast be­hind, [...] the word [...] signifying to be out-gone, relinqui literally, in Horace's notion, [...]

—mihi turpe relinqui est.

So in Plutarch, [...], they doe not crown them that are lag, or left behind, and 1 Cor. 9. all run, but one receives the prize. So Eustathius on Homer, Il. [...], He that is overcome we say is left; and in Hesychius, [...], [...], corruptly for [...] (that is, [...]) [...] to be left, is to misse the reward: and therefore Jam. 1. 4. those that are perfect and consummate, crowned, or [...]t to receive the crown, are said to be [...], [...] left behind in nothing, victorious still. 'Tis true indeed that the vulgar notion of forsaken is applicable to the word among good authors. As in Aristotle, Rhet. l. 1. c. 10. [...], cowards for fear forsake, desert, those that are in the same dan­ger with them. But the contexture, and consort of so many other agonistical words, and the examples of this use of it joyned thereto, do rather incline it to the former. [...] Then for [...], that belongs again to [...], wrestling, where he that throws the o­ther first is conquerour; whereupon Hesychius, [...], [...], [...], to cast down, is to overcome, to throw. The same is express'd by [...], [...], supplanting, tripping up the heels, whence is that scho­lion of Theophylact, [...], thrown by them that wrestle with us; and then the [...], not destroyed, may either signifie li­terally so▪ not killed, that is, lying upon the ground, but not like carcasses there, or else rising up again after the fall, and not, as the Elephant, irrecoverably down. All which belongs to the afflictions that befell the Apostles, their hardship in these [...] and combats of theirs.

d Note: [...] V. 17. Weight of glorie] The Hebrew [...] signi­fies primarily two things, weight, and plenty, and from thence two things more, either glory or riches. From hence it comes, that [...] is in the Greek of the Old Testament taken for multitude, or greatnesse, that is applied to a train, or host, 1 Kin. 10. 2. and 2 Kin. 6. 14. and 18. 17. and 2 Chron. 9. 1. [...], a great numerous troop of attendants, or army, and 1 Mac. 1. 17. [...] a very great multitude, and 3 Mac. [...], a great magnificent feast. Accordingly [...] here, will be, riches, plenty, and abundance of glory, the word [...] being the rather here used in opposition to the lightnesse of the afflictions precedent, but not to denote the heavi­nesse, but abundance, or riches of this, as Gen. 13. 2. Abraham is said to be [...] heavy, that is, plentifull, in catrell &c. the LXXII, read [...] rich, and so c. 1. [...] signifies riches.

CHAP. V.

1. FOR we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternall in the heavens.]

Paraphrase 1. For of this we are con­fident, that if our bodies wherein we dwell as in a mo­veable tent, or tabernacle, be destroyed by the present pressures that lie upon us, if our dangers should end in death it self, this were a matter of no terror to us, having so much a better abiding place provided for us by God, so much an happier condition then any this world is capable of, and out of reach of all sublunary dangers, sure to be continued to us for ever.

[Page 577] 2. For in this we groan earnestly, desiring to beto put on over it [...] clothed upon with our house, which is from heaven.]

Paraphrase 2. For while we are in this inferiour state of bodies, we are for ever unsatisfied, and impatient, desiring to have those spiritual bodies, 1 Cor. 15. 44. that purer state of blisse and im­mortality, as an upper garment to adorn and hide the blemishes and imperfections, and keep off the cold and pressures that this body of ours is subject to.

3. If so bewe be found clo­thed, not naked, [...] that being clothed we shall not be found naked.]

Paraphrase 3. This I say upon suppo­sition that we should never die, that we were in the number of those mentioned 1 Cor. 15. 53. and 1 Thess. 4. 15. 17. that are found alive at the last trump, at the day of doom, as some shall certainly be, and yet even those very heartily glad to be changed, to have these natural bodies spiritualized.

4. For we that are in this tabernacle doe groan, being burdened, not for that we would be unclothed, but clothed upon, thatthat which is mortal [...] mortality might be swallowed up of life.]

Paraphrase 4. For while we are in these bodies of clay, we are subject to weights and pres­sures, and those give us a great impatience and wearinesse, and this hath a very observable meaning in it; for 'tis certain we doe not desire to put off these bodies, to part with them finally, how weary soever we are: This therefore is the signification of it, that there is another sort of bodies, and another sort of life, infinitely more desirable then these which we now enjoy, an eter­nal, immutable life of these our bodies, in stead of that mortall (subject to afflictions, and death it self) which we now live, and that we are naturally a desiring, a panting, a groaning after.

5. Now he that hathfram'd [...] wrought us forthis very thing [...] the self-same thing, is God, who also hath given unto us the earnest of the Spirit.]

Paraphrase 5. And the same God that hath created and framed us after this manner, with bodies subject to such pressures, that we perpetually desire to change them for impassible, hath by Christ promised us, that he will make this provision for us, raise us to immortal lives; and as a pledge and pawn to assure us that he will perform this promise, he hath by the preaching of the Gospel, sent to cleanse and purifie us here in some measure, which is a kind of spiritualizing of our bodies, and a pawn and earnest of our future immortality, to which that Spirit shall raise us which raised Christ from the dead.

6. Therefore we are alwaies confident, knowing that whilst we are at home in the body, we are absent from the Lord.]

Paraphrase 6. By these considerations therefore being enabled to look cheerfully on death, as that which only brings us home to God, from which these earthy bodies keep us strangers,

7. (For we walk by faith, not by sight.)]

Paraphrase 7. (And which gives us that really to be enjoyed, which we have here in this life only by faith)

8. We are confident, I say, and willing rather totravail out [...] be absent from the body, and to beat home [...] present with the Lord.]

Paraphrase 8. We make choice rather, and are infinitely better plea­sed, to leave this body behind us here, to goe out, to die, that by this means w [...] may come to our home, our blisse in heaven: and so the fear or expectation of death is farre from being painfull to us.

9. Whereforewe are am­bitious [...] we labour that, whetherwe be at home or a­broad [...] present or absent, we may be acce­pted of him.]

Paraphrase 9. All our ambition and designe being but this, that whether we continue in this earthy body of ours, or go out of it, whether living or dying, we may be acceptable to God.

10. For we must allbe made manifest [...] appear before the Judgment seat of Christ, that every one may note a receive thethings by the body, or the pro­per things of the body, things done in his body, according to that he hath done, whe­ther it be good or evil.]

Paraphrase 10. For there will certain­ly come a day, when every person that ever lived shall be judged by God, set as it were in an eminent conspicuous place, as men that are impleaded are wont to be, and every action of his life taken into consideration, that accordingly every man may be punish'd, or rewarded, body and soul together, according to his actions, of what sort soever they be, whether good or bad, which in his life-time he hath committed in his body and soul together.

11. Knowing therefore the terror of the Lord, we note b perswade men; but we are manifest unto God, and, I trust also, are made manifest in your consciences.]

Paraphrase 11. Considering therefore the dreadfulnesse of this ap­pearance of God, as on one side we labour to perswade men to embrace the truth, and live as those that are thus to be judged, so we desire to approve our selves to God, as our Judge also, who, I am confident, doth approve of our sincerity herein, and I hope you are as well satisfied also of our uprightnesse toward you.

12. For we commend not our selves again unto you, but give you occasion to glory on our behalf, that you may have somewhat to answer them which glory in appearance, and not in heart.]

Paraphrase 12. What I say, is not as if I wanted again commen­ding to you, but that I may arm you against those false Apostles that come among you, and glory much of outward things, but know in their consciences that they have little cause to doe so, against whom you may fortifie your selves, and make answer to them by glorying of my patience, and perseverance, and performances in the Gospel, and to this end only it is, that I say this unto you.

13. For whether we betranspor­ted (see note on Mar. the 3. c.) besides our selves, it is to God: or whether we be so­ber, it is for your cause.]

Paraphrase 13. And what we doe here­in, is mean: for good, my speaking thus largely of my self is for the glory of God, whose grace it is that enables me to doe any thing, and any more mo­derate language or actions are designed by me to your advantage also: Or both together, whether one or other, they are meant to the glory of God, and your good.

14. For the love of Christ constraineth us,judging this [...] because we thus judge, that if one died for all, then were all dead:

15. Andhe died [...] that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.]

Paraphrase 14, 15. For our love to Christ, founded on his to us, hath us in its power, to make us doe whatsoever it will have us, making this argument from this certain acknowledged truth of Christs having died for all men, that then certainly all men are sinners, laps'd in a lost estate, and so hopelesse, unlesse they use some means to get out of that estate; which that he might help us to doe, was the de­signe of Christs dying for all, that we might (having received by his death grace to live a new life) live no longer after our own lusts and desires, but in obedience to his commands that died and rose again to that end, (to blesse us in turning every man, &c. Act. 3. 26.)

16. Wherefore henceforth know we no man after the flesh: yea though we had known [...] have known Christ after the flesh, yet nowwe know him so no longer [...] henceforth know we him no more.]

Paraphrase 16. Wherefore now we esteem or value no man ac­cording to the outer advantages of this world, wisdome, riches, learning, &c. which are wont to set men out in the eyes of the world; and although it were true that we had familiarly convers'd with Christ here, as some among you say they have, (they that say I am of Christ 1 Cor. 1. 12.) and preferre themselves before others for that, and expect their doctrine should be received before the doctrine of others, yet now we know that he is gone from this earth, and no man can now pretend to know Christs will (otherwise then as it was revealed at his being here) above, or any more then another, upon this bare score, because he once convers'd familiarly with Christ here: All that now we have to doe with Christ, is to look on him, not under any such notion, as a Christ talking familiarly with us on earth, but as an heavenly King, offering and designing us a spiritual kingdome upon our obedience and fidelity, not any temporal advantage, or matter of boasting, upon our acquaintance with him here.

[Page 578] 17. Therefore if any man be in Christ, he is a new creature: old things are past away, behold all things are become new.]

Paraphrase 17. If any man professe to have any peculiar claim to Christ, this must be the way of judging of the sincerity of his pretensions, if he think himself obliged to live a new life. The state of the Gospel is a change of every thing from what it was before, more grace, promise of pardon on repentance, and sincerity for the future, more explicite promises of heaven, and precepts of greater perfection: and what is all this, but an obli­gation, in all reason, to a new and a Christian life?

18. But all these things [...] And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us theadmini­stration [...] ministery of reconciliation.]

Paraphrase 18. Now all these things depend on God, as the author of them, who hath used this means of making up that breach between him and us, and hath given us power and commission to give men reconciliation, peace, or pardon, or absolution, upon renewing of their lives.

19. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hathplaced or deposited in us, [...] committed to us the word of re­conciliation.]

Paraphrase 19. And the tenure of our commission runs thus, That God hath used Christ as a means to make peace between him and the greater and worser part of the world, the Gentiles at this time, as well as the Jews, (not by pardoning of their sins, while they remain in them, but by admitting them to repentance, by not shutting up waies of mercy, and moreover calling them, using admirable methods of mercy in revealing himself to them) and hath put in our hands the word of reconciliation, the preaching of this Gospel, and making known the means of grace, and advising and perswading all men to make use of it.

20. Now then we note c are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be ye reconciled to God.]

Paraphrase 20. This therefore is the nature of our present imploy­ment, to be (as our title of Apostles imports) proxies and negotiators for Christ, we supplying the place of Christ on earth, and so treating with men, after the manner that Christ did when he was here, calling sinners to repentance, and that with all the affectionate importunity imaginable, as sent from God on purpose to entreat men to it: and accordingly now we doe, in Christs stead, we beseech you to reform your lives, and make your selves capable of the return of Gods favour to you, (see note on Mat. 5. m.)

21. For he hath made him to be note d sin for us, who knew no sin, that we might be made the righteousnesse of God in him.]

Paraphrase 21. For Christ, an inno­cent, pure▪ sinlesse person, hath God sent to be a sacrifice for our sins, that we might imitate his purity, and thereby be, through the benefits of his death, accepted and justified by God.

Annotations on Chap. V.

a Note: [...] V. 10. Receive the things done in his body] [...] signifies to receive, by way of reward, a crown, or prize, to carry it away, as [...] and [...] to snatch, and take off the crown standing over the goale. Then [...] the things by the body, must be re­lative, and answerable to [...] that follows, [...] without mentioning what, only [...], to what he hath done, noting this agreement and proportion be­twixt that which he receives, and what he hath done, which is the clear sense of those other places, wherein God is said to render to every man according to his works. Some MSS. and printed copies, the Complu­tense Edition, read in stead of [...], with the change of one letter, [...], the proper, or peculiar, things of his body, and that will be very agreeable also, Every man shall receive that which is proper to him; either as the body is the shop of action, wherein, and whereby, as by the instru­ment, every thing is done, or as [...] signifies him­self, by an Hebraisme formerly mention'd, according to, or by way of, retribution to what he hath done, &c.

b Note: [...] V. 11. Perswade men] What [...] to perswade, and peculiarly [...] to perswade men, signi­fies in these books, will be set down at large, Note on Gal. 1. 6. (see also Note on 1 Joh. 3. c.) viz. to pacifie, to propitiate, to gain in upon men, and obtain their ap­probation either of the cause they plead, or of them­selves, whom they desire to approve to them. And though it be a very obvious and commodious sense of these words, knowing the terrors of the Lord we per­swade men, that the consideration of the judgment to come is a very proper, forcible suasorie to amendment of life▪ &c. yet the circumstances of the Context ra­ther incline it to the other notion of [...], knowing the judgment to come to be so exact that it descends to every action that is done, whether good or bad, we Apostles, who have a weighty task of duty lying on us to win souls to Christ, are obliged to pursue this work, to gain in upon men as much as we can, to approve our selve to them in all things, that they may not be scan­dalized by any thing done by us, but chearfully led on with a good opinion of our preaching and our persons, this being very usefull toward the Apostolical designe of working good upon men. Agreeably to which it followes in this same verse, [...] we are made manifest to God, and I hope also to be manifested in, or to, your con­sciences: where to be manifested to their, or in their, con­sciences, is all one with this notion of perswading them, that is, approving himself to them. And to this mat­ter that which followes, v. 12. pertains also, and there­fore Theophylact interprets, [...], we per­swade men, by [...], we do all things that we may not scandalize men; and again by [...], we cure, or provide against, scandals, such as may hinder men in their proficiency in the Gospel.

c Note: [...] V. 20. Are Ambassadors] The Hebrew [...] Apostles, signifies Legates, Nuntios also, so as in the antient formulae, Missi signifies Embassadours; see Marculphi form. and Bignon [...]us's notes on lib. 1. c. 40. And so here [...] is the Apostolical office, and that from God to men, offering pardon on his part, and requiring on their part reformation for the future. So as in Philostratus de vita Apoll. l. 4. c. 5. 'tis said that he was sent of an embassy from Hercules to the Thes­sali, [...], [...], &c. the summe of the embassie, saith he, was, that they would not be destroyed, but that having omitted sacrifice, they should now perform them again.

d Note: [...] V. 21. Sin for us] What is meant here by the word [...] sin will best appear by the notion of it in the Old Testament sometimes, and by the opposition to [...] righteousnesse here. In the Old Testament 'tis taken for a sacrifice for sin, Lev. 4. 3, 29. and 5. 6. and Psal. 40. 7. and so piaculum in Latine is both a sin and a sacrifice of expiation, or the person that is so sanctified. And there is nothing more ordinary in the Septuagint, then for [...] to signifie a sacrifice for sinne, and so in the Chaldee paraphrase also, Exod. 29. 14. where the Hebrew reads sin, they read, a sa­crifice for sin: for indeed the Hebrew [...] signifies primarily two things, sin and legal uncleannesse, and secondarily two things more, a sacrifice of propitiation for sin, and of purification for uncleannesse; and con­sequently being rendred sometimes, [...], both in the [Page 579] notion of sin, and also of uncleannesse, Lev. 12. 6. Num. 6. 2. sometimes [...] and [...] propiti­ation, Ezek. 44. 27. 45. 19. and sometimes [...] purifying, Num. 19. 19. [...] purification, Num. 8. 7. from hence comes, that this one Greek word [...], as if it were of the same latitude with the He­brew [...], is made use of to signifie all these severals. For that of sin I need not instance: for that of legal uncleannesse, see Num. 6. 2. [...], he was unclean by the touch of a dead body. For that of sacrifice of explation, among many others, see Lev. 4. 25. the blood of the [...], sin, that is, sin-offering: And in the last for purification, either of a leaper, or a woman after child-birth, or after the touching of a dead body, the word generally used is [...], for sin: so in the New Testament Rom. 8. 3. [...], for sin, is the sacrifice of propitiation; and so Heb. 10. 6. and 13. 11. and so here [...] sin, without [...], most distinctly. Then for the opposition wherein [...] sin is here set to [...] righteousnesse, Christ made [...] sin, that we might be made [...] righteousnesse, that is an argument, that as our being [...] righteousnesse signifies our being sanctified first, and then accepted by God, justified; so his being [...] signifies his being condemned, that is, consecra­ted as a sacrifice is wont to be devoted for the sins of the people.

CHAP. VI.

1. WE thenthat work [...] as workers together with him, beseech you also, that ye receive not the grace of God in vain:]

Paraphrase 1. And we whose office it is to labour for that for which Christ hath laid down his life, c. 5. 21. doe exhort you not to frustrate all these gracious methods of God, not to per­mit the Gospel (see note Heb. 13. d.) to be cast away upon you.

2. (For he saith, I have heard thee in a time accepted, and in the day of note a delive­rance sal­vation have I succoured thee: behold now is the accepted time, behold now is the day of salvation.)]

Paraphrase 2. For the Prophet saith in the person of God, Isa. 49. 8. In a season which I had chosen, I have hearkened to thee, and in the fittest time for deliverance to come, I have interposed my help. It seems God hath his times and seasons to give deliverances, and such is this wherein I now speak, a point of time wherein God hath re­solved to deliver all his persevering, faithfull servants out of their persecutions. And this in all reason ought to be laid hold of by us, to escape out of the sins of the world, and so out of the wrath that belongs to them that remain therein.

3. Giving nooccasion of falling [...] offence in any thing, that the ministry be not blamed.]

Paraphrase 3. And one especial part of our labour and care is, to abstain strictly from all things that may avert any man from the faith, indeavouring to approve our selves, to all, that all men may look on our behaviour in the Gospel with reverence, and not with censure, and so be attracted to Christian life, not deterred by us.

4. But in all things approving our selves as the ministers of God, in much pa­tience, in affliction, in necessities, in distresses,]

Paraphrase 4. Approving our fidelity in the discharge of our office, by all proper means; first by the constant, patient enduring of all sort of afflictions, viz. pressures, wants, exigencies,

5. In stripes, in imprisonments, in tumults, in labours, in watchings, in fa­stings,]

Paraphrase 5. Scourgings, imprison­ments, seditions, by pains taking, denying our selves our ordinary sleep and food,

6. By purenesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfained,]

Paraphrase 6. By continence, by the study of the divine Law in the more secret sense (see note on 2 Pet. 1. c.) by long-suffering, by bounty, by the extraordinary gifts of the Spirit, (prophe­sying, languages, &c.) by sincere charity, and zeal to the good of souls,

7. By the word of truth, by the power of God, by the armour of righteous­nesse, For on the right hand, and on the left,]

Paraphrase 7. By preaching the pure Gospel of Christ, by the power of God in doing miracles, &c. by weapons evangelical of all sorts for the temptations of a prosperous and an adverse con­dition, the spears in time of prosperity to repell the temptations of the world, resolution against all the assaults of carnality, and the shield in order to dangers, and approach of evil, patience, constancy and perseverance, to defend us from them;

8. By honour and dishonour, by evil report and good report, as deceivers, and yet true;]

Paraphrase 8. Through the various fates of being contumeliously used by some, as well as reverently by others; vilified, as well as commended; counted as deceivers, when yet we are most faith­full dispensers of the truth of God:

9. As unknown, and yet acknow­ledged [...] well known; as dying, and behold we live; as chast­ned, and not killed;]

Paraphrase 9. Esteemed and look'd on by some as if they knew us not, by others own'd and valued; some judging us as lost men, that by our needlesse zeal had brought destruction on us, whereas by Gods help we are still alive, permitted by God to be afflicted and chasten'd, but not yet to be put to death, though of some of us 'twere verily purposed that we should, 1 Cor. 15. 32. and 2 Cor. 1. 8.

10. As sorrowfull, yet alway rejoicing; as poor, yet making many rich; as ha­ving nothing, and yet possessing all things.]

Paraphrase 10. Our lives pitied and look'd on, as made up of nothing but sadnesse, whilst yet we are alwaies cheerfull, and rejoicing in the testimony of a good conscience; as poor our selves, and yet enriching whole multitudes of men with that which is the most valuable true riches: and though we are deem'd, and that truly, to have nothing, yet are we so provided for by Gods good providence, as to want nothing that is necessary or usefull for us.

11. O ye Corinthians, our mouth is opened to you, our heart is enlarged.]

Paraphrase 11. I have spoken clearly and freely to you, O Corinthians, and my heart as well as my mouth hath been enlarged to you also, so great is my kindnesse and affection to you.

12. Ye are not straitned in us, but ye are straitned in your bowels.]

Paraphrase 12. Ye are not pent up in us, as in a narrow room; my whole soul is open to you, and at your service, you have no small place in my affections: but you doe not retribute as ye ought, ye are somewhat straitned in your affections toward me.

13. But by way of this very recompense [...] Now for a recompense in the same, (I speak as unto my children) be ye also inlarged.]

Paraphrase 13. And truly it were but a just return, as from children to your parent, if ye would be, back again, as kind and affectionate to me, as I have been to you.

[Page 580] 14. Doe not Ye become more incli­nable to Be ye not note b unequally yoked together with unbelievers: for whatparticipa­tion is there betwixt righteous­nesse and wickedness [...] what com­munication betwixt light and darknesse▪ [...] fel­lowship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse?]

Paraphrase 14. Is there any reason you should be more inclina­ble, more favourably affected to them that are not Christians, to false prophets or teachers, then to us? Is it possible for you Christians to receive any benefit from such? doth impiety advantage justice? or darknesse contribute any thing to light?

15. And what concord hath Christ with Belial? or what part hath he that be­lieveth with an infidel?]

Paraphrase 15. What agreement of desires can Christ or a Chri­stian have with Satan, or a lawlesse man? what accord a believer with an unbeliever? and such are many of those Gnostick hereticks that are so followed by you.

16. And what agreement hath the Temple of God with idols? for ye are the temple of the living God, as God hath said, I will dwellamong i [...] in them and walkamong in them, and I will be their God, and they shall be my people.]

Paraphrase 16. Or how can ye recon­cile Gods temple and the Idol temples? Now ye are the tem­ple of God, among whom he dwels, and walks, and owns you for his people, as he hath promised to doe to the Jewes upon con­dition of their obedience to him.

17. Wherefore come out from among them, and be ye separate, saith the Lord and touch not the unclean thing, and I will receive you,]

18. And will be afor a fa­ther [...] father unto you, and ye shall beto me for sons [...] my sons and daughters, saith the Lord almighty.]

Paraphrase 17, 18. This laies an ob­ligation upon you to get out of so wicked company and unclean conversation, not to comply with the Heathen Idolaters by going to their temples and feasts with them 1 Cor. 8. 7. but to abstain strictly from such society; for upon doing thus depend all the promises of the Gospel, of Gods receiving us, owning and acknowledging us for his children.

Annotations on Chap. VI.

a Note: [...] V. 2. Salvation] What [...] signifies, hath been often said, (see Rom. 13. c.) Gods rescuing his faithfull persevering servants out of their distresses; thus it clearly signifies here, proportionably to what it had done in the prophecie here cited, Isa. 49. 8. In an acceptable time have I heard thee, that is, in a time that God chose, and saw fit for the turn, in the day of salva­tion have I help'd thee, and I will preserve thee, and give thee for a Covenant to this people (a kind of rain­bow to the drown'd world, a sign of a covenant that God will drown them no more in such afflictions) to establish, or raise up the earth, to cause to inherit the de­solate heritages. And therefore when he saith, now is the accepted time, the season that God hath pitch'd on, now is the day of salvation, the meaning will be, that now the time is approaching, that the true pure Chri­stian profession, thus long persecuted by the Jews and Gnosticks so sharply, (by which means it comes to passe, that many daily fall off to save themselves) shall suddainly have respite by the destruction of the enemies every where. And so this is a seasonable consi­deration, to back the exhortation ver. 1. which the Apostle in all his Epistles did at that time so earnestly presse, that they that had received the Gospel, and gone on so long, should not at last, by falling off, lose all in the last act, (see Heb. 10. 36, 37, 38,) that is, receive it in vain, lose all the benefit that attended it. To which purpose the Apostle proceeds v. 3. &c. to mention him­self and his fellow-labourers, as examples to them of those things which were most directly contrary to the Gnosticks: first, Inoffensive living; secondly Constan­cy and perseverance under persecutions: First, blame­lesnesse of conversation v. 3. (For this falling off of the Christians to the Gnosticks was the greatest offence and scandal imaginable to Christianity, having so much impurity, &c. among them) then v. 4, 5. patience and constancy in all kind of pressures upon which again he subjoins, [...] v. 6. [...], purenesse, and [...], knowledge, [...], long-suffering, patience, and perseverance, in opposition to the compliances and apo­stasies of the Gnosticks; purenesse, in opposition to their lusts and uncleannesse, knowledge, in opposition to their pretended knowledge of the secret meanings of Scri­pture, (just as 2 Pet. 1. 5. we find virtue, (or courage) knowledg, [...] continence, and patience put toge­ther) and at length [...] the holy Spirit, in op­position to their pretences of being the spiritual 1 Cor. 12. 1. And after many verses spent on that subject, he looks on those apostate hereticks as [...] unfaithfull desertors v. 14. and conjures them [...] not to encline to them, being an heathenish diabolicall sort of people, v. 15. with whom being intangled, they must absolutely forsake, and come out of them as from So­dom v. 17. which is again noted by the filthinesse of the flesh and spirit, foul lusts and factions, &c. c. 7. 1.

b Note: [...] V. 14. Vnequally yoked] The word [...] the Vulgar renders jugum ducere, which seems to have given occasion to Budaeus, and H. Stephanus out of him, to affirm that [...] here in this Apostle is used for [...] to be in the yoak with another. But this is a mistake without any grounds, save only the equiv [...]cal­ness of the word [...], which signifies a yoak to draw in, as well as a ballance to weigh in. The word [...] is doubtlesse to be rendred here as in Greek au­thors it signifies, among whom a pair of scales or bal­lance, whose beam inclines or propends toward one part, is called [...], (in opposition to [...], equally inclined both waies, or whose beam stands even) trutina alteri-jugis, [...], non [...], a scale that weighs down one way, stands not in the equilibra­tion. So in Phocylides,

[...],

Let the ballance stand even, not inclined more to one side. And so the sense of the place will be, Be not more propense and inclined toward the proposals of these Apostatizing Gnosticks, that heresie to which your pre­sent leaders would seduce you, then you are to us the Apostles of Christ, who love you so passionately: Which is the argument almost of the whole Chapter. Thus in Clements Epistle to the same Corinthians, we find a phrase directly parallel to this, [...], inclining the other way from us, that is, disaffected to us.

CHAP. VII.

1. HAving therefore these promises (dearly beloved) let us cleanse our selves from alldefilement [...] filthinesse of the flesh and spirit, perfecting holinesse in the fear of God.]

Paraphrase 1. Wherefore having so rich promises made you by God, promises of being recei­ved by Christ, as children into his family, but those promises conditional promises, made upon condition that you forsake all impurity, &c. c. 6. 17, 18. my earnest exhortation to you is, that you purifie your selves from the sins (of all kinds) that are now crept in among you, particularly from the pollutions of the flesh that your idol-feasts are apt to betray you to, and of the spirit, as pride, faction, schisme, &c. preferring false teachers before us, which planted Christ among you; practising to the end all manner of piety with all diligence (see note on Phil. 2. c.)

[Page 581] 2. Receive us; we have wronged no man, we have corrupted no man, we have coveted [...] defrauded no man.]

Paraphrase 2. The false teachers that you receive so willingly, in­jure you, defile you, and either defraud or perhaps seduce you into abominable sins, See Ephes. 4. 22. and 2 Pet. 1. b. But we have been far from doing any of these, and therefore are fitter to be embraced by you, c. 6. 14. See Rom. note i.

3. I speak not this to condemne you, for I have said before, that you are in our hearts to dye and live with you.]

Paraphrase 3. I speak not this to bring any evill report upon you, for I love you most passionately, as I said before.

4. Great is myfreenesse [...] boldnesse of speech toward you, great is my glorying of you, I am filled with comfort, Ihave a su­perab [...]n­dance of joy over. [...] am exceeding joyfull in all our tribulation.]

Paraphrase 4. My freedom (see note on Jo. 7. a.) in mentioning your faults is great indeed, but withall I am as free in boasting of your obedience; and though I have had much grief and fear v. 5. through the sins that were among you, yet the joy which I take in your repentance is extreamly more abundant then the sorrow was.

5. Foras we went [...] when we were come into Macedonia, our flesh had no rest, but we were griped [...] troubled on every side, without were fightings, within were fears.]

Paraphrase 5. For the truth is, all our journey long from Ephesus to Macedonia, Act. 20. 1. we had a sad time of it; for as we met with many oppositions from others, so the many fears we had concerning you were very troublesome to us.

6. Neverthelesse, God that comforteththe lowly [...] those that are cast down, comforted us by the coming of Titus.]

Paraphrase 6. But through the mercy of God, who relieves those that are in greatest want of relief, Titus's coming freed us from all.

7. And not by his coming only, but by the consolation wherewith he was com­forted about [...] in you,telling [...] when he told us your earnest desire, yoursad la­mentation [...] mourning, yourzeal for or concern­ing [...] fer­vent mind towards me, so that I rejoyced the more.]

Paraphrase 7. And it was not the bare presence of Titus that was such solace to me, but the news that he brought me, and with which he himself was so much comforted, to wit, the news of your panting after me, lamen­ting most sadly the sins that I had in my former Epistle laid to your charge, and your earnestnesse for me against those that tra­duced me.

8. Wherefore though I grieved you by that E­pistle, [...] For though I made you sorry with a Letter, I doe not repent, though I did repent; for I perceive thatthat E­pistle, though for a short time, hath grieved you [...], [...] the same Epistle hath made you sorry, though it were but note a for a season.]

Paraphrase 8. So that now though those directions of mine in my first Epistle brought the censures of the Church upon some of you, (for so I find they did, though but for a time, with place for speedy remission, upon reformation) I have no reason to be sorry for what I did, though the truth is, I was a while sorry for it, and wish'd I had not been so severe.

9. Now, I rejoice, not that ye weregrieved, sorrowed, bewailed, [...] made sorry, but that yewere grieved, sor­rowed, be­wailed sorrowed to re­pentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.]

Paraphrase 9. But now that I hear what successe it hath found a­mong you, what reformation hath been wrought by it, I professe my self to rejoyce, not that you had the censures inflicted on you, but that those censures produced that effectuall reformation and change, for you were dealt with according to the custome of Evangelicall Discipline; And so 'tis clear enough that you have not been damnified by me in this matter, but much advantaged thereby.

10. Forgrief ac­cording to God [...] godly sorrow worketh repentance to salvationnot re­pented of, [...] not to be repented of, but the sorrow of the world worketh death.]

Paraphrase 10. For that Discipline which Christ hath now or­dained in his Church (see 1 Cor. 5. note c.) is very proper to work such change of mind as shall advance to a constant perse­vering, durable forsaking all known sinnes, (see note on Rom. 10. a.) whereas the punishments which are usuall in the world or­dinarily end in the taking away of mens lives, or somewhat analogicall to them in a lower degree.

11. For behold, this self same thingyour be­ing grieved according to God [...] that ye sorrowed after a godly sort, how great diligence [...] what carefulness it wrought in you, yea,how great apologizing [...] what clearing of your selves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what re­venge: in all things you have approved your selves to be clear in this matter.]

Paraphrase 11. And an evidence there­of I have in you, whose ha­ving the censures of the Church inflicted on some of you, hath wrought a vehe­ment care to make all right again, a clearing of the guiltlesse, a displeasure and disdain against the guilty, fear of my displea­sure, desire to give me satisfaction, earnestnesse to reform, yea, to deny your selves lawfull liberties by way of penance for the former inordinacies. And so you have done all that is possible toward the acquitting your selves in this businesse.

12. Wherefore though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that had suffered wrong, but that ourdiligence for or toward you might be made manifest be­fore, or in the presence of God— [...] care for you in the sight of God might appear unto you.]

Paraphrase 12. When therefore I wrote so sharply to you, the interpre­tation which you are to make of it is this, that it was not out of any disposition of severity against them that had committed those crimes, the fornicators and incestuous person, 1 Cor. 5. 1. the man that sued his brother c. 6. 1. nor out of any partiality of kindness to them that had been sufferers by those crimes, him that was defrauded, 1 Cor. 6. 8. or disturbed with law-suits before the heathen judicatures v. 1. but onely to expresse my care of you, that by my writing to you in that manner you might discern how diligent I am to doe you any good.

13 For this cause we have been comforted with [...] Therefore we were comforted in your comfort; yea, and exceedingly the more joyed we, for the joy of Titus, because his spirit was refreshed by you all.]

Paraphrase 13. And by this means I have received much matter of joy, hearing what good effects the censures had wrought upon you; and this joy was very much increased, to see how Titus was joyed, and inwardly inlivened by you.

14. For if I have boasted any thing to him of you, Ihave not been put to shame, [...] am not ashamed; but as we spake all things to you in truth, even so our boasting which I made before Titus is found a truth.]

Paraphrase 14. For what ever good I told him of you, what ever I have boasted of your kind­nesse to me, you have made it all good; and as I never said any false thing to you, so whatsoever I said to Titus about you, he hath by experience found to be perfectly true also.

15. And his inward affection is more abundant toward you,when he remembers [...] whilst he remem­bred the obedience of you all, how with fear and trembling you received him.]

Paraphrase 15. And he hath huge kindnesse toward you, consi­dering what readinesse of obedience you express'd to my directions, and what chearfull reception you gave him that was thus sent from me unto you (see note on Phil. 2. c.)

16. I rejoice therefore thatin every thing I have a confidence among you [...] I have confidence in you in all things.]

Paraphrase 16. This therefore is mat­ter of all joy to me, that I can thus confidently promise my self of your obedience, &c, and never fear to find my self decei­ved in my confidence.

Annotations on the second Epistle to the Corinthians, Chap. VIII.

a Note: [...] V. 8. For a season] The word [...] signifies a sea­son, and any part of time indefinitely, but yet both in Greek and Latine is oft used for a small, or short, space; so Philem. 15. [...], for a short space, and 1 Thess. 2. 17. [...] for the space of an houre, that is, for a short space. And so here [...], though but for an hour, that is, for a short space; which being joyned with [...], hath grieved you, in the notion of that phrase for inflicting the censures (see Note on 1 Cor. 5. c.) it denotes the infliction of some penance, a sentence of abstention for a while, for a short space, (for the bringing forth fruits of repentance) after which it is to be remitted again. This the Nicene fathers expresse by this style, [...], for whose censures the time is determined, and season set; Zonaras by [...], the times set for the penonce of the lapsed, And this is answerable to the Nidui among the Jewes, a remotion for thirty daies. Another sort of censures there was, sine praefinito tempore, without determining of the time, irrevocabile anathema, in Alcimus, peren­nis excommunicatio, a lasting, irrevocable excommu­nication, Concil. Turon. 2. c. 20. and Concil. Paris. 3. can. 5. but this not absolutely so, but usque ad refor­mationem, for ever if they reform not. Hereby it ap­pears that 'twas not only the incestuous person 1 Cor. 5. 1. which is here referred to, for he was delivered up to Satan for the destruction of the flesh, and that is pa­rallel to the perennis excommunicatio, the durable ex­communication, or that which was to continue untill reformation; but others, it seems, which had been found fault with in that Epistle, (as he that went to law c. 6. and the like) fell under the censures, though only [...], for a definite time, that they might bring forth fruits of repentance: and accordingly they did v. 11.

CHAP. VIII.

1. MOreover▪ brethren, wemake known unto you the grace of God which hath been bestowed in the [...] doe you to wit of [...] grace of God bestowed on the Churches of Macedonia,]

Paraphrase 1. Now I thought good to mention to you the liberall collection for the poor which hath been made (see Act. 2. 47. and 4. 34. note on 1 Pet. 3. d.) at Philippi and Thessalonica, and other Churches in Macedonia,

2. How that in a great triall of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberty.]

Paraphrase 2. That being under an heavy affliction themselves, they were very chearfull in their liberality, being themselves in the depth of poverty, they [...] a very great bounty to others.

3. For to their power (I bear record) yea, [...] beyond their power, they were willing of themselves,]

Paraphrase 3. For having no obliga­tion upon them to doe so, as being poor v. 2. and not being sollicited by me, they did voluntarily contribute what they were able, nay I may truly say more then they could well spare,

4. Praying us with much intreaty, that we would receive thecharity & contributi­on, or libe­rality of ad­ministration toward the saints [...] gift, and take upon us the fellowship of ministring to the saints.]

Paraphrase 4. In stead of being in­treated by me, earnestly be­seeching me to receive their charity and collection (see note on Act. 2. c.) and convey it from them for the relief of the poor Christians in Judaea.

5. And not as we hoped, [...] And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us, by the will of God.]

Paraphrase 5. And not only this, but as they had first given them­selves up to the service of God, so they offered me their service also, (God so moving them) that is, not only their bounty, but their pains, not onely to send or give their goods, but to goe themselves, some of their company, to Corinth,

6. That we might in­treat, [...] Insomuch that we desired Titus, that as he had begun, so he would also finishamong you this charity also [...] in you the same grace also.]

Paraphrase 6. On a message from me, to desire Titus, who had be­fore done somewhat among you concerning this contribution to the poor Christians in Judaea, that he would now perfect it among you.

7. But, or And that [...] Therefore (as ye abound in every thing, in faith, andword [...] utterance, and knowledge, and in all diligence, and in your love to us)ye abound [...] see that ye abound in this grace also.]

Paraphrase 7. And that as ye have been richly furnished with faith in believing your selves, all that hath been revealed to you, with ability of instructing others, with knowledge of mysteries (see note on 1 Cor. 1. b. c.) with all care and industry to doe what ever you could to bring forth fruits of faith, and with extreme kindnesse towards me, so ye would exceed in this liberality and contribution toward the poor Christians also.

8. I speak not by way of injunction, but by the forwardness of others making triall of the sincerity of your love also, [...], I speak not by commandement, but by occasion of the forwardnesse of o­thers, and to prove the sincerity of your love.]

Paraphrase 8. This I say not by way of precept, or command, lay­ing any obligation upon you, see v. 10. but only by mentioning how forward others have been, the Macedonians by name, when they were themselves in distresse, v. 2. to tell you that this will be a tryall of your charity, how sincere it is, by comparing it with others, who were not so rich as you, and therefore if yours be as hearty as theirs, 'twill probably expresse it self on such an opportunity as this.

9. For ye know thecharity [...] grace of the Lord Jesus Christ, thatbeing rich [...] though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

Paraphrase 9. For to such performan­ces, as these ye can want no motives, when ye consider the example of Christ in his dealings toward us, his liberality and bounty, in exhausting himself for us, submitting himself to so mean a condition, and even to death it self, that thereby ye, and all that will make use of his bounty, may be spiritually enriched.

10. And herein I give my advice: for this is expedient for youas many of you as formerly began from a year agoe, not onely to doe, but also to resolve, [...] who have be­gun before, not only to doe, but also note a to be forward a year ago.]

Paraphrase 10. And herein though for the degree of your libera­lity no precept doth oblige you, Christs command of relieving the poor leaving to you the liberty to determine the proportion, yet I shall give you my opinion, that as you have formerly express'd some forwardnesse, not onely to doe somewhat for that pre­sent, but to resolve to doe more, if you had been, or when you should be able, so 'twill not now be for your credit, or the repu­tation of your bounty, to [...]all short of that purpose.

11. And now consummate the work, or doing also, [...] Now therefore perform the doing of it; that as there was aforwardnesse to resolve [...] readinesse to will, so there may be a performance also out of that which ye have.]

Paraphrase 11. And therefore now you may do well to perfect what ye then began, that as then at a distance ye were forward to make the resolution, so you may now perform according to your present ability.

[Page 583] 12. For ifthe for­wardnesse precede [...] there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.]

Paraphrase 12. For supposing a man chearfully to do what he is able, that resolution of his if it be perform'd, that is, if he do according to his ability, shall be well accepted▪ and rewarded by God, and that which he is not able to doe, shall never be expected of him.

13. Not that other men might have release, but you pressure, [...] For I mean not that other men be eased, and you burdened.

14. But by an equality,at this season your abundance to their want, [...] that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality:]

Paraphrase 13, 14. And this collecti­on that I speak of is not so design'd, that other men should be released of their burthen by having it laid on your shoulders, that they should be made up by your liberality, and you distress'd by giving them, but that there may be an equality, you relieving them now in this time of famine in Jewry, out of your plenty, and when you want (see Mar. 12. 6.) as they now doe, they, when the famine is over, should relieve you again out of their plenty:

15. As it is written,he that had much [...] He that had gathered much, had nothing over, and he that had gathered little, had no lack.]

Paraphrase 15. That as it was in the gathering of Manna, no man had the more or the lesse for gathering more or lesse; so it might be among fellow-Christians, they that had for the present lesse possessions, should yet by supply from others have sufficient, and they that had greater possessions, by relieving others, have no more left to them then they had need of.

16. But thanks be to God, which put the same earnest care into the heart of Titus for you.]

Paraphrase 16. And what I write to you for your advantage by way of care of (and advice to) you, it seems Titus hath had in his mind already, out of the same care of you, God be thank­ed who put it into his heart.

17. For indeed he accepted the exhortation,nay being more dili­gent he went out to you of his own accord, [...], [...] but being more forward of his own accord he went unto you:]

Paraphrase 17. For he was very wil­ling at the first word, nay, prevented my exhortation, and before he was spoken to, of his own free choice he went to you about it.

18. And we have sent with him the brother,who is praised for the Gospel, [...] whose praise is in the Gospell throughout all the Churches.]

Paraphrase 18. And with him we sent the Evangelist, (probably S. Luke, see note on Rom. 16. 6.) whose diligence in preaching the Gospell through all Churches is so much commended,

19. And not that only, but who was alsoordained by the Churches ou [...] fellow­traveller [...] chosen of the Churches to travell with us, with thischarity dispensed [...] grace, which is administred by us to the glory of thethe Lord himself, and your for­wardnesse of mind or [...]ncourage­ment, [...] same Lord, and declaration of your ready mind,]

Paraphrase 19. And whom the Bi­shops in Synod ordain'd to goe along with me this jour­ney, and was not by my self chosen to it, (see 1 Cor. 16. 3.) to carry this collection (wherein I had done nothing, but as a servant and officer made use of by the Macedonians) to the honour of God (whose servants they were that were thus reliev'd, and whose grace it was that the Macedonians were so liberall) and to the stirring up your alacrity and forwardnesse by their example.

20. Taking care of this, [...] Avoiding this, that no man should blame us in this abundancedispensed [...] which is administred by us,]

Paraphrase 20. This I then did, and of this I now give this so particular account, as being very carefull, that I might not be under suspicion or censure in managing or disposing that great sum of money collected, or received by me.

21. Forecast­ing what wil be honest, [...] Providing for honest things, not onely in the sight of the Lord, but in the sight of men.]

Paraphrase 21. Providing for a good reputation before men, as well as for a good conscience before God.

22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence he hath toward you [...] which I have in you.]

Paraphrase 22. And with Titus and Luke, I have by consent of the Churches v. 19. sent a third, of whose industry and diligence we have often had experience, but in this businesse found him much more willing to be industrious, upon the speciall confidence he hath of your goodnesse and expected liberality.

23. Whetherfor Titus [...] any do enquire of Titus, he is my partner and fellowlabourer [...] helper con­cerning you:whether our brethren [...], or our brethren be enquired of, they are theApostles [...] messengers of the Churches, and the glory of Christ.]

Paraphrase 23. In brief, the persons that are intrusted in this bu­sinesse as such as may be trusted, Titus that accompanied me, and help'd to convert you; the other brethren, Luke, &c. men of eminence and rule in the Churches of Christ (see note on Rom. 16. 6.) and such as have been used as instruments to advance the Gospel.

24. Wherefore shew ye to them, and before the Churches, the proof of your love, and of our boasting on your behalf.]

Paraphrase 24. And therefore it will concern you by your beha­viour in this matter to demonstrate your own Christian charity, and to let them see, that what I have boasted of you hath not been without reason.

Annotations on Chap. VIII.

a Note: [...] V. 10. To be forward] What [...] to will signifies in this place will appear by the [...] to doe precedent: For when to will goes before doing, as Phil. 2. 13. it doth, then it must be conceived to denote the resolving of that which is after done; but when it is subsequent to doing, as here, then it cannot belong to that, but to some farther action still future, either of the same kind with that formerly done, or of any other which is spe­cified. That here it referres to some farther degree of liberality to be superadded to what they had already done, appears by the ensuing exhortation to consum­mate the work, v. 11. and by the mention of the [...], the forwardnesse to will, that is, to re­solve to doe more, as they should be able. In which re­spect it is that c. 9. 2. Paul saith he hath boasted of them, that they had ( [...], [...] as here, from a year agoe) made a preparation for this new supply, for so [...] hath been prepared signifies, [...] as passives are oft used for Reciprocalls. As for the [...] this is profitable for you in the former part of this verse, though it may fitly be applied to severall waies of pro­fit, that their liberality would probably bring in unto them, yet it seems by what follows ch. 9. 3, 4. to re­ferre peculiarly to the reputation of their liberality that Paul had so proclaimed, which would render it a re­proachfull thing to them, if they should not make it good, according to their purpose and his boasting of them.

CHAP. IX.

1. Now con­cerning the contribution [...] FOR as touching the ministery to the saints, it is superfluous for me to write to you.]

Paraphrase 1. Now concerning this contribution to the poor Christians of Judaea, I suppose it utterly superfluous for me to use any arguments to exhort you to it.

2. For I know the forwardnesse of your mind, for which I boast of you to them of Macedonia, that Achaiahath been prepared from a year agoe, [...] was ready a year agoe: andthe emu­lation which came from you [...] your zeale hath pro­voked very many.]

Paraphrase 2. For of your forward­nesse therein I am so farre from doubting, that I have made boast of it to others, that the Christians of all Achaia (of which Corinth was the chief city) have for a twelve-month made a preparation to send a new supply, beyond that which they then did (see ch. 8. 10. and note a.) and the emulation to your example, or the opinion of your forwardnesse hath stirred up, hath wrought much in Macedonia, made them very liberall.

3. But, or Now, [...] Yet I have sent the brethren, lest our boasting of you should be in vain in this behalf, that, as I said, ye may be ready,]

Paraphrase 3. And that what I have thus boasted of your prepa­ration, may be found true, and that you may be indeed prepared before-hand, and not surprized at my coming, I have sent these bearers to you to give you warning,

4. Lest happily if they of Macedonia come with me, and find you unprepa­red, we (that we say not, you) should beput to shame in this confi­dence of boasting, [...] ashamed in this same confident boa­sting.]

Paraphrase 4. Lest if the Macedoni­ans, to whom I have boasted of your forwardnesse v. 2. come along with me to you, and find that you have not your supplies ready, it be matter of great shame to me, as it must be also to you (see c. 8. 10. note a.) that I have had the confidence (see note on Heb. 11. a.) and vanity to boast thus of you without cause.

5. Therefore I thought it necessary to exhort the brethren, that they would goe before unto you, and make up before-hand your bounty,before de­clared [...] whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousnesse.]

Paraphrase 5. This is the reason for which these come now to you by my direction, that they may prepare and get together, and so complete and perfect that collection of yours which I have talk'd of, that it may be ready as an act of beneficence and liberality in you, before I come, and not as a collection gratingly extorted from you at my coming.

6. But this I say▪ He which soweth sparingly shall reap sparingly; and he which soweth bountifully shall reap bountifully]

Paraphrase 6. And for your encourage­ment, this ye must know, that the more liberality ye shew herein, the greater the advantages will be to you from God, that rewardeth such charities, and that in proportion to the severall degrees of it.

7. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a chearfull giver.]

Paraphrase 7. Whatsoever then ye have determined to give, let it be given chearfully, not with any trouble to part with it, not as if it were extorted from you, for if it be not done chearfully, 'twill never be accepted, much lesse rewarded by God.

8. And God is able to note a makecharity [...] grace abound towards you, that ye alwaies ha­ving all sufficiency in all things, mayhave plen­ty for [...] abound to every good work:]

Paraphrase 8. And to this end I shall adde one argument more, which will satisfie your only fear (that such liberality may bring your selves to straits or want) by telling you that God is the fountain of all plenty, and only dispenser of it, and is therefore able (and having oft promised it, is sure to make it good) to make you the richer, not the poorer, by your liberality, to make every almes you give, like the oyle in the cruise, to multiply (see v. 10.) as you poure it out, and so to give you continually a sufficient portion of wealth, that you still be able out of your abun­dance to supply others, and have enough for every object of charity that can be offered to you.

9. (As it is written, He hath dispersed abroad, he hath given to the poor, his righteousnesse remaineth for ever.)]

Paraphrase 9. (According to that which the Psalmist saith Psal. 112. where there are signall promises of wealth and riches in the house of a good man or righteous (that is, of the liberal almes-giver) v. 3, and 9. and of blessing or abundance to his posterity, v. 2. and of exaltation and honour unto him, v. 9. so that all wicked and covetous men shall look on him with envy and gnashing of teeth v. 10. which Psalme being made up not only of affirmations what God is able to doe, but of promises what he will certainly perform, and being here by the Apostle applied to this matter of encouraging men to liberal almes-giving, is in effect the assuring of the truth of that Old Testament­promise [of plenty to the Almes-giver] to belong also unto, and stand firm under the New Testament, and so consequently, that all manner of temporal felicities are the portion of this righteous man now still under the Gospel, which consequently is the summe of the Apostles prayer ver. 10.)

10. Now he that ministreth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteous­nesse,]

Paraphrase 10. Now that God that furnisheth the liberal man (which giveth away that which he hath) with so much more, provide all necessaries for you, and make you the richer for your liberality, and encrease unto you those fruits which are naturally the issue of liberality, a greater plenty for the future: (see note a.)

11. Being enriched in every thing to all bountifulnesse, which causeth through us thanksgiving to God.]

Paraphrase 11. Having enough to be very liberal at all times, which is a most desirable condition, and that which brings in thanksgiving and glory to God.

12. For thedistribu­tion of this oblation, (see note on Lu. 1. h.) administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God,]

Paraphrase 12. This charitable and serviceable ministring to, and supplying of other mens wants, being not only a means to relieve those Christians that are in necessity (see note on Mar. 12. b.) and so a charity to our brethren, but also an invitation and obligation of many mens gratitude unto God, and so an occa­sion, if not a speciall act, of piety also,

13. While by the experiment of this ministration, they glorifie God forthe sub­jection of your confes­sion [...] your professed subjection unto the Gospel of Christ, and for yourliberality of commu­nicating (see note on Act. 2. d) liberall distribution unto them, and unto all men,]

Paraphrase 13. Whilst men that see and observe this charity and distribution of yours to the distressed Christians in Judaea blesse and magnifie the name of God, first, that ye are so ready to believe and obey the Gospel of Christ, to confesse Christ by doing what he commands, and secondly, that by your liberality these poor saints, and all others in their sympathy with them, doe receive so much benefit from you;

14. And by their prayer for you, which long after you, for the exceeding grace of Godtoward, [...] in you.]

Paraphrase 14. And lastly they are hereby raised up to pray for you, out of that passionate love and affection toward you, which the fight of the abundant virtues and graces of God in you doe work in them.

[Page 585] 15. Thanks be unto God for his unspeakable gift.]

Paraphrase 15. For all this goodnesse of God to you, and by you to others, his name be ever praised.

Annotations on Chap. IX.

a Note: [...] V. 8. Make all grace abound] There is no way of rendring [...] but by put­ting [...] in an Active sense to make abound, and that hath been formerly noted to be ordinary in the New Testament, (see Note on Mar 14. f.) The Greek wanting the Hebrew conjugation Hiphil, which de­notes making to doe a thing, and having no way to sup­ply it, but by using the Active voice in that sense, so as [...] shall not only signifie Neutrally to abound, but also to make any man or thing to abound: Of which kind there be innumerable examples. And so the making their charity to abound toward them here, that is, Gods blessing their liberality, so that it shall enrich, in stead of impoverishing them, will be all one with the encreasing the fruits of their righteousnesse v. 10. their righteousnesse there signifying their charity, (as hath been oft shewn) and the plenty consequent to their exercises of that virtue, being proportionable to the fruit that comes by sowing (the hundred-fold encrease which Christ promises even in this life to those that forsake or part with, any thing for his sake) and accordingly 'tis there joyn'd with multiplying their seed, where their acts of charity are figuratively call'd their seed, and the blessings consequent thereto the fruits of it.

CHAP. X.

1. NOw Ithe same Paul [...] Paul my selfexhort [...] beseech you by the meeknesse and note a gentlenesse of Christ, whowhen I am in person a­mong you, a [...] lowly [...] in presence am base among you, but being absent,am confi­dat [...] am bold toward you:]

Paraphrase 1. Now I, that Paul that am so calumniated by some among you, and said by way of reproach to be mild and contemptible, when I am personally present with you, but, when I am absent, severe and confident toward you, I exhort you by the meeknesse and gentlenesse of Christ, which was so remarkable in him, and which I shall not be ashamed to imitate, be I never so vilified for it: And as I exhort you, so

2. But I beseech you that I may not be bold when I am present, with that con­fidence wherewith I think to be bold against some, which think of us as if we walked according to the flesh.]

Paraphrase 2. I beseech God (or you) that at my coming, I may not have occasion to exercise that severity which I think my self obliged to exercise against some who accuse me for a weak behaviour in my Apostleship, as either fearing or flattering of men, too mild, on one of those grounds.

3. For though we walk in the flesh, we doe not warre after the flesh.]

Paraphrase 3. For though I am an in­firm person, obnoxious my self to many afflictions and distresses, for which you are apt to despise me, yet doe I not exercise my Apostleship in a weak manner, or by weak weapons.

4. (For the note b weapons of our warfare are not carnall, but mightyto God [...] through God, to the pulling down of strong holds,)]

Paraphrase 4. (For the instruments of our Apostleship, the cen­sures of the Church, are not weak, or contemptible, but such as have a divine force upon the conscience, for the beating down all the fortifications which are raised in us, against the power of the Gospel, or subduing the most refractary offenders.)

5. Casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedi­ence of Christ,]

Paraphrase 5. But I use the censures of the Church to bring down all the disputings and reaso­nings of mens understandings against the Christian doctrine, all notions and conceits of vain hereticall men, to the acknow­ledgment and practice of the truth.

6. And having in a readinesse to revenge all disobedience, when your obedience sull have been fulfil­led [...] is fulfilled.]

Paraphrase 6. And truly thus I am resolved, when you have made good your obedience, reduced your selves to good order, and demonstrated that, to punish those that remain refractary with se­verity enough. For when the whole Church lies in disobedience, those acts of severity are not so fit to be used; but when the reformation of the greater part is so conspicuous, that it may be prudent to proceed against the refractary, then I shall not fail in my duty, but inflict these censures as shall be fit.

7. Doe ye look on things after the outward appearance? if any man trust to himself that he is Christs, let him of himselfconclude [...] think this again, that as he is Christs, even so are we Christs.]

Paraphrase 7. Doe you judge so slightly, and, as the weakest and most passionate men are wont, only according to outward appearances? If any man out of confidence that he is a speciall favourite of Christs, think fit to despise me, let him consider, and by all those arguments, by which he will be able to conclude that he is the Disciple or Apo­stle of Christ, he will be [...] to conclude it of me also.

8. For though I should boast somewhat more of our authority (which the Lord hath given us for edification, and not for your destruction) I should not be ashamed:]

Paraphrase 8. Nay if I should pre­tend to some more authority from Christ, then hath been given to others (all for the advantage, not the hurt or destruction of any) I should be able to make it good.

9. That I may not seemas it were [...] [...] to terrifie you by letters.]

Paraphrase 9. But that my Epistles may not be taken for such bug-beares, as some affirm them to be,

10. For his letters (say they) are heavy [...] weighty and powerfull, but his bodily pre­sence is weak, and his speech contemptible.]

Paraphrase 10. Saying that his letters are severe and authoritative, but his personal presence weak, and his speech contemptible, (this verse is to be read as in a parenthesis.)

11. Let such an oneconclude, see v. 7. think this, that such as we are in word by letters when we are absent, such will we be also in deed when we are present.]

Paraphrase 11. Let him that thus ca­lumniates me, believe assu­redly that as my absent words are, so shall my present performances be, when I come among you.

12. For we dare notexalt, ad­vance our selves, or compare with any of those that— [...] note c make our selves of the number, or compare our selves with some that commend themselves: for they measuring themselves by themselves, and comparing themselves among themselves, are not wise.]

Paraphrase 12. For I shall not think fit to assume any thing to my self, plead any worth of mine, or seek praise by making comparisons with those that take so much upon them, ver. 7. but only I think fit to mind them that they, by judging of their gifts and virtues by their own fancies, and so flattering themselves, fall into great and pitifull folly by that means.

[Page 586] 13. Nay nei­ther w [...]ll we [...] But we will not boast of things without our note d measure, but according to the measure of theline [...] ruleby which God hath divided [...] which God hath distributed unto us, a measure to reach even unto you.]

Paraphrase 13. Neither will we take upon us to have authority over those who are not with­in our province, but only goe as farre as God hath given us commission to goe, as farre as God hath determined our province, which is certainly as farre as to you.

14. For we do not over­extend our selves, as they which come not to you. [...] For we stretch not our selves beyond our measure, as though we reached not unto you, for wecame fore­most as farre as you in the Gospel of Christ are note e come as farre as to you also, in preaching the Gospel of Christ;]

Paraphrase 14. For by extending my self to you, I doe not over ex­tend, or goe beyond my line, as they which meddle with other mens labours, where they were never before; for indeed I have in my travels been among you, I have advanced as farre as to you in the preaching of the Gospel, and that before any other was with you, I planted the faith among you.

15. Not boasting of things without our measure, that is, of other mens labours, but having hope▪ when your faith is increased, that we shall be inlarged by you in respect of our line, [...] according to our rule abundantly,]

Paraphrase 15, I doe not pretend any title to those whom others have brought up in the Gospel, but yet entertain my self with an hope, that as your Church encreaseth in the faith, so my province will become the larger in length or extent, I shall have more proselytes to Christ by your merchandizing and traffick with other countreys,

16. To preach the Gospel in the regions beyond you, and not to boast in note f ano­ther mans lineover tho [...] regions that are ready [...] of things made ready to our hand.]

Paraphrase 16. And so preach the Gospel farre beyond Achaia, without invading any other mans possession or province, without entring upon those parts where the Gospel had been former­ly preach'd by others.

17. But he that glorieth, let him glory in the Lord.]

Paraphrase 17. For it is a most ridi­culous thing for any man to rejoice or glory in any thing, but in having done that which is acceptable to God, in discharge of his duty.

18. For, not he that commendeth himself is approved, but whom the Lord commendeth.]

Paraphrase 18. For 'tis not our own good opinion of our selves, which qualifies us for reward or acceptation, but the sincerity of our actions before God, which may render us acceptable in his sight.

Annotations on Chap. X.

a Note: [...] V. 1. Gentlenesse] [...] is the ordinary word of the philosopher, taken from him by the Lawyers to si­gnifie mitigation of exact or strict justice, when that is not so agreeable to rules of charity, and so it notes in generall the fit, proper temper, which is to be observed in all things. [...], saith Hesychius, [...], [...], [...], [...], that which is fit, decent, due, &c. And according to the diversity of matter about which it is conversant, so it hath severall notions in the New Testament. In this place being spoken of Christ, and joyn'd with that meeknesse which was so imitable in him; Mat. 11. 29. it signifies gentlenesse, or clemency, as that is opposed to severity in punishing, which is here express'd by [...], and [...], and [...], daring, boldnesse, and confidence. But Phil. 4. 5. [...] seems to belong to another sort of gentlenesse, [...] that of the lambe, which before or under the shearer is dumb, and opens not the mouth, viz. a chearfull endu­rance of all the persecutions that were upon the Chri­stians at that time. To this the Context there inclines, which ushered it in with a repeated exhortation to re­joice in the Lord alwaies, in adversity as well as pro­sperity (and so 1 Thess. 5. 16.) which being contrary to the joy of the world, most fitly denotes that [...] Mat. 5. 12. (rejoicing and being exceeding glad, rejoicing and leaping for joy, and thinking it all joy, Jam. 1. 2.) which is upon their being persecuted for Christ, and so likewise enforced with a reason agree­able to this matter, for the Lord is at hand, the time of your redemption from your pressures draws neer, Heb. 10. 37▪ And accordingly 'tis attended, (as Christs in­structions to the Apostles are in this case, Mat. 10. 19.) with [...], a prohibition of all sollicitous thoughts, referring the whole matter to prayer, and supplication to God ver. 6. This word is again used Jam. 3. 17. the wisdome from above is [...] gentle, which following peaceable, and being attended with other words of that nature, must be rendred in order to that, so as to signifie a receding from his own strict right, [...] in order to peace, as [...] that follows imme­diately, notes an easinesse to be perswaded of that which belongs to the excuse of another, or mitigating of his fault, as 'tis said of charity, that it believes all things 1 Cor. 13. 7. and accordingly these qualities of the [...] wisdome from above are shut up ver. 18. under the title of peace to them that love or make peace. So 1 Tim. 3. 3. and Tit. 3. 2. [...] are joyn'd with [...] in both places, and so note the contrary to [...], all kind of contentions, and are attended in the latter place with shewing all meek [...]esse to all men.

b Note: [...] V. 4. Weapons of our warfare] That the [...], weapons of our warfare, which are here said not to be weak, but mighty to God, signifie the censures of the Church, may thus appear probable, first, by the Context, where the Apostle speaks of proceeding against offenders, which he calls [...], [...] being bold toward them, v. 1, 2. and [...] to a­venge disobedience, v. 6. and this according to the [...] or authority, which the Lord had given for edification (building them up farther in the faith and all Christian virtue) and not for destruction; and then he adds a cau­tion to remove a calumny or prejudice that some had against him, that his Letters were severe, and so he, when absent; but farre from all severity when he came among them, [...] [...], vile, or tame, or unconsiderable, when he was among them: that is, that in his absence he threatned censures, but when he came, would not inflict them, [...] which he calls [...], terrifying by Letters, ver. 9. and [...] and [...], weighty and powerfull letters, ver. 10. that is, severe, and terrifying, which yet he threatens shall be equall'd by his actions, when he comes among them ver. 11. And so all along, the businesse is of the cen­sures of the Church, and so in all reason in this verse also. Secondly, this will appear by the words themselves: for as [...] signifies confess'dly the Apostles mi­nistery (see Note on 1 Tim. [...] 1. f.) according to the im­portance of the Hebrew [...], which is sometimes ren­dred [...] warfare, sometimes [...] ministery; so [...], weapons of warfare, are the means to discharge their duty in the ministery. Of which na­ture though there be more, Prayer, Preaching, Cate­chizing, administration of Sacraments, Confirmation, &c. yet the antecedents and consequents here, belonging [Page 587] to the businesse of censures, must needs incline it to that notion peculiarly. [...] Then that these are not [...] car­nall, signifies that they are not weak, for so [...] flesh frequently signifies, as here v. 3. though we walk in the flesh, that is, are weak, as men, and have no power over you, yet as Officers of Christ we are not, our ministry is with power, [...] and therefore follows [...], but mighty, or powerfull, through or to God, or perhaps exceeding powerfull, [...] and that [...] to the pulling down of strong holds, that is, either the pulling down all fortresses that maintain or secure a man in sin, or more critically, as [...] si­gnifies excommunication it self, v. 8. and c. 13. 10. and generally in the Canons of the Councels; and then [...] strong holds will signifie all impenitent, ob­durate, impregnable sinners, called v. 15. every high thing that exalts it self against the knowledge of God, that is, against piety and Christianity. And so the plain mea­ning of the verse will be, that the Apostles censures were exceeding powerfull, and that power exercised in ex­communicating, and delivering up to Satan, [...], that they may be disciplined, 1 Tim. 1. 20. and thereby subduing contumacious offenders. Accor­ding to that of the writer of the Answers ad Ortho­doxos, [...], [...], when by clemency offenders are not reformed, then excision to the incorrigible is more use­full then clemency. Agreeable to which is that of Pletho in his scholia on Zoroaster, [...], [...], [...], [...], The revengefull furies, or devils, or punishments doe gripe men to bring them off from sin, and set them on vertue.

c Note: [...] V. 12. Make our selves of the number] What [...] signifies properly is set down by Budaeus, [...], [...], to chuse, or admit any into any order, as in Aristides [...], they admitted the forrain Gods with the others; and in Demosthenes, [...] to be chosen, or ad­mitted, into the Senate. Thus [...] and [...] are used, as in Plato de l [...]g. 12. [...], [...] rejecting some, and chusing others. Hence Hesychius, [...], [...], the participle signifies select, or chosen, and so here [...] to give suffrage to himself, to take upon him to be some eminent person.

d Note: [...] V. 13. Our measure] Of the agones among the Gre­cians, particularly among the Corinthians, and of [...] racing, one of them, we have formerly spoken (Notes on 1 Cor. 9. c. d. e.) and so again distinctly of [...] (Note g) the white line, which bounded or mark­ed out the path, or race. To this the Apostle here re­ferres, making his Apostleship or preaching of the Go­spel to be his spirituall exercise, or running as it were in a race, his [...], and then the province or diocese to which he is by God design'd, and sent to preach, [...] is his [...], the compasse, or stage of ground, which by that white line in the race, as 'twere, God hath mark'd out to him, to run in, and contend, and obtain his prize. Beyond or out of which line he that runs, or pretends to have to doe, he doth [...], boast without his measure, and [...] overextend himself, v. 14.

e Note: [...] V. 14. Come as farre] That the word [...] is Agonisticall also, see Note on Rom. 9. l. and so constant­ly it signifies coming foremost to the goale, or being foremost in the running toward it; and so it signifies here, preaching the Gospel among the Corinthians, before any body else had been there, for as it is said, 1 Cor. 3. 6. Paul planted, that is, first brought the Gospel among them.

f Note: [...] V. 16. Another mans line] The [...] is that province which some body else hath undertaken; the [...], as before, denoting the line by which his race was terminated, and the [...] referring to the custome in the stadia forementioned, that each of the racers had his path, where he was to run, chalk'd out to him, and if one did step over into the others path, he did [...], [...] extend himself (or run) over his line. In reference to this the Apostle here saith, that he had some hope that he might [...], [...] enlarge his course in length, as it were, by running farther then the goale that was first set him, that is, goe farther in preaching the Gospel, and yet not goe over his line, that is, not run over into the others mans path or race, but [...], keep within his own white, or line, which divided his province from other mens on the other side of him. [...]

CHAP. XI.

1. I would you would pardon me a little piece of folly, [...] WOuld to God you could bear with me a little in my folly, and indeed bear with me:]

Paraphrase 1. The fear that I have that you should be seduced, tempts me to doe that which you will be apt to count boasting, and think me to be a fool for doing so, viz. to praise my self, and magnifie the pains that I have taken among you: This piece of folly you may doe well to pardon in me:

2. For I am jealous over you with godly jealousie; for I haveprepared you to pre­sent a pure virgine to one man, to Christ note a espoused you to one husband, that I may present you as a chast virgin to Christ.]

Paraphrase 2. For 'tis caused by no­thing but my kindnesse to you, my zeal to your good, and jealousie that other men may get away your love and esteem from me; which is a jealousie not so much for my self, as for God, that he should lose a Church beloved by him. For I have been to you as that officer a­mong the Grecians was to their virgins, I have taken upon me the educating and forming of you, the cultivating and fitting of you, the taking care and watching over you, that so I might present you a fit and a pure spouse to Christ.

3. But I fear lest by any means, as the serpent beguiled Eve through his subtility, so your minds should be corrupted from the simplicity that istoward [...] in Christ.]

Paraphrase 3. But there being such deceivers entred into the Church, Simon Magus and his followers, using sorcery to beguile, and infuse his falsities, I have reason to fear that you may be corrupted from that purity and integrity which ought to be in Christians.

4. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit which ye have not received, or another Gospel which ye have not accepted, ye mightdoe well to pardon me, [...] well bear with him.]

Paraphrase 4. For if some other tea­chers that are come among you preach another Christ, shake the whole foundation of your religion, promise you more extraordinary, miraculous, spirituall gifts, then those which from us you have received, and in summe preach another Gospel to you, then you may give me leave (it being more then time) to magnifie my self, and expostulate with you whether they come to you (or any one of them) with such authority as I come, or whether there be any appearance or shew of reason why you should preferre them before me.

5. For I suppose,that I have no way come short of those which are the most eminent Apostles, [...] I was not a whit behind the very chiefest Apostles.]

Paraphrase 5. For not to compare my self with the deceivers, I may justly compare with the most eminent of the true Apostles, Peter and James and John.

6. But though I be rude in speech, yet not in knowledge;but in every thing we are made manifest among all men toward you, [...] but we have been throughly made manifest among you in all things.]

Paraphrase 6. And if it be objected to me, and perhaps truly, that my language hath nothing extraordinary in it, yet sure nothing can be objected against my skill, my explaining the myste­ries of the Gospel (see note on 1 Cor. 1. c.) but in our preaching and behaviour toward you, we are acknowledged by all men not to come short of any other Apostle in any piece of knowledge or revelation usefull for you.

[Page 588] 7. Have I committed an offence in abasing my self that you might be exalted, because I have preached to you the Gospel of God freely?]

Paraphrase 7. Sure it ought not to be esteemed a fault in me (and yet I have been guilty of no other that might make me vile in your eyes) that I have so much tendred your advantages, and so little mine own, that all my preaching among you hath put you to no kind of charge.

8. I robbed other Churches, taking wages of them, to doe you service.

9. And when I was present with you, and wanted, note b Iasked, im­portuned no man was chargeable to no man: for that which was lacking to me, the brethren which came from Macedonia supplied: and in all things I have kept my self from being burdensome to you, and so will keep my self.]

Paraphrase 8, 9. Nay I have been be­holden to other Churches, re­ceiving provision from them, that I might preach freely to you: And when I fell short at my being with you, and had not wherewithall to supply my wants, yet I made not my wants known, I troubled none of you to make it up, but as some­times I laboured with my hands, & earned my living, 1 Cor. 4. 12. and 9. 6. so at other times I received supply from the Philip­pians, Phil. 4. 15, 16. as they came from Macedonia, and so have neither yet put you to any charge, nor mean I ever to doe so.

10. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia.]

Paraphrase 10. As I am an Apostle of Christ, and as there is any sincerity in me, I will not be deprived of this matter of boasting through all Achaia, I will receive nothing for my pains or re­lief in all those regions.

11. Wherefore? because I love you not? God knoweth.]

Paraphrase 11. And doe not think 'tis any want of love, that I make this resolution; God knows that is not the reason.

12. But what I doe, that I will doe, that I may cut offadvantage [...] occasion from them which desire occasion, that wherein they glory, they may be found even as we.]

Paraphrase 12. But the only cause of my resolution, which I will keep stedfastly, is this, that they that would fain find some fault with me, and magnifie themselves before me, may not find any ground of doing so, but rather find me before them, and have somewhat to imitate in me, in that very particular wherein they think they exceed me.

13. For such false Apo­stles are de­ceitfull workmen, [...] For such are false Apostles, deceitfull workers, transforming themselves into the Apostles of Christ.]

Paraphrase 13. For the truth is, these men that come to infuse false doctrines into you, behave themselves as cunningly as they can, and doe labour to imitate, and seem to doe those very things that we true Apostles doe.

14. And no marvell, for Satan himself is transformed into an Angel of light.]

Paraphrase 14. And 'tis no unusuall matter for deceivers and se­ducers to doe so, for Satan himself pretends to doe those things that the good Angels doe, makes as if he meant you all kind­nesse, when he comes to destroy you.

15. Therefore it is no great thing, if his ministers also be transformed as the ministers of righteousnesse, whose end shall be according to their works.]

Paraphrase 15. And therefore 'tis not any thing strange, if seducing hereticks imployed by him do imitate the actions of the Apostles of Christ; but according to the hypocrisie of their actions so shall their ends be.

16. I say again, let no man think me a fool:or if [...] if otherwise, yet as a fool receive me, that I may boast my self a little.]

Paraphrase 16. There will be no great reason that this my glorying should make you count me imprudent: or if it doe, 'tis no great matter, I will venture that rather then suffer sycophants to se­duce and corrupt you.

17. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting.]

Paraphrase 17. Yet what I say in this matter, I deliver not as a piece of Gospel, but as an external incidental discourse in this matter, of which the false Apostles boast, and I have much more rea­son then they, see note on Heb. 11. a.)

18. Seeing that many glory after the flesh, I will glory also.]

Paraphrase 18. And seeing others think fit to glory or boast of such extrinsick things as these, I may have leave to doe the like.

19. For yedoe with pleasure bear with fools [...] suffer fools gladly, seeing ye your selves are wise.]

Paraphrase 19. For wise men are not wont to be angry, but are many times pleased, to see others play the fools, and so doe you in many other things.

20. For ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a maninsult [...] exalt himself, if a man smite you on the face.]

Paraphrase 20. I am sure you can bear with greater matters, you can give men leave to take you captive to their doctrines, how false soever, to deprive you of all you have, to insult over you, to use you as contumeliously as is possible.

21. I speak as concerning reproach,as we also have [...] as though we had been weak: howbeit, whereinsoever any is bold, I speak foolishly, I am bold also.]

Paraphrase 21. Which I tell you, to put you in mind how re­proachfully you have been used by them: as indeed I have also been set at nought, and vilified by them; for which there hath been little reason. For whatsoever reason any of them hath to think well of himself, I have sure as much cause as he (though to say so, may goe for folly in me, as being a kind of boasting.)

22. Are they Hebrewes? so am I: are they Israelites? so am I: are they the seed of Abraham? so am I:

23. Are they ministers of Christ? (I speak as a fool,) I am more: intoyles [...] labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft.]

Paraphrase 22, 23. These seducers boast they are Hebrews, and Israelites, and of Abrahams stock, and then that they are Apostles of Christ. And sure I am every one of these: and for the last, I cannot but say it, though it will be deemed boasting and folly in me, that I am more then an ordinary Apostle, one that have taken more pains, suffered more of scourgings and imprisonments, aud dangers of imminent death, then any of the very twelve Apostles.

24. Of the Jewes five times received I note c forty stripes save one:]

Paraphrase 24. Five times was I scour­ged of the Jewes without any mitigation, with the greatest severity that the law would permit.

25. Thrice was I beaten with rods, once was I stoned, thrice I suffered ship­wrack, a night and a day I have been note d in the deep:

26. In journeying often, in perils of waters, in perils of robbers, in perils by my own countrey-men, in perils by the heathen, in perils in the city, in perils in the wil­dernesse, in perils in the sea, in perils among false brethren:

27. In wearinesse and painfulnesse, in watchings often, in hunger and thirst, in fastings often, in cold and nakednesse.]

Paraphrase 25, 26, 27. Thrice was I beaten with wands, probably by the Roman officers, (see note b.) once by a tumult of a seditious multitude of Zea­lots I was without any judi­ciall processe stoned, and left for dead, Act. 14. 19. and still from time to time I have been exercised in all kinds and degrees of distresses.

[Page 589] 28. Besidesother things that I omi [...] [...] those things that are without,the con­currence of businesse that comes duly upon me, the sol­licitude for all [...] that which cometh upon me daily, the care of all the Churches.]

Paraphrase 28. And, not to name all, the many daily emergent im­ployments that lie upon me, in respect of the sollicitude I have for all things that concern any Church, especially of my plan­tation, are a sufficient evidence of what I should say, if I did think fit to boast.

29. Who is weak, and I am not weak? who isscandali­ [...]ed [...] offended, and Iam not on [...] [...] burn not?]

Paraphrase 29. If any man be sick or ill-affected in spirit, I am in sympathy with him, in care how to relieve and get him up again: If any be fallen into sin, or fallen back from Discipleship, I am constantly inflamed with a holy zeal to get him out of it.

30. If I must needs glory, I will glory of the things which concern mine in­firmities.]

Paraphrase 30. And these my suffer­ings are the only things which I shall think fit to boast of, now I am by my calumniators constrained to doe so.

31. The God and father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

32. In Damascus theGovernour of the nati­on [...] governour under note e Aretas the king kept the city with a garrison,Acts 9. 24. desirous to apprehend me:

33. And through a window in a basket was I let down by the wall, and escaped his hands.

Annotations on Chap. XI.

a Note: [...] V. 2. Espoused you to one husband] The Vulgar seems to have read these words [...], with a comma after them, and accordingly render them [...]e­spondi vos uni viro, I have espoused you to one husband, according to that of [...] l. 3. c. [...] Julius Pollux, [...] making [...] espouse all one with [...]. So in Cinnamus l. 4. p. 228. [...], he marri­ed her. But the more probable punctuation is by reading it without any comma, till after [...], and then the notion of the word [...] must be taken from that use of the word which is agreeable to the office of the [...], or [...], among the Lacedaemonians. A­mong the magistrates of that city those were two prime names, and between them some slight difference. The [...] were a kind of provincial Rulers (placed by de rep. L [...]c. l. 2. Nic. Cragius among the [...] the prime ma­gistrates of that city) sent to govern the provinces, or confederate cities, and preserve them in their fidelity, and were, saithSchol. in Den. [...] Lepti­ [...]. Ulpian, so called [...], because they con­formed the manners of the citizens to those of the Lace­daemonians, for so [...] signifies to adapt, or conform. So saith Phavorinus out of Eratosthenes, [...], the governours that are sent by the Lacedaemoni­ans to the cities under them. These are by Hesychius call'd [...], by [...], [...] Plutarch [...], in the same sense that the Athenians [...] and [...], Over­seers and Guardians. From whence it is that1. [...] Theo­phrastus observes that the Lacedaemonians sending ma­gistrates to the provinces, style them much more com­modiously [...], then the Athenians doe [...] and [...]. From whence also it is that in the Chri­stian Church the antient author that goes under the name of Dionysius Areopagita, calls Bishops [...]. But then the [...] (which seem more peculiarly to belong to the use of the word in this place) were a pe­culiar sort of governours, which had to doe with the education of women, especially for the forming of their lives and manners, and breeding of them, (as among the Athenians [...],) from the Verb [...], because they were set over them to fit and order their manners, and make them regular and harmonicall, a kind of Censors of manners among them. So saith Hesychius and Phavorinus in the same words, [...], 'twas an office in Lacedaemon to bring up and breed women. And this is the notion of [...] here, I am your [...] (see Tit. 2. a.) set over your con­gregation, as he over a single virgin, to breed and fit you, that I may present you to Christ a pure virgin, &c.

b Note: [...] V. 9. I was chargeable] [...], saith S. Je­rome Qu. 1 [...]. ad Algasiam, is a Cilician word; the full mea­ning of it here will be judged by that which Aelian saith of the fish called [...], the torpedo, [...] the torpedo fish whatsoever it toucheth, it gives it its own name, makes it to be benumm'd. Now they which ask any thing of another, are proverbially said to do that which the torpedo doth, to give a chilness, or numness. Molestum verbum est & onerosum, Rogo, saith Seneca, asking, or begging, is very troublesome and burthensome; and therefore [...], which literally signifies to chill or benumme (& so in Theocritus Idyll. 7.

[...])

doth in respect of this consequent signifie to ask, or in­treat; and so here [...], I begged, or asked, of no man, I importuned no man.

c Note: [...] V. 24. Fourty stripes save one] Of this punish­ment of S. Pauls these four things are to be observed: 1. that S. Paul, as a Roman, was not to be whipp'd Ex Lege Portia, and therefore Act. 22. 24. when the Tri­bune had commanded him to be beaten thus, under­standing he was a Roman, he dismiss'd him, and was afraid, saith S. Luke, because he had bound him; 2dly, that he was yet subject, as a Jew, to the lawes of the Jewes, which were yet in force, and so was sub­jected to this Jewish punishment, as a Jew; 3dly, that he was dealt with as a robustious offender, in suffering so oft the utmost extremity of the Jewish law, when they that were weak, or which upon any other score had any mitigation, were not used so severely; according to that of Maimonides Hil. Sanhedrim c. 17. They in­flict, saith he, no more then fourty stripes, though he be as strong as Samson, but if he be weak, they abate of that number; 4thly, that that summe of thirty nine was the solemne proportion in the Jewish punishments, when they were most severely inflicted. So in Josephus, of one that had accused his wife falsly of the losse of her virgi­nity before marriage, [...], let him extend himself and receive 39 stripes. For when the number which might not be ex­ceeded was by the Law defined to be fourty, Deut. 25. 3. and when the custome was taken up of executing this punishment with a rod of three branches, and so of giving three strokes at one blow (or, as it is in Maccoth c. 3. §. 12. with one twisted cord, unto which two more were fastened) every stroke consequently going for three, (as Maimonides affirms in Sanhedr. c. 17. §. 2.) it was consequently impossible to inflict more stripes then thirty nine, unlesse they exceeded to two and for­ty, and so that of thirty nine was the last among those that were lawfull. See Talmud Babyl. in Maccoth cap. [...] 3. As for the beating with rods which followes, [Page 590] ver. 25. that differs from this of the scourging, the [...] rods being wands or cudgels, a bundle of which was carried before the Roman Consul, and he that carried them call'd [...], which makes it probable that this was a Roman sort of punishment, and so here dif­ferenced from the scourging with twisted cords, which was [...] inflicted by the Jewes (see Note on Lu. 23. b.) howsoever so much distinguish'd from the other, as rods and scourges differ.

d Note: [...] V. 25. In the deep] To what passage of S. Pauls story this of his being a day and a night [...] in the deep doth belong, cannot be shewed out of Scri­pture. 'Tis not altogether improbable what Beda l. quaest. qu. 3. tit. 8. saith out of Theodorus Tarsensis, that in Cyzicum (which is in the Propontis, a famous city) there is a prison, which for the depth of it under ground is called [...], or the bottome of the sea, a most noysome silthy prison, as in Athens there was one cal­led [...] hell, at Syracuse [...] the minerall, and many the like in other places; see Suidas in the word [...]. Into this as a most infamous prison S. Paul might well be cast, passing from Troas to that city, though S. Luke, who reports not things particularly, save when he himself was present, make no mention of it. And indeed whatsoever else may be meant by the word [...], S. Luke seems not to have made mention of this passage, there being no reason to apply that of Act. 27. to it, the Epistle being written before that time, in the compasse of the Macedonian progresse, Act. 20. 1. and if it might be conceived to be written after it, that would more reasonably be defined to be one of his three shipwracks foregoing here. Theophylact speaks of some that interpreted it of a well, called [...], pro­fundity, because of the great depth of it, wherein after his danger at Lystra he hid himself.

e Note: [...] V. 32. Aretas] The Gassanii reigned in Syria some say 400, others 600 years; many of them were called Harethi, or Aretae, which is the name of the King here. See Mr Pocockes notes on Gregorius Abul Faraiius his story of the Arabians p. 77, 78.

CHAP. XII.

1. But it [...] IT is not expedient for me doubtlesse, to glory;for I shall come [...] I will come to visions and revelations of the Lord.]

Paraphrase 1. But I shall give over these things, for if I should goe on in it, I should then come to mention the visions and revelations which I have had from God.

2. I know [...] I knew note a a man in Christ above fourteen years agoe, (whether in the body I cannot tell, or whether out of the body, I cannot tell; God knoweth: such a one) snatcht as farr as [...] caught up to the third heaven.]

Paraphrase 2. I know one that was transported in a vision by the Spirit of Christ; that is, I my self about fourteen years past was in an extasie, Act. 22. 18. such an one that I am not able to say whether I were bodily removed, and carried to the third heaven, the place of Gods glorious residence, or whether only in a vision such representations were made to me remaining upon the earth.

3. And I knew such a man (whether in the body, or out of the body, I cannot tell, God knoweth)]

Paraphrase 3. I say, I know not which of these it was, God only knows.

4. How that he was caught up into paradise, and heard unspeakable words, which is not lawfull for a man to utter.]

Paraphrase 4. But whether bodily, or in vision, me thought I was in the highest heaven ver. 2. here called paradise in respect of the joyes that dwell there, and had such revelations made to me by an Angel from God, as were wonderfull to consider, but which I was forbidden to declare to others.

5. Of such a one will I glory, yet of my self I will not glory, but in mine in­firmities.]

Paraphrase 5. And though I have this abundant matter of glorying, yet shall I not make use of it any farther, or more plainly, but boast only of my sufferings for Christ.

6. For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me abovewhat he sees me, or hears any thing from me, [...] that which he seeth me to be, or that he heareth of me.]

Paraphrase 6. For if I would speak of this, I justly might, for it is most certainly true: but I will say no more of this subject, for I desire not to put men into any other opinion of me, then what they have from those more visible evidences, my ordinary constant actions, or words.

7. And lest I should be exalted above measure through theheight [...] abundance of re­velations, there was given to me note b a thornto- [...] in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.]

Paraphrase 7. And indeed after I had these high transcendent reve­lations, that I might not be elevated with them, a sharp affliction was sent me in mercy by God, but inflicted on me by Satan and some instruments of his, who dealt very roughly with me, beat me, imprisoned me, scourged me (see Chrysost. Epist. 15. to 7. p. 101. lin. 40.) and this was by God designed to keep me humble.

8. For this thing I besought the Lord thrice, that it might depart from me.]

Paraphrase 8. And I earnestly prayed to God to be delivered from it.

9. And he said unto me, Myfavour [...] grace is sufficient for thee; for my strength is made perfect in weaknesse. Most gladly therefore will I rather glory in my infir­mities▪ that the power of Christ mayinhabit [...] rest upon me.]

Paraphrase 9. And the onely answer I received was this, It is enough for thee that what I doe is for thy good; afflictions are the means to doe the Christian most good, the greater the pressures are, the more visible is the perfection of the divine assistance, or, the more thy persecutions are, the more is the Gospel propagated by thee (Theophy­lact:) nay afflictions therefore are the things I rejoice in (see Heb. 3. a.) more then any thing, even then revelations themselves, as the means by which the power of Christ and his presence may appear more visibly upon me (see note on Rom. 9. b.) then by any other means it could, even in as glorious a manner as that wherein God exhibited himself in the Ark.

10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake: for when I am weak, then am I strong.]

Paraphrase 10. This therefore of dis­eases, and afflictions, and re­proaches, and persecutions for Christ, is a thing with which I am perfectly pleased, I have nothing of exception against them; for in time of afflictions the strength of Christ is more eminently visible in me, the heavier the pressures are, the greater supports I have from him; or, the more I suffer for, the more Proselytes I gain to, it (Theophylact.)

11. I am become a fool in glorying, ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest Apostles, though I be nothing.]

Paraphrase 11. You see how vain I am in boasting; yet your ca­lumnies have made it neces­sary for me to doe so: For sure I have done and suffered as much as any the most valued Apostle, though indeed I have no rea­son to have any opinion of my self for all this.

[Page 591] 12. Truly the signes of an Apostle were wrought among you in all patience, in signes, and wonders, and mighty deeds.]

Paraphrase 12. If patience of what­soever sufferings for the Go­spels sake, if working of miracles of all kinds be able to testifie a man to be sent and authorized by Christ, (as beyond all other things that is most proper to doe it) then sure it doth appear that I am an Apostle, in despite of my calumniators.

13. For what is itwherein you have received diminution more then the rest of the Churches [...] wherein ye were inferior to other Churches, ex [...]ept it be that I my selfdid not importune you, see c. 11. 9. [...] not burdensome to you? forgive me this wrong.]

Paraphrase 13. For there is no Church that hath had more pains taken among them, more gifts bestowed for the building them up, more of any thing that is needfull, then ye have had from me: the onely thing wherein ye differ from others is, that all hath been done without any charge of yours, without my asking or receiving any thing from you: and if this be a wrong, you will easily, I suppose, forgive it me.

14. Behold the third time I am ready to come to you, and I will not be burden­some to you, for I seek not yours, but you; for the children ought not to lay up for the parents, but the parents for the children.]

Paraphrase 14. I have now made a third resolution (see c. 1. 16.) to come shortly among you, and I will doe it without putting you to any charge, for I covet not your possessions, but your salvation, and as a parent I desire to doe all manner of good to you, and to receive none from you.

15. And I will very gladly spend and be spent for you, though the more abun­dantly I love you the lesse I be loved.]

Paraphrase 15. And I will offer up my self most chearfully for the good of your souls, exhaust all the small goods I have, and venture even my life for you, and never be discouraged, though as my love and the effects thereof encrease toward you, so yours lessen toward me.

16. But be it so, I did not burden you: neverthelesse being crafty, I caught you with guile.]

Paraphrase 16. But it is by some a­mong you suggested against me, that although I never received any pay from you for the preaching the Gospell, yet I have cunningly and under-hand got­ten a great deal from you.

17. Did I make a gain of you by any of them whom I sent unto you?]

Paraphrase 17. If this have any truth in it, let it appear, have I done this by any of those whom I have sent to you?

18. I perswa­ded or be­sought [...] I desired Titus, and with him I sentthe bro­ther [...] a brother; did Titus makeany [...] again of you? walked we not in the same spirit? walked we not in the same steps?]

Paraphrase 18. I perswaded Titus to come to you (see c. 9. 5.) and sent Luke along with him; did Titus or the other make any kind of gain of you? did he defraud you of ought? did not he behave himself just after the same manner as I had done before?

19. Doe you again think [...] Again, think you that wemake apologies [...] excuse our selves unto you? we speak before God in Christ: but we doe all things, dearly deloved, for your edifying.]

Paraphrase 19. Do not think, as former­ly ye have done, that what I thus say is spoken largely, as to take off the objections which you have against me, by some fair specious colours and excuses. No, in the sight of God I speak the very perfect truth, and would not say it for my own sake, were it not, in probability, to tend to your good, to take you off (by my giving this account of my self) from the factious courses, which through admiration of others mens persons ye are engaged in.

20. For I fear, lest when [come, I shall not find you such as I would, and that I shall be found unto you such as ye would not; lest there be debates,emplati­o [...]s [...] envyings, wraths, strifes, back-bitings, whisperings, swellings tumults;]

Paraphrase 20. For I would fain pre­vent what I see too probable, that when I come to you, we shall neither of us be much pleased at the meeting; not I with you, seeing you seduced and corrupted, nor you with me, when I shall be forced to inflict censures upon you; I mean, lest these sparks of faction and division, that are among you, break out into flames;

21. And lest when I come again my God will humble me among you, and that I shall bewaile many that have sinned already, and have not repented of the unclean­nesse, and fornication, and [aschviousnesse which they have committed.]

Paraphrase 21. And I be forced to ex­excise severity among you, to inflict censures on many of those who had formerly offended, and been warn'd, (if not punish'd) by my former Epistle, and have not yet reformed and forsaken those base unnaturall sins to which the heathen idol-feasts had betray'd them. See note on 1 Cor. 5. c. and 2 Cor. 2. b. and c. 13. 2.

Annotations on Chap. XII.

a Note: [...] V. 2. A man in Christ] What [...], a man in Christ, here signifies may possibly be guess'd by other phrases of the same making; such is that of Saint Luke, Act. 12. 11. where 'tis said of Peter, [...], [...] being in himself, that is, having been former­ly in a trance, and now return'd out of it; and that is call'd being in himself: such that Revel. 1. 10. [...], [...] I was in the spirit that is, I was in a trance or ecstasie, and there received a vision, or revela­tion from God: such Mar. 1. 23. [...], and the same again c. 5. 2. A man in an un­clean spirit, that is, one ag [...]tated with a diabolical spirit, rapt and carried to doe things which of himself he would never doe. And accordingly here a man in Christ, may be one that by the spirit of Christ was thus transported, received Revelations from Christ, and therefore v. 1. there is mention of visions and revelati­ons, of which this is here an instance, and so v. 7. And all the circumstances of the Context incline to this in­terpretation. And this is the importance of the [...] ecstasie (see note on Mark 3. c.) being out of him­self, transported either by a good or evill spirit; when by a good, it signifies a pr [...]phetick vision▪ when by a bad, a kind of madnesse, as in the Daemoniacks, (though the word is no where in the New Testament used of them) and both contrary to the being [...] in himself, moved onely by that humane principle of reason, &c. which he hath within him, neither [...], nor [...], carried by God, nor the devill.

b Note: [...] V. 7. A thorn in the flesh] What this [...] thorn to the flesh here signifies will be best guess'd from Ezech. 28. 24. where the pricking brier and grie­ving thorn is set to signifie a sore affliction, to wound and torment; from the despisers, as it there follows, or persecuters of Israel. And so i [...] will here signifie no more but a sad and sharp affliction, inflicted on Saint Paul (saith Irenaeus l. 4. the last ch. and Theodoret and Theophylact on the place) by some followers of Simon Magus, that is, the Gnosticks.

CHAP. XIII.

1. note a THis is the third time I am coming to you; in the mouth of two or three witnesses shall every word be established.]

Paraphrase 1. I am now this third time about to come among you, (see c. 12. 14.) and this is my solemn second admonition by Epistle, which if it be not obeyed, will certainly bring cen­sures upon you at my coming.

[Page 592] 2. I told you before, andfore [...]ell you the se­cond time, as if I were present [...] foretell you as if I were present the second time, and being absent now I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare:]

Paraphrase 2. I gave you a solemn warning in my former Epi­stle, which was of the same force as if I had been personally with you, and behold now I doe so again; and though I am still absent, yet this Epistle is to supply the place of my personall presence, and therefore I doe now solemnly write, and denounce, both to those that had then sinn'd, and have not wrought any full reformation, and to all others that have since been drawn into such irregular courses, that with all such I will proceed severely at my coming among you.

3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mightyamong iv in you.]

Paraphrase 3. And this I shall doe the rather, because you are so high, as to call my commission for Apostleship into question, and to require me to prove that what I speak or doe is from Christ; when by that which hath been done already, by miracles and other evidences, it is most manifest, that Christ hath ex­press'd himself to speak to you by me, and so to own the doctrine I teach, and the authority I pretend to among you.

4 For though he was crucified through weaknesse, yet he liveth by the power of God: for we also are weakor with him, for the Kings Mr. It [...] in him, but we shall live with him by the power of God toward you.]

Paraphrase 4. For as Christ appeared to be a weak and frail man in being crucified, but was evi­denced to be omnipotent God by his resurrection; so I also may appear weak and a meer ordinary man, fit to be despised and contemned by you, (as you look upon me in my self, and in respect of the afflictions which have been, and are upon me) but yet I shall shew that I am an Apostle of Christ, armed with commission and power from God, which I have already both by preaching and miracles, and shall farther by censures upon the contumacious, evidence unto and among you.

5. Examine your selves whether ye be in the faith, prove your own selves: Doe ye not discern your selves [...] know ye not your own selves, how that note b Jesus Christ isamong [...] in you,truly if in some mea­sure ye doe not, ye are reprobates, [...] except ye be reprobates?]

Paraphrase 5. Make triall by what you please, whether I am not an Apostle of Christ, and have planted Christ among you, taught you the true faith. Have there not been such evidences of my Apostleship c. 12. 12. such assurances of Christs giving me authority of his presence among you in my ministery, that you your selves cannot chuse but acknowledge it? yes certainly there are, if you are not the most senslesse wretched persons in the world, the most unfit for God to approve, or wink at.

6. But I trust that ye shall know that we are not reprobates.]

Paraphrase 6. But whatever you are your selves, or whatever ye think of me, you shall find, I doubt not, that I am not disapproved by Christ, but abundantly owned by him.

7. Now I pray to God that ye doe no evil, not that we should appear appro­ved, but that ye should doe that which is honest, though we be as reprobates.]

Paraphrase 7. Now I pray God to preserve you from every evil way, from all corruption or seduction, not that I may have occasion to approve my Apostolical power among you, by puni­shing offenders, but that you may live like Christians, whatsoever opinion you have of me.

8. For we can doe nothing against the truth, but for the truth.]

Paraphrase 8. For though we have no ability to doe any thing, in ease we should set our selves against Christ and his Gospel, yet in defence of it we are able to doe somewhat by his assistance and blessing; or, we have no power or authority to punish those who do not offend, or if we do, God cooperates not with us in that act, (Theophylact.)

9. For we are glad when we are weak, and ye are strong; and this also we wish, even yourknitting together; see note c. perfection.]

Paraphrase 9. And in this sense the weaker we are, that is, the less severe, the less proofs we give of our Apostolical power, the better we are pleased, and the stronger, that is, the more inno­cent and blameless, ye keep your selves; having no delight in inflicting censures on offenders, but much rejoiced to see your in­nonce: and there is nothing that we more desire, then that you be made up into such a form or frame which shall be accept­able in Gods sight, or that ye live together in communion, undivided, see note c. no one of you being broken off by excommu­nication,

10. Therefore I write these things being absent, lest being present I should use sharpnesse, according to the power which the Lord hath given me to edification, and not to destruction.]

Paraphrase 10. And that is the reason of my giving you these whol­some warnings before I come, that when I come I may not proceed to excision (according to the authority given me by Christ) but deal with you according to that milder way of instruction, not of excommunication, which is to take place among contumacious offenders, such as I desire not to find you at my coming.

11. Finally, brethren, farewell:be knit together note c be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you.]

Paraphrase 11. And now I take my leave of you, beseeching God's blessing upon you, and I pray, be ye carefull to keep together in the united profession of the fame faith, and if there fall out any thing crosse among you, support it cheerfully, be all mutually kind and peaceable without any divisions or schismes a­mong you: And that is the way to have that God, who so much values, and so strictly commands love and peace among all, to be for ever among you by his grace.

12. Greet one another with an holy kisse.]

Paraphrase 12. Greet one another from me with all kindnesse, see Rom. 16. c.

13. All the saints salute you.]

Paraphrase 13. All the Christians here send you greeting.

14. The grace of the Lord Jesus Christ, and the love of God, and the note d [communi­cation com­munion of the holy Ghost,] be with you all. Amen.

Paraphrase 14. bounty or liberal ef­fusion of the graces of Gods sanctifying Spirit.

The second Epistle to the Corinthians was written from Philippi a city of Macedonia, by Titus and Luke.

Annotations on Chap. XIII.

a Note: [...] V. 1. This is the third time] In the method prescri­bed by Christ to prepare for the censures of the Church, Mat. 18. 15. there is a threefold admonition; the first by one man alone, the injured person (if it be a mat­ter of that nature) going and reproving him: And if that doe not succeed, then take with thee [...] farther (or over and above) one or two, that in the mouth of one or two witnesses every word may be established, that is, that the thing which thou layest to his charge, be so confirmed (according to that of Job. 8. 17. The te­stimony of two men is true, that is, ( [...], true in the sense of [...]) fit to be credited, [...] of sufficient au­thority in law to be heeded, and proceeded upon) that by the testimony of these, as of witnesses, he may be convinced, and no longer able to deny the fact, as Heb. 6. 16. an oath is said to be [...], for establish­ing, or confirmation, [...] as being [...], an end of contradicting, that is, of affirming and denying. [Page 593] The thing so establish'd ( [...] or [...]) by oath, cannot longer be denied, or the parties deniall will not stand him in any stead. Or secondly, that the offendor may by authority of these be induced (as the judge is on the accused person, Deut. 19. 15. Heb. 10. 28.) to give sentence on himself, and so think fit to reform what he is admonish'd of. Now that this place distinctly re­ferres to this part of discipline, this second admonition, appears most probable by his reciting of the very words in the i [...]stitution, In the mouth of two or three witnesses every word shall be established; and proportionable to that, [...], I foretold and foretell, which notes the first and second admonition. And though there precede a [...], [...] I come to you this third time, yet that referres evidently to this his third resolution personally to appear among them, c. 12. v. 14. having resolved it twice already, and before that time comes, this second Epistle is to supply the place of a second admonition, as his first had been a first. And so the words will be rendred thus, [...] [...], I have foretold, or admonished, you once in my first Epistle, and doe now so again the second time, and both those [...], as present; these Epistolarie warnings being to have the same force with them, as if he were present among them. And if this method, answerable to the first and second admonition instituted by Christ, doe not prevail with you, then that which remains is, that he proceed to censures, and that he is resolved to doe, [...], I will not spare. Where the Apostolical power which he had over them, maketh it improper for him to proceed to any third admonition, that of telling it to the Church, in S. Matthew. So Bi­shop Titus is appointed to deal with an heretick, After the first and second admonition reject him, Tit. 3. 10. without any third degree intervening, immediately to proceed to censures.

b Note: [...] V. 5. Jesus Christ is in you] That Christs being a­mong them signifies the presence and power of the Go­spel among the Corinthians, or in their Church through S. Pauls Apostleship, may appear, not only by the Context, which wholly looks that way, but by that place Exod. 17. 7. to which these words seem to referre; where the tempting contumacious Israelites, after all the signes and miracles shewed among them, doe still remain infidel, and ask in these very words [...] is the Lord among us, or no? So that the meaning of the Apostles question here is, Many miracles of Christ and his Spirit have been wrought among you by me, so that if you doe not yet believe that I am an Apostle of Christ, and so that Christ is among you, you are sure of the number of those Israelites, who after so many miracles, still required more signes, or of the Pharisees, who did the same, Mar. 8. 11. which being put in form of a question, Discern you not that Christ Jesus is among you? the answer is in the next words, [...], which cannot be more distinctly and literally rendred then thus, [...] (re­ferring to the [...] precedent) if ye doe not, that is, if ye doe not discern it, in some degree, [...] [...], doubtlesse ye are reprobates, senslesse, obdurate per­sons, most impious, and uncapable of faith, or any thing that is good. What the notion of [...] is, hath been formerly mentioned. See Note on Rom. 1. g.

c Note: [...] V. 11. Be perfect] The proper original notion of the word [...] is to compact or knit together, ei­ther members in a body, or parts in a building. Thus it is applied to a building, Exod. 15. 17. [...] the place which thou hast made for thee to dwell in; and to walls, Ezra 4. 13, 16. to a body, Psal. 40. 6. [...] a body thou hast framed, or compacted, for me. From hence it doth more largely si­gnifie to prepare, or make ready, in the same kind as builders doe fit one part to another, and make it ready for use; and so again to corroborate and strengthen, as that which is well compacted and knit together is made strong by that means; and lastly to perfect, as the building of an house is the perfecting of it, especially in the passive voice, because that which is compacted and built is perfected and completed by that means. An­swerable to these severall notions is the Glossarie of He­sychius, [...] (not, as it is corruptly read, [...]) [...], the word si­gnifies to prepare, to perfect, to strengthen or corroborate. In the New Testament the word is variously used▪ but so as will by the circumstances of the Context be appli­able to one or more of these three notions. Mat. 4. 21. and Mar. 1. 19. it is applied to the mending of the fishers nets, knitting them together, and so either strengthning, or preparing them for use; Mat. 21. 16. [...] (in reference to the childrens Hosannahs or testimonies of Christ) Thou hast out of their mouths compacted, or made up, or made ready, a song of praise, or confession, or testimony; Lu. 6. 40. Every servant shall be [...] made up, perfected, fitted for his crown, after the same manner as his master Christ is. So 1 Thess. 3. 10. [...], to make up, or perfect, or repair, defects, and Heb. 13. 21. [...], perfect you, build you up, and so perhaps v. 9. of this chap. [...], I pray for your being per­fect in all goodnesse, as v. 7. I beseech God that you doe no evill. So Rom. 9. 22. vessels of wrath [...] it signifies formed, or framed, or made fit. So Heb. 10. 5. out of the Septuagint of the Psalme, [...], a body thou hast framed me, and Heb. 11. 3. by faith we conceive [...], that the ages of the world were framed, that is, the world created. But besides all these places, one sort more there is, wherein, by reason of the affinity between the Church of Christ, and a building or body, the word hath a peculiar signification to compact Christian peo­ple (the stones in the building, or the members in the body of the Church) together into a society, where they may live and publickly serve God together: and that either 1. by first forming those societies uniting men in the profession of the same truths, and performance of the same services; or 2dly, by recovering or restoring any that hath been broken off from the Church by any fault, or criminous commission, especially if he have been for that cause cut off by the Governours of the Church, that is, cast out by Ecclesiastical Censures; or 3dly, by reducing him that hath voluntarily broken himself off by schisme, &c. or 4thly, by Gods restoring peace and tranquillity to the Church▪ that they may thus freely meet together. In the first sense we have it Ephes. 4. 12. where he speaks of the severall offices or­dained in the Church, and the first end which he assignes of so doing, [...] is, [...], for the com­pacting of the saints, that is, for the holding the body of the Church together to frequent pu [...]lick assemblies, &c. In the second sense 'tis clearly used Gal. 6. 1. where the spiritual, or Governours of the Church, are advi­sed to indulgence and tendernesse, not too much sharp­nesse or severity toward offenders, or lapsed persons, and accordingly are appointed [...], to restore such an one in the spirit of meeknesse; that is, either by mild reprehension, and exhortation, to recover him to a sense and reformation of his fault, without proceeding to any sharper course, or else, in case of greater severi­ty, to be soon molified again toward him, to take off the censures of the Church from him. Which there appears not only by the evidence of the words them­selves, but by the subsequent precept of bearing one anothers burthens, ver. 2. as that may be explained by a parallel place in Ignatius's Epistle to Poly [...]arpus, where he bids him as a Bishop, [...], take care of the unity, (that is, the [...] here, the keeping [Page 594] whole Christs body, the Church) bear all, and suffer, or bear, with all in love. And so perhaps in this chap­ter [...] ver. 9. may be the restoring of the laps'd offenders upon their sincerity of reformation, [...] or rather the continuing them in the communion of the Church, without need of having the censures inflicted upon them; for so it there follow [...]s, as the consequent of his pray­ing for their [...], for which cause I write these things being absent, [...] that b [...]ing present I may not [...], deal sharply, or use excision: where [...], making up, restoring, or keeping whole, may very fitly be rendred, as opposite to [...], excision, the word set to denote the censures. Thus in Hippodamus the Pythagorean, in his book De Republ. prescribing society or meeting together of old and young, in order to preservation of peace, and moderating all sorts of affections, he addes, [...], because young men need to be taught sobriety, or moderation, and to have their exces­ses corrected and allayed, [...], correction, saith the interpreterin Stobaeus, p. 250. but that sure not by way of punishment, for the [...] and [...], the friendly meetings and feasts were no places of judicature, nor instituted to any such like designe. but by way of ex­hortation or friendly advice, the elder to the yonger, who might have such an authority with them [...] (which is all one with [...]) to settle, or ac­complish them bring them to a staiedness and stability of temper. In the third sense 'tis used 1 Cor. 1. 10. where [...], their being knit, or compacted together, in the same mind, or opinion, is set opposite to having schisme [...] among them, and contentions, v. 11. and so here [...], be ye knit together, is prepara­tive to their being of the same mind, and having peace among them. In the fourth or last sense it seems to be taken 1 Pet. 5. 10. where he prayes to God for the dispersed Jew Christians, that after that short time of sufferings, God will [...], himself, by his special providence, take care for them, and restore them halc [...]onian daies of peace, to serve him in the publick assemblies. Thus S. Ignatius (in his Epistle to the Smyrnaeans, making a motion to t [...]em to send a con­gratulation into Syria, [...] that they had a fair sunshine in respect of the service of God) doth thus expresse it. [...], or [...], because they have peace, and have received their own magnitude, and their own body is restored to them; where the [...], and the [...], are the body of the Church meeting together in assemblies▪ which is there said [...] to be resto­red, as here [...] to be repaired, or made up, that is, restored to them. See Jude Note c.

d Note: [...] V. 14. Communion] What is the notion of [...] for charity, or liberality, hath been formerly observed, Note on Act. 2. d. and 2 Cor 8. 4 And agreeably, though in a spiritual sense, is [...], the communication of the Spirit here, the liberality of the holy Ghost in the plentifull effusion of his gifts, so as it will be all one with [...], the gift of the holy Spirit. Act. 2. 38. and so as will be most fit to joyn with [...], the grace, or charity▪ or liberality, of Christ, and the love of God (as in Cicero de Nat. Deor. l 3. Dei gratia & charitas, Gods grace or favour, and charity or love, are put together) For thus is [...], the grace of Christ, used 2 Cor. 8. 9. and thus [...], the communication, of the Spirit, Phil. 2. 1. being joyned with [...] and [...], bowels and mercies, that is, the evidences of the highest liberality.

THE EPISTLE OF PAƲL THE APOSTLE TO THE note a GALATIANS.

a Note: [...] THE time of the Apostles writing this Epistle to the Galatians is generally conceived to be near the time of that to the Romans An. Chr. 55. above 20. years after his conversion. Chrysostome and Theophylact set it before that: And then there can be no possibility of believing the subscription of the Epistle, which affirms it to be written from Rome, where we know the Apostle had not been when he wrote his Epistle to the Romans. But although of the time of writing this Epistle we have no sure evidence, yet two things we discern of it: first, That the chief designe of it was to vindicate the liberty of the Gospel from the Judaical yoke, which by being by them imposed upon all Gentiles which should receive the faith, was likely to prove a great hinderance to the progresse of the Gospel among the heathens, or uncircumcision, of whom S. Paul profess'd to be the Apostle. Secondly, That they which in this Church press'd this yoke most eagerly, were those which did not themselves observe it, heretical Christians, the Gnosticks, which were not themselves circumcised, as being many of them neither native Jewes, nor Proselytes of their Covenant, yet, to avoid persecution from the Jewes, did thus farre comply with them, in pressing circumcision upon the converted Gentiles; to which end they vehemently opposed S. Pauls doctrine and practice, affirming that what he had, he had received from the other Apostles, and con­sequently was to be rectified by them, S. Peter, &c. and indeed that he varied from himself. From which ca­lumnies he severally vindicates himself in this Epistle, shewing that he received his doctrine from none but Christ himself, that those other Apostles profess'd the same doctrine that he did, and that though he himself used a greater liberty at some times then at other, in respect of the advantages of the Church, yet his doctrine was alwaies the same, the truth of which he therefore confirms by many arguments. That these hereticks were, soon after the planting the Faith here, crept in among them, appears by his words, c. 1. 6. he marvels they were so soon removed, &c. The Gospel having, some three years before, been there if not planted, yet confirmed by his preaching, Act. 18. 23. about the time of Apollos being at Corinth (that is, about An. Chr. 51, or 52.) as it is affirmed Act. 19. 1. Galatia and Phrygia being in the number of those upper coasts (of Asia, or Nato­lia) which there he is said to have past through. By which it appears how close at the heels of the Apostles, that sowed the good corn, the Gnosticks, the officers of the envious man, follow'd, to sow their darnel, as in Sa­maria first, so in the other cities and regions, where the Faith was planted by the Apostles, and opposed by the Jewes and persecuted.

CHAP. I.

1. PAUL an Apostle notfrom [...] of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead,]

Paraphrase 1. Paul an Apostle, (that had not my commission from any meer man (as some others, the secondary Apostles, had) but from God in heaven, and was not called by any other Apostle of Christ, or assisted by any, but first called to the faith by the immediate voice of Jesus Christ speaking to me out of heaven, then by revelation from him Act. 9. 15. authorized to preach among the Gen­tiles, and after, Act. 13. 2. by special direction of the holy Ghost separated to the Apostleship, who also re­ceived all my instructions from him by vision to Ananias, and so in effect from God the Father, which by his power raised him from the dead, and gave all power unto him,)

2. And all the note a brethren which are with me, unto the Churches of Galatia.]

Paraphrase 2. And all those that are constantly with me (see Phil. 4. 22.) my fellow-labourers in the Gospel, send greeting to all the several Churches in the cities and regions of Galatia.

3. Grace be to you, and peace from God the Father, and from our Lord Jesus Christ,]

Paraphrase 3. See Rom. 1. 7.

4. Who gave himself for our sins, that he might deliver us from thisapproach­ing, or, in­stant wick­ed age, [...] present evil world, according to the will of [...] our God & father, [...] God, and our Father:]

Paraphrase 4. Whose dying for us was purposely designed to work a reformation, and mortification of sin in us, and to take us off from the corrupt practices of the men of this age, both idola­trous Gentiles, and corrupt hypocritical Jewes, which, with a zeal to circumcision, and the like Mosaical rites, live in all the impurity and impiety in the world; and wherein Christ hath done nothing but what is exactly according to the will and appointment of the eternal God, and father of us all, the God of Israel, whom the Jewes acknowledge, and professe to worship.

5. To whom be glory for ever and ever. Amen.

6. I marvel that you are so soon removed from him that called youthrough i [...] into the grace of Christ, unto another Gospel.]

Paraphrase 6. Having so lately preach­ed the Gospel of Christ a­mong you, Act. 18. 23. and thereby either confirmed, or first converted you to the faith, I wonder you should so suddenly for­sake those infusions you received from me, and remove quite from the truth of the Gospel to a new strange doctrine.

[Page 596] 7. Which is not another, but there be some that trouble you, and would pervert the Gospel of Christ.]

Paraphrase 7. Which indeed is farre from being another Gospel, or doctrine of Christ, fit to come in competition with what I preached to you, farre from being taught, as is pretended, by other Apostles; Onely there are some Gentiles that had lived in Judaea, of the sect of the Gnosticks, such as were at Philippi ch. 3. 3. teaching the Gentile converts that they must be circumcised, not out of any principle of piety, or true zeal to the Mosaical law, but that they might curry favour with the Jewes, and avoid the pressures that lay upon the Christians, whose persecutions were generally caused by them, and these doe quite pervert and change that doctrine that I delivered you from Christ.

8. Butif even [...] though we, or an Angel from heaven,shall preach, for the King's [...] reads [...] preach any other Gospel unto you then that which we have preached unto you, let him beanathema [...] see Rom. 9. 3. accursed.]

Paraphrase 8. And if any attempt to doe that, though it were I my self, or even an Angel from heaven, I proclaim unto you mine opinion and Apostolical sentence, that you are to disclaim and renounce all communion with him, to look on him as on an excommunicated person, under the second degree of excommuni­cation, that none is to have any commerce with in sacred matters.

9. As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let him beanathema v. 8. accursed.]

Paraphrase 9. And that ye may take more heed to what I say, I repeat it again, Whosoever teaches you any new doctrine contrary to what I at first preach'd to you, let him be cast out of the Church by you.

10. For doe I now note b perswade men, or God? or doe I seek to please men? for if I yet pleased men, Iwould not have been, [...] should not be the servant of Christ.]

Paraphrase 10. By this you may guesse whose doctrine is most to be heeded; theirs sure that desire not to get the favour of men, to avert the displeasure of men, but to secure the favour of God, to approve themselves to him: and I hope 'tis clear, that is my onely designe, and not theirs, who labour to propitiate the per­secuting Jewes, as by their new infusions 'tis manifest your Gnostick teachers doe. This if I did, I must prof [...]sse, I should not faithfully discharge the trust [...]reposed in me by Christ; or, If I had had a mind to this, I had never turned Christian, losing thereby all my interests among the Jewes.

11. But I certifie you, brethren, that the Gospel which was preached of me is notaccording to [...] after man.]

Paraphrase 11. And whereas it is ob­jected to me, that being none of Christs immediate retinue; I have received the Gospel from men, and not from Christ, and therefore may be thought to have made some change in it, I now declare to you, that the Gospel preach'd unto you by me hath a more then humane authority, and so is not to receive prejudice by the latenesse of my vocation.

12. For I neither received it of men, neither was I taught it, but by the revela­tion of Jesus Christ.]

Paraphrase 12. For as it is not pre­tended to be any tradition of the Jewes, nor taught me by my instructers in the Jewish religion v. 13. (which if it were, there were reason that now their verdict should be taken in it) so it is evident that I had it not from those that were Christians and Apostles before me, but by call from heaven, and by immediate revelation from Christ, in opposition to that way that had been taught me among the Jewes.

13. For ye have heard of my conversation in time pass'd in the Jewes religion, how that beyond measure I persecuted the Church of God, and wasted it;

14. And profited in the Jewes religion abovemany of my kindred which were of the same age with me [...] many my equals in mine own nation, being more exceedingly zealous of the tradition of my fathers.]

Paraphrase 13, 14. For ye cannot but have been told what I did, how I employed my self when I was a Jew, that I was the most zealous persecu­tor of Christianity, and maintainer of the Jewish customes (and traditions, superadded to the Law) of any man.

15. But when it pleased God, who note c separated me from my mothers womb, and called me by his grace,

16. To reveale his Sonby iv in me, that I might preach him among the heathen, im­mediately Iapplied not my self [...] conferred not with flesh and blood,]

Paraphrase 15, 16. But when God, who had from an infant de­termined to make use of me, and to set me apart for his ser­vice, had in his good time, Act. 9. actually called me, and that when I deserved no such dignity or favour from him, (nay when I was bloodily set on per­secuting Christianity) and soon after that expressed his pleasure by Ananias that I should preach the Gospell to the Gentiles, and gave me authority to doe so, Act. 9. 15. immediately I set about my work, not thinking it needfull for me, who had it from heaven, to receive my mission from any mortall man (see note on Mat. 16. e.)

17. Neither went I up to Jerusalme▪ to them which were Apostles before me, but Ideparted [...] went into Arabia, and returned again to Damascus.]

Paraphrase 17. Or to goe up to Jeru­salem to Peter, James, &c. as to those that were instated to that office before me, and consequently might instruct me in the Christian doctrine; but without applying my self to any, after my mission from Christ, I went presently from Damascus into Arabia, and after returned again to Damascus, Act. 9. 19. and there preach'd Christ in their synagogues, v. 20.

18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen daies.]

Paraphrase 18. Then being in danger of treachery from the Jewes, I escaped their hands, Act. 9. 25. and I came to Jerusalem v. 26. and was by Barnabas brought to Peter v. 27. and stai'd with him and in Jerusalem fifteen daies v. 28. and this some three years after my conversion.

19. But other of the Apostles saw I none, save James the Lord's brother.]

Paraphrase 19. But beside him I saw not any Apostle of the first rank, that is, of the twelve, no nor any of the other rank, save onely James the kinsman of Christ, who was Bishop of Jerusalem at that time, and so an Apostle of a second rank (see note on Rom. 16. b.) though not one of the twelve, see note on ch. 2. a.

20. Now the things which I write unto you, behold, before God I lie not.]

Paraphrase 20. Of the truth of all this that I say, I call God to witnesse, (as in a matter of greatest weight, on the belief of which the profitable discharge of my office, and reception of my labours very much dependeth)

21. Afterwards I came into the regions of Syria and Cilicia:]

Paraphrase 21. After this I went (by admonition from God, Act. 22. 17, 18.) to Caesarea which is in Syria, (see note on Mat. 16. c.) and thence to Tarsus (my na­tive city in Cilicia Act. 22. 3.) Act. 9. 30.

22. And was unknown by face unto the Churches of Judaea which were in Christ.]

Paraphrase 22. And all this while I was not so much as known to the Churches of Judaea that had received the faith, that is, to those other beside that of Jerusalem mentioned v. 18. (All which I have said to shew (what was undertaken v. 11.) how farre I was from receiving instructions from any other but Christ him­self, v. 16.)

23. But they had heard onely that he which persecuted us in times past, now preacheth the faith which once he destroyed.]

Paraphrase 23. All that they knew of me was, that they had heard of my preaching the Christian doctrine, which I had persecuted.

24. And they glorified God in me.]

Paraphrase 24. And they magnified the name of God for this mercy of his wrought in my conversion.

Annotations on the Epistle to the Galatians. Chap. I.

a Note: [...] V. 2. Brethren which are with me] The word [...] brethren doth oft signifie no more then believers, Christians; but here being joyned with Paul in the writing of the Epistle [...], all the brethren with me, it seems to denote those that accom­panied S. Paul in his travails, & assisted him in the prea­ching of the Gospel, such as Timothy and Clemens Phil 4. 3. and the rest, who are there called his fellow­labourers. Thus Phil. 4, 21. The brethren that are with me seem to signifie, being distinguish'd from [...] all the Saints, v. 22. And thus in the Epistles to the Philippians and Colossians, Timothy is joyned with him in the Inscription, and Silvanus and Timo­theus both in the Epistles to the Thessalonians (and so the same probably here, or the like, though they be not named.) And so [...] the brother 2 Cor. 8. 18. and c. 12. 18. is thought to be either Silvanus or S. Luke, the constant companion of S. Paul for some time: And so our brethren 2 Cor. 8. 23.

b Note: [...] V. 10 Perswade] What [...], and [...], to perswade men and God signifies, must be taken from the like phrase in the Old Testament, 1 Sam. 24. 7. where the Greek hath these words, [...], David perswaded his men with words, where we read, David stai'd his servants with these words. The men that were with David were very eager to have him take the advantage against Saul, and kill him, v. 4. & were ready to rise up against him to kill him, v. 7. & Davids speech to them took them off from this bloody purpose, and that is express'd by [...] per­swading them, appeasing, pacifying them. Thus is it the office of a Rhetor, or advocate, [...] to perswade, that is, to appease the judge to the client whose cause is pleaded, to propitiate him. So Mat. 28. 14. If the Governour hear of it, that is, of the souldiers being so negligent, as to let Christ be stolne out of the grave which they were set to watch, [...] [...], we will perswade him, that is, appease him, obtain his pardon for you, and, as it followes, [...], we will free you from all sollicitude of securing your selves from that heavy punishment that by the Roman Laws Martiall was due to the watch-man that fell asleep. By which it is clear that [...] is to propitiate, or gain ones favour, to appease wrath, or punishment, to avert displeasure; and so it is here, to perswade men, that is, to say, or teach those doctrines which will avert the displeasure of the persecuting Jewes, which the Gno­stick teachers did; and to perswade God is to endeavour to say and preach that which may avert Gods wrath, be acceptable to him, obtain and secure his favour. And this is in the next words explained by [...] to please men, as that is contrary to, and unreconcileable with, the service, or approving himself to God.

c Note: [...] V. 15. Separated me from my mothers wombe] [...] to separate in this place signifies in the same man­ner as Act. 13. 2. (spoken of this Apostle) a conse­cration to the Apostolical office, onely with this diffe­rence, that there it is spoken of it as instantly to be performed by the ministry of men, here onely in the de­signation or decree of God, which is therefore said to be [...] from the womb, [...] to denote the no-contri­bution made by him toward this decree of giving him a commission to be an Apostle, or the no-merit consi­der'd in him by God, when he designed him to this of­fice. This farther includes a purpose of God's to call him from heaven, in the midst of his madnesse against Christians, (which mercy of God's to him was founded in his doing it ignorantly, 1 Tim. 1. 13.) and his fore­sight that he would immediately convert upon that call; which two being first supposed (in God's eternal pur­pose and prescience) it must needs follow to be an act of his unmerited free choice from all eternity, that God purposed to make use of him for the converting of o­thers, who had himself been wonderfully changed from so profess'd an enmity to the faith, to so perfect an obedience to it. But this being a designation onely to the dignity of the Apostolical office, (as Jeremy c. 1. 4. and John Baptist, and others appear to have been de­signed to the prophetick) can with no reason be so ap­plied as to inferre any irrespective decree or destina­tion of his person to heaven and blisse; that being lai'd up for him as a crown of righteousnesse, a reward of the finishing his course and perseverance, 2 Tim. 4. 8.

CHAP. II.

1. Afterward Then note a about fourteen years fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.]

Paraphrase 1. After this, some four­teen years after my conversi­on, (mentioned ch. 1. 16.) I went a second time to Jerusalem, Barnabas and I together, and Titus also attended me.

2. And I went up by revelation, and communicated to them that Gospel which I preach among the Gentiles, butseverally [...] privately note b tothe chief men [...] them which were of reputation, lest by any means I should run, or had run in vain.]

Paraphrase 2. And by God's appoint­ment, either first signified, or after confirmed to me by vi­sion (such as Paul often had about several matters) I went up at this time to Jerusalem, and gave the Church there an account of my preaching (and the successe of that) among the Gentiles. This I thought fit to doe, and yet first to doe it to those that were the principal men among them, James the Bishop of Jerusalem, and Peter, and John, v. 9. who were all Apostles of the cir­cumcision, or Jewish converts: and my reason of doing so was, lest I should miscarry on one side or other, lose either my pre­sent or my past labour, my present among the Jewes, my past among the Gentiles; that is, lest by the Jewes I should be thought to preach a different doctrine from those who had been called before me, or by the Gentiles (if I should to their prejudice com­ply with the Jewes) I should be thought inconstant, and be deemed not to count it lawfull to converse with them, which would utterly obstruct their way to receiving the faith, and shut it up from them.

3. Butnot so much as [...] neither Titus, who was with me, being a Greek, was note c compelled to be circumcised.]

Paraphrase 3. And by what I then did, they did all so fully consent to my doctrine (that Gentile Christians were not bound to the Jewish observances) that, as I would not yield, so they did not force Titus to be circumcised; though he were known to be a Greek, and familiarly conversed with me, and was employed by me.

4. But this by reason of, [...] And that because of false brethren [...]nsinuating themselves [...] unawares brought in, who came in privily to spie out our liberty which we have in Christ Jesus, that they might bring us into bondage.]

Paraphrase 4. This I thus did, because of the slie Jewes, that making as if they were Christians, came to observe what liberty I took in omitting the observances of the Law, that by some means or other they might accuse me, and either by the verdict of the Councell of Jerusalem, or by some other means (by bringing persecution, &c. upon me) inforce me to the observation of the Jewish ceremonies.

[Page 598] 5. To whom we gavenot place so much as for an hour by submissi­on, [...] place by subjection no not for an houre, that the truth of the Gospel might continuetoward [...]; in you.]

Paraphrase 5. To these men (though at other times I was content to comply with the weak) I could not think fit to doe it never so little while, though but for that space of my staying at Je­rusalem, or to yield by any kind of acknowledgment or condescension, that the Gentiles should be obnoxious to that yoke, and this, that we might not betray the Gospel of Christ, but preserve it entire to you.

6. note d But of these who seemed to be somewhat, (whatsoever they were, it ma­keth no matter to me, God accepteth no mans person) forthe chief men they who seemed to be somewhat note e added no­thing [...] in conference added nothing to me.]

Paraphrase 6. As for those prime men, intimated ver. 2. and named ver. 9. (James and Peter and John, I need not give any other character of them, God is not moved in this matter with the personal excellencies of any, but can make use of any the meanest, as well as most excellent instruments) for these, I say, though they were persons of great knowledge, and dignity, and authority, and that most justly, yet when they understood what I had done, they gave me no ad­vice to alter any thing, nor said any more to me than what I knew before.

7. But contrariwise, note f when they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter,]

Paraphrase 7. But on the other side these three discerning (by the account I gave them of my successes) that I had received from Christ the commission of preaching to the Gentiles, and so an equality of office Apostolical to Peter, whose commission was to preach to the Jewes especially,

8. (For he thatwrought also in Peter, [...] wrought effectually in Petertoward [...] to the Apostleship of the cir­cumcision, wrought also in me [...] the same was mighty in me toward the Gentiles,)]

Paraphrase 8. (For the same God that had enabled Peter, and given him gifts and miraculous powers to discharge that office of an Apostle to the Jewes, gave me also the like commission and abilities to be an Apostle to the Gentiles.)

9. And when James, Cephas, and John, whoare repu­ted [...] seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands ofcommuni­cation [...] fellowship, that we should goe unto the heathen, and they unto the circum­cision.]

Paraphrase 9. These three, I say, James the Bishop of Jerusalem, and Peter, and John the son of Zebedee, two prime Apostles, who were looked on as the pillars of the Church, approved and commended all that we did, or had done, acknowledged us as their companions, joyned with us, and did by consent make an agreement, that they and we should betake our selves severally (into what city soever either of us entred) we to the Gentiles, and they to the Jewes of the city, and so constitute severall congregations in each city, of Jewes and Gentiles, (see note on Rev. 11. b.)

10. Onely they would that we should remember the poor, the same which I also was forward to doe.]

Paraphrase 10. And all that they in­sisted on to us, was that we should take into our care the wants of the poor Christians in Judaea, who were sadly spoiled and wasted by their unbelieving countreymen, 1 Thess. 11. 14. Heb. 10. 34. (see Chrysostome) and get collections for them among the Gentiles, which I was as forward to doe as they to have me.

11. But when Peter was come to Antioch I withstood himface to face, be­cause he had been blamed, [...] to the face, because he note g was to be blamed.]

Paraphrase 11. But when, after this, Peter came and preach'd to the Jewes at Antioch, I who was there also at the same time preaching to the Gentiles of that city, resisted him, because they that had taken notice of his former actions, and the change that was observable in him, did look upon him as a dissembler, and lai'd that to his charge, not knowing the true ground of what he did.

12. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew, and separated himself, fearing them which were of the circumcision.]

Paraphrase 12. For before the time that some believing Jewes of Jerusalem, (James's See) who were generally zealous for the Mosaical performances Act. 21. 20. came from thence to Antioch (in like manner as those Act. 15. 1.) he freely conversed with the Gentile Christians, and eat with them; but while they were present, out of fear of displea­sing and scandalizing those Jewish Christians, and occasioning their falling off, or forsaking the faith (see Theophylact and Chrysostome interpreting it by a like phrase, c. 4. 11. I am afraid of you least I have bestowed on you labour in vain) he ab­stained from using that liberty, and did not use any conversation with them for a time.

13. And the other Jewes dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.]

Paraphrase 13. And the whole num­ber of the Jewish converts of Antiochia followed his example, and abstained from conversing freely with the Gentiles, making as if they were such zealots of the Mosaical law, as that they would not use this illegall liberty; and this was so universally done by all, that Barnabas, that came with me, began to be wrought on by it, and to make scruple to converse familiarly with the Gentiles, as if it were not law­full to doe so.

14. But when I saw that they walked notth estraight path to the truth, [...] uprightly according to the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as doe the Jewes, why compellest thou the Gen­tiles to live as doe the Jewes?]

Paraphrase 14. Whereupon conside­ring the inconvenience that would come on this, and that it would be a way to shut out all the Gentiles from the faith, if by Peter's fear of scandalizing the Jewes, men were brought to believe that the Gentiles might not freely be accom­panied with (and consequently could not be preached to by us) and so that this was not the way which was most conducible to the propagating of Christian religion, which was like to consist more of Gentiles then of Jewes, I thus spake publickly to Peter, Thou hast hitherto lived like (and conversed with) the Gentile Christians, and not observed the Jewish rules; why dost thou now by thy practice bring the Gentiles to think it necessary for them to observe the Jewish law?

15. We who are Jewes bybirth [...] nature, and not sinners of the Gentiles,]

Paraphrase 15. Certainly that which these men learn and think to be implied by this practice of thine, is farre from being true doctrine: For we that indeed were, before our Christianity, Jewes born, and so farre more obliged in any reason to observe the Mosaical Law, then the idolatrous ignorant heathens, whom the Jewes themselves never thought obliged to the Mosaical performances, and therefore looked upon them with such contempt, as impure, and not fit to be conversed with,

16. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justi­fied by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified.]

Paraphrase 16. We, I say, being taught by Christianity, that by the observation of the Law (see note on Mat. 5. g.) by per­formance of the Mosaical rites, justification is not to be expected, but onely by the faith of Jesus Christ, without that we, I say, doe thus our selves receive the Christian religion, and ought in any reason to reach it others, so as not to depend on the Mosaical performances for justifica­tion, but on the faith of Christ, without them, and that upon this grand principle, that neither Jew nor Gentile can be justified by legal obedience, and therefore must seek to Christ for it, who not now requiring of us these outward rites, but the inward purity signified by them, is consequently to be obeyed in what he requires, and the liberty that he also gives to be vindicated by us against all contrary pretenders, who indeed will be farre from changing their minds by our yielding to, or complying with them.

17. But if while we seek to be justified by Christ, we our selves also are found note h sinners, is therefore Christ the minister of sin? God forbid.]

Paraphrase 17. But then it is objected by those that stand so for the Jewish law, that if, seeking to be justified by faith in Christ, we neglect the Mosaical Law, and live like Gentiles, we make by this or suppose Christ to be an enemy to the Law, and a favourer of Gentilisme, (one that assists that against Judaisme, makes provision for it.) To which we answer, that whatsoever be said of his favouring those that doe not bind themselves to the Ju­daical Law, he is yet sure no favourer of Gentilisme or heathen life.

[Page 599] 18. For if I build again the things which I destroyed, I make my self a trans­gressour.]

Paraphrase 18. But on the other side rather, when a man hath re­nounced justification by the Mosaical Law, and depended onely on Christ for it, if he shall again return to that which he hath renounced, and assert justification by that Law, affirm that the observance of Mosaical rites is necessary to justification; what doth he then but apostatize in some measure, depart from his former profession, in returning to Judaisme again?

19. For Iby the law did die [...] through the Law am dead to the Law, that I might live unto God.]

Paraphrase 19. We are all taught by the very Old Testament, the Law and Prophets, that we must seek farther then the Law, viz. to Christ, and so I have done, and learned by the Law it self not to value it too much, but to give over hope of justification or life by those legal perfor­mances, that so I may find it in God, through Christ, in the New Covenant.

20. I have been cruci­fied [...] I am crucified with Christ:but, or, and I live, not a­ny longer I, [...] neverthelesse I live, yet not I, but Christ li­veth in me, andwhat I [...] live [...] the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.]

Paraphrase 20. Christ by his death hath abolished the Mosaical Law, Ephes. 2. 14. that is, hath taken away the discrimination betwixt Jew and Gentile, brought justification into the world for those that observe not the Mosaical Law, and I by being a Christian, have been made partaker of this fruit of Christs death, and so am also dead to the Law, v. 9. and Rom. 7. 4. and now I am no longer the man I was, that is, a Jew, but a Christian, and am now bound to no other observations but those which Christ requireth of me, to whom I am obliged by all the bands of love and duty, having given his own life for me to free me from the Mosaical Law, among other things.

21. I doe not frustrate the grace of God; for if righteousnesse come by the Law, then Christ is dead in vain.]

Paraphrase 21. This freedome there­fore I make use of, and doe not depend on the Law for justification, nor think the Mosaical observances still necessary; for that were to evacuate the Gospel of Christ (see note on Heb. 13. c.) for if still the Mosaical performances are necessary and sufficient to our justification, then Christ needed not to have died, it would be matter of no advantage to us, that he thus came into the world, and said down his life for us.

Annotations on Chap. II.

a Note: [...] V. 1. Fourteen years after] What [...] here signifies, is by learned men made a matter of some question. The time to wch S. Paul refers, must be that of his going (with Barnabas here mentioned) from Antioch to Jerusalem, on the question here discoursed of, about the necessity of the Gentile Christians being circumcised; that so first it may connect with the spaces mention'd c. 1. 18, 21. (so as the word [...] again seems to import) to denote the next time of his going to Jerusalem after that mentioned v. 18. and 2dly, so as to denote a time wherein Peter may be supposed still to reside at Jerusalem, and wherein Titus may be suppo­sed to be with S. Paul as a neophytus, and a companion, (and so in danger of being pressed to be circumcised) not yet employ'd, or sent out by him on any service in the Churches. Now this is thought so unlikely to be fourteen years after the space last mention'd c. 1. 21. (his going to Syria and Cilicia Act. 9. 30.) that it hath been thought probable, that (as in numeral letters it oft happens) fourteen should be here set in stead of four. For which emendation seeing there appears not any ground in the Antient Manuscripts, it will surely be more reason able to observe, [...] 1. that [...] doth not dis­tinctly signifie after (as [...] c. 1. 18. had done) but by, or about, that is, neer that space, though not precisely fourteen years: 2dly, that the [...] Afterward, or then, referres not to that which was mention'd immedi­ately before, his passing through Syria and Cilieia, so as to affirm this to have been fourteen years after that; no, nor to the former Epocha's, either his going up to Jerusalem, v. 18. or departing into Arabia, v. 17. but to that great Epocha, so considerable to him, the time of his conversion, which immediately succeeding the death of S. Steven may reasonably be placed (in the first year after Christs assumption,) An. Ch. 34. From whence to the time of that Councel, which is ordina­rily placed An. Ch. 47. it was about thirteen or four­teen years. And then there will be no more need of an emendation, then there is authority for the imagining any.

b Note: [...] V. 2. To them which were of reputation] For the no­tion of [...] here, and [...], v. 6. it must be observed, that it signifies not the mens own opinion of themselves, or their assuming any great authority over others (as of Simon Magus it is said, Act. 8. 9. that he did [...], say, or take upon him, that he was some great ont) but that they were so in the reputation and esteem of others, and that the great opinion that at that time all Christians had of them, above the rest of the Apostles, was it that moved Paul to go up, and address himself particularly to them. This is fitly express'd by [...], as from that Verb the Noun [...], reputation or glory, comes, those that are in esteem in an eminent manner, and more so by [...], [...] those that are esteemed to be something, that is, something above other their [...] or fellow-Apostles; not seemed, so as that is equi­vocal either to seeming falsely, bare seeming, or seem­ing in their own eyes, but seeming so in truth, and to the generality of the best and wisest Christians. In proportion to this, [...] [...], it maketh no mat­ter to me, ver. 6. is far from any thing of scorne or de­spising in S. Paul, that speaks it: it is a solemne forme onely of insisting on his own commission from Christ, which could no way be prejudiced by the reall ex­cellency of their persons, how great soever they were. God, who accepts no persons, and attends not to per­sonal excellencies, may give his Commission to an [...], to the meanest and unworthiest as well as to those which are really of the greatest eminence. All this passage therefore is rather an expression of great reverence to Peter, &c. than of scorne. One­ly for his mission and revelations, Paul hath them from Christ, not from any man, cap. 1. 16. and 2. 6.

c Note: [...] V. 3. Compelled] What [...], was not con­strained, signifies here, is a matter of some difficulty, which being explained will make the next verse perspi­cuous, which otherwise seems not intelligible. That some pretended Christians looked very jealously on S. Paul, as one averse from the Mosaical Law, is suffici­ently known. These, when Paul came to Jerusalem, laid it to his charge that he preached to the Gentiles that were not circumcised conversed freely with them, and Titus (being a Graecian, and at that time with him) they specified to be one of them, and him they would have constrained to be circumcised. But, saith S. Paul, [...], though he were such as was pretended, and though this were thus pressed by them, and though I was by this means likely to aliene the Jewes minds from the Gospel, as it was preach'd by me, (this being an act of confession that I was guilty of what was laid [Page 600] to my charge) and so matter of some scandal to the Jewes of Jerusalem; yet I that was willing to yield at some times (to avoid the scandal of the Jewes) to perform some ceremonies of the Law, Act. 21. 26. and so cir­cumcised Timothy, was resolved not to doe it now, be­cause if I did, it must appear that those false brethren, pretended Christians, had overcome me at Jerusalem, and that the Church there judged on their side against me, and so that Titus had been by order of the Church or Councel of Jerusalem forced to be circumcised: Which thing must needs have been matter of so much greater scandal and discouragement to the Gentiles, in aliening their minds from the Christian faith, and that scandal have been more considerable to the hindrance of the progresse of the Gospel, which was to be hoped for more plentifully among the Gentiles then the Jews, that I was very resolute, and took special care that Titus should not be circumcised. [...] And this v. 3. [...] [...], because of the false brethren, that came in to watch what I would doe, and to carry it against me in the Councel at Jerusalem, [...] which is ex­pressed by [...] bringing under in the end of the verse. By these Paul resolved he would not be worsted, and therefore though at other times he was content to comply [...] for some short time, yet now he would not doe so, that the truth of the Gospel might abide toward you, that is, that the Galatians, that is, Gentile Christians, might not be scandalized at this compliance, [...] which is before meant by [...] [...] v. 2. lest I should have run in vain, that is, lest I should discourage and lose the Gentiles, which I had brought to the faith; as on the other side he went and gave an account at Jerusalem to the [...] emi­nent persons there, [...] of his preaching the Gospel to the uncircumcised Gentiles, and the reasonsof it, [...] [...], lest he should now scandalize the Jewes that were Christians, and aliene them (at Jerusalem and elsewhere) from hearkning to him.

d Note: [...] V. 6. But of these—] What hath often been ob­served of the usuage of Greek words, in these sacred writers, otherwise then in the propriety of the Greek language belongs to them, must also from words be ex­tended to syntaxis, which is oft such as the rules of Grammar and use of authors doth not admit of. And this for the most part falls out by the interposing of some parenthesis, of greater or lesser length, and then prosecuting what was begun before it in another form of construction, then that in which it had been begun. Some examples of this in an inferior degree are obser­vable Col. 1. 10. where after [...], some words interposing, the construction is altered, and goes on with [...]—And c. 3. 16. where after [...]Let the word of God inhabit in you, the construction is soon alter'd into [...]—So Ephes. 3. 17. where after [...] , follows v. 18. [...], and so chap. 4. 1. where after [...] [...] [...], &c. (after a few words) follows [...], and [...], which doth not re­gularly cohere with it. But this is more eminently observable in the beginning of the second and third Chapters of that Epistle. In the second after [...] , there fol­lows a long parenthesis to ver. 4. by which means the Verb that should govern [...] is omitted, and the pe­riod again begun, with [...] [...] [...] , which [...] hath quickned together with Christ was sure the Verb omitted in the first verse. So c. 3. 1. after [...] ,—For this cause I Paul a prisoner of Christ Jesus for you Gentiles, comes in a long paren­thesis, [...], &c. and another involved in that ver. 3. [...], &c. to the end of the fourth verse, and then the former parenthesis resumed again either unto the end of verse 7. and then the form of the construction is changed from [...], or perhaps to the end of v. 12th, or possibly the 13th, and then the period begins anew, [...], that is, For which cause I (that Paul, the prisoner of Jesus Christ, ver. 1.) beseech you that ye be not dis­couraged at my tribulations, or for this cause I bow my knees, &c. or yet more probably, it concludes not till the end of that chapter, the fourth chapter begin­ning, I therefore the prisoner in the Lord beseech you—And by this means the [...] hath no Verb following it, wheresoever the parenthesis be con­cluded. 'Tis true indeed some have endevoured to avoid this by acknowledging an ellipsis in that first verse, and supplying it thus, For this cause I Paul am the priso­ner— But there be many inconvenices consequent to that rendring. And the many other examples of the like, shew that there is no reason to flie to that refuge. And to omit other instances, thus it is twice in this place; First v. 4. where having begun the period with [...]—some words intervening by way of parenthesis to the end of the verse. the sense begun is not finish'd, but in stead of it, [...] ver. 5. And then in like manner here v. 6. the period being begun, [...], but from these prime men, or that appeared to be somewhat, (by which it appears that [...] I re­ceived nothing, or somewhat like, was designed to be joyned to it) after the interposing of a parenthesis, [...] &c. Whatsoever they were it maketh no matter to me, &c. the sense is begun again in another form, [...], For these prime men added nothing to me. So Theophylact on oc­casion of a reading in his Copy Heb. 10. 1. [...] , in the plural, they could not, which we read [...] in the singular, acknowledgeth that so it must be read as we read, [...] , as far as concernes the consequence of Gram­matical exactness, that is, in respect of the Syntaxis, [...] that there may be no soloe­cisme in it (for such it must be, in an high manner, if with his Copy we read [...] in the plural, [...] and un­derstand [...], as he doth, for the Nominative case to govern it) [...], saith he, [...] , but because the Scripture style takes no care of technical, that is, Grammatical, exactness, [...] we may so understand it as the copies have it, that is, so as the words will yield a very good sense, it onely the Gram­matical exactness be dispensed with, viz. that the offe­rers, that is, the Levitical priests, cannot perfect those that come (that is, bring their sacrifices) unto them. In which words his opinion and testimony is clear, viz. that the sacred writers stood not upon such niceties as other authors do, bound not themselves to the observation of Grammatical rules. And so frequent­ly in S. Hierome; On the Ephes. cap. 3. Quoties­cumque soloecismos aut tale quid annotamus, speak­ing of the Apostles writings; and so Ep. cap. 1. qu. 10. 2dly, That copies were not to be disturbed, or any change attempted in them upon this one score, the avoiding of a soloecisme in the period. So the Learned Mr. Bois on Act. 27. 10. Laudandi mihi videntur, quibus in sacris Literis vel soloe­cismos manifestos, modò veritati nihil detraherent, religio esset emendare, they are to be commended that would not in the Scripture mend manifest soloecismes, so they do not hurt the truth of the mat­ter. And the same was the account of Dr. Rey­nolds, a very learned man among us, when he was by Sir Henry Savile consulted in a like mat­ter. For when in preparing the Edition of S. Chry­sostoms, [Page 601] there were some expressions observed, unvaried in all copies, which yet were not allowable by any rules of Greek Syntaxis, and from thence a necessity appea­red of either receding from all copies, or else admitting of false Greek, the question was proposed to that Do­ctor, whether it would be derogatory to that divine writer and learned Orator S. Chrysostome, to acknow­ledge that he wrote false Greek; and his answer was, Vuos mag­ [...]as [...] intentos [...] neglige­re See Note in Gen. p. 5. & 27. where after men­tion of the many [...], he addes, [...] spe­ [...] om­ [...] Gram­ [...]atice nor­ [...]m dirigi. that such writers were more carefull of the sense than of the Syntaxis, and, so the former were perspicuous, oft neglected the latter, especially when the false Greek was most promptly intelligible (as in the instances produced it generally was) adding, that indeed S. Paul himself was guilty of the like, out of whom he set down two places (for a [...]) which were not reconcileable with the rules of Grammatical Syntaxis. The places have already been taken notice of in the Epistles to the Co­lessians, c. 3. 16. and Ephesians, c. 4. 2. To this I adde the observation of Maimonides, More Nev. l. 2. c. 29. Vnumquemque prophetam eâ linguâ, eâque loquendi ratione, quae ipsi est familiaris & consueta, impelli à prophetia sua ad loquendum ei qui ipsum intelligit, That every prophet is by his prophecy impelled to speak in that language and manner of speaking which is familiar and customary to him; that is, (saith Buxtorfe out of the Rabbins Commentaries) si propheta est Hebraeus, impel­lit eum prophetia ut loquatur Hebraicè si purum & ornatum sermonem habet, eodem modo prophetiam suam eloquitur; si minùs ornatum, minùs or natè quoque pro­phetiam suam profert; si Ephraimita, Ephraimiticè, si Galilaeus, Galilaicè If the prophet be an Hebrew, his prophecy impells him to speak Hebrew, &c. if he have pure language, he delivers his prophecy after that man­ner; if his language be less pure or eloquent, he doth deli­ver his prophecy less eloquently; if he be an Ephraimite, Ephraimitically, if a Galilean, he speaks in that dialect.

e Note: [...] Ib. In conference added nothing to me] What is the full meaning of [...], they added nothing to me, is, I think, exactly set down by S. Chrysostome, in [...], they opposed me not, but conspired and accorded with me, [...] , they added no more to me than I knew before, [...], when they had knowledge of my affaires, they neither added nor altered any thing in my course: and this as a farther explication of what went before, that they gave no appointment for the circumcising of Titus, that went along with Paul, and never had been circum­cised. And so in proportion to this sense follows his no­tion, [...], [...] but contrariwise; not that they were taught by Paul, for they needed not that, but that they were so far from blaming or altering any thing in his practice, that they not onely approved, but commended his whole course.

f Note: [...] V. 7. When they saw] The three names that lie in the Greek v. 9. will in the construction be best placed here v. 7. as the Nominative case to which [...], see­ing, agrees. Now who these three were that are here cal­led pillars, and who are by S. Paul found at Jerusalem, may appear by what hath been said (Note on 1 Cor. 15. a. [...] ) out of ancient writers, of James the brother of the Lord. Him, saith Clemens [...]. l. 5. Peter, James, & John chose Bishop of Jerusalem ( [...], not Apostolorum, bishop of the Apostles, as Ruffinus mis­reads, or misrenders it) and though they were the three by Christ preferred, and more honoured then all the rest of the twelve, yet did they not contend one with another for this dignity, but after our Saviours resurrection (the next year, saith Eusebius in Chronico, or the 19. of Ti­berius) unanimously conferred it on James the Just. So before Clemens, Hegesip [...]us; James, saith he, the bro­ther of the Lord, called by all James the Just, received, or undertook, the Church of Jerusalem with, (not as S. Hierome reads, post, after, as if it were [...], not [...]) the Apostles. So saith Athanasius in [...]. Epiphan. Haer. 78. Greg. Nyss. de Resurrect. Or. 2. Hierome in Catal. and in Gal. 1. Now 'tis clear that at this time of which S. Paul speaks, one of these three Apostles who made him Bishop, James the son of Ze­bedee (one of the [...] preferred before the o­ther Apostles) was dead, and so onely Peter and John left, who therefore are the latter two here named, and James the Just set foremost before either of them, as being now Bishop of Jerusalem; A dignity, saith Clemens, even in respect of the Apostles themselves. In respect of which dignity placed on him, it is also that he is called an Apostle c. 1. 19. and Act. 15. 6, and 22. and by S. Hierome, Apostolus decimus tertius, the thirteenth Apostle.

g Note: [...] V. 11. Was to be blamed] The Hebrew [...], which signifies to find out, to detect, and is sometimes rendred [...], is also rendred [...] to condemn; so Prov. 28. 11. [...] , The rich man is wise in his own conceit, but the poor man that hath understanding shall detect him. So Ecclus 5. 17. [...], Detection is very grie­vous, or troublesome, to a man that is double-tongued. Accordingly the word properly belongs to that charge or blame that falls on an hypocrite when his dissimu­lation seems to be detected: and that this is the meaning of [...] here, appers by that which follows, v. 13. [...], &c. the rest of the Jewes dissem­bled with him. As for the praeter-tense, wherein here 'tis set, that ordinarily signifies in the sense of the praeteri­tum plusquam perfectum; and so Theophylact here in­terprets it, he had been found fault with, or charged of hypocrisie (viz. that specified v. 12.) not by Paul, but [...], by others that saw the fact, but knew not why he did it, and so thought it hypocrisie in him to eat with the Gentiles, when they of Jerusalem were absent, and to withdraw from the Gentiles, when they of Je­rusalem were present.

h Note: [...] V. 17. Sinners] What [...] signifies in this place, will best be resolved by the Context, which en­forceth the sense (which I have given it) of Gentiles, in opposition to the Jewes; so v. 15. [...] sinners of the Gentiles, opposite to [...] Jewes by birth. (See Note on Lu. 7. b.) It is known that the Jewes look'd on all Gentiles with an odium, as on those which were of a contrary religion to them, and so they did consequently on all those that conver's with them, and it was that, (and not so much their other sins) that made the Publicans so odious to them in Christs time: and as Christs eating with such, and not observing (as they thought) the Judaical Law, made them look upon him as an [...], a sinner, Joh. 9. 24. so S. Paul's teaching liberty to lay aside the Mosaical performances, is here look'd on by them as Gentilisme, and so is ob­jected to him in this phrase, that he being a Jew born is found [...] a sinner, that is, guilty of Gentilisme under the name of [...] sinne; and that by teaching this to be the Doctrine of Christ, [...] he makes Christ [...] , one that came to assist and contribute to the setting up of Gentilisme against Judaisme. This S. Paul, that knew what Judaisme truly signified, (the do­ctrine of good life in the Old Testament, which was by God thought fit to be fenced in by those Ceremonies, not placing Religion in the bare observance of the Ceremo­nies, without heeding the substance of them) doth with detestation deny, [...] God forbid, taking the words of the objection as by them that made it they were meant, that he taught Christ to be a favourer of Idola­ters, & the worship of the heathen false Gods, in opposi­tion to the way of worshipping the true God by himself prescribed to Moses. This Paul denies, knowing that those Mosaical ceremonies were not the thing wherein (abstra­cted from the inward purity, signified, & desired by God [Page 602] to be secured by them) the worship of the true God consisted; as on the other side he neither favoured any part of heathen worship, or wicked life, nor by any thing he preach'd, taught Christ to be a favourer of it, but directly the contrary. All this being thus implied in this form of aversation, & disclaiming, and detesting the caluny in the objection, he proceeds v. 18. to a further answer, by retorting the objection on such as did as S. Peter had done, (whose action set down v. 11, 12. occa­sion'd this discourse, which brought in this objection) first conversing with the Gentiles, and then teaching by his example v. 12. that they were not so freely to be con­versed with, which he justly cals the building again what he had destroyed, teaching the unlawfulnesse of a Jewes conversing with Gentiles, which from a divine vision Act. 10. he had both by his doctrine & practice formerly asserted. And this, saith Saint Paul, is the making himself a transgressor, [...] [...], the word that is elsewhere used for an Apostate, one that forsakes and disclaimes that true doctrine which he had formerly taught, and is by way of eminence since applyed to Julian [...] the Apostate, that forsook the Christian faith which he had once embraced. And it can be no more strange that this should be applyed to this action of Saint Peters, [...] than that [...], he withdrew himself, should be used of him, ver. 12. when Heb. 10. 38. the same word [...] is evidently used of the Gnosticks falling off for fear of persecution, which is c. 3. 12. [...] departing, or apostatizing, from the living God.

CHAP. III.

1. O Foolish Galatians, [who hath note a bewitched you, that you should not obey the truth,to whom before your eyes Jesus Christ hath been set forth a­mong you having been crucified, or (leaving out, among you, for the Kings MS. omi [...]s iv [...]) to whom Jesus Christ, that was crucifi­ed, hath been set forth before your eyes. before whose eyes Jesus Christ hath been evidently set forth, note b crucified among you?]

Paraphrase 1. What heretick with his sorceries hath brought you off from Christianity to Judaisme again (see c. 4. 10.) you, I say, to whom Christ crucified hath been formerly as convincingly declared by our preaching, as if he had been set before your eyes, nailed to the crosse among you?

2. This onely would I learn of you, Received ye the spirit by the works of the Law, or by the hearing of faith?]

Paraphrase 2. I pray let me dispute it a while with you, and demand this one thing, which may reasonably set an end to the whole controversie, The gifts of the Spirit that are in your Church, were they there til the Gospel was preach'd to you? (1 Cor. 12. 28.) was the Mosaical Law able to give you any such privileges, to work such miracles among you? undoubtedly it was not.

3. Are ye so foolish? having begun in the Spiritdoe you now end in the flesh? [...]; are ye now made perfect by the flesh?]

Paraphrase 3. And then is there any reason, that having by the Gospel receiv'd the gifts of the Spirit, and so begun to be a Christian Church, thriven and prospered well in that plain way, you should now think it necessary to take in the Law as a suppletory, to make your selves up with the externall, Mosaical, car­nall rites and ceremonies?

4. Have ye suffered so many things in vain?and I would it were even in vain, [...] if it be yet in vain.]

Paraphrase 4. You have suffered many persecutions and hardships for Christianity, which, if you would have Judaized, you might have avoided (your persecutions generally proceeding from that fountain;) and if this doctrine be true, then what are ye the better for all these sufferings? Nay, 'twere well if this were all, that you should onely lose the benefits of your sufferings; 'tis to be feared this change will bring worse effects on you, the losse of that Evangelicall spirit, if you mend not.

5. He therefore that ministreth to you the Spirit, and worketh miracles among you, doeth he it by the works of the Law, or by the hearing of faith?]

Paraphrase 5. God therefore that hath furnish'd your Church with so many extraordinary gifts of the Spirit, and wrought so many miracles among you, did he any such thing under the Mosaical Law? is there any thing in that fit to draw you back to it again from the profession of the Gospel? v. 2. Is not faith it that all the great privileges and advantages have still belonged to?

6. Even as Abraham believed God, and it was accounted to him for righteous­nesse.]

Paraphrase 6. As 'twas believing upon which Abraham was justified.

7. Know ye therefore, that they which are of faith, the same are the children of Abraham.]

Paraphrase 7. From whence it follows, that those which are justified as Abraham was, are not the M [...]saical observers, but believers onely, those that receive and obey that doctrine which is taught and required by Christ, the Gentiles as well as Jewes.

8. And the Scripture foreseeing that God would justifie the heathen through faith, preached before the Gospel unto Abraham, saying, note c In thee shall all nations be blessed.]

Paraphrase 8. And the words of the promise made to Abraham, which was an Evangelical not legal promise, did in effect contain this in them, that all nations of the world, and not onely the Jewes, should be justified by faith, and so the Gentiles now, and that without legal Mosaical performances, for thus the words of the promise ran, In thee shall all the nations of the earth be blessed; [All the nations] and so the heathens, and not onely the Jewes, who lived accor­ding to the Law, [shall be blessed in thee] that is, the form of benediction used among the Gentiles, and not onely the Jewes, shall be with mention of Abraham's name, viz. that God will blesse them as he blessed Abraham, justifie them as he did him, make the whole Gentile world partakers of that promise made personally to Abraham, on condition they believe and obey as he did: All looking on Abrahams obedience and justification, as the example of all Christians, that all that believe and obey, as he did, shall be blest as he was.

9. So then they which be of faith, are blessed with faithfull Abraham.]

Paraphrase 9. From all which 'tis clear that believers or Christian livers, without Mosaical performances, have their part of that blessing that was promised to Abraham; and those that sprang from him (from his faith, as well as from his loynes) are blest on the same terms as he was.

10. For as many as are of the works of the Law are under the curse, for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to doe them.]

Paraphrase 10. For all that expect to be justified by the Law with­out the faith of Christ, (which if it be acknowledg'd, takes away the wall of partition betwixt Jew and Gentile, and consequently the Law, which in the ex­ternal part of it establish'd that partition and non-communion between them) or without accepting those reformations, and changes of shadow for substance, brought in by Christ, doe set up Moses, not onely absolutely, but comparatively and exclu­sively to Christ; and they that do thus, are still involved under the curse for every sin they are ever guilty of, and consequently being guilty of some breach or other, can never have any thing but curse by this means, and so are farre from being justified.

11. But that no man is justified by the Law in the sight of God, it is evident; for, the just by faith shall live [...] The just shall live by faith.]

Paraphrase 11. And the same is pro­ved by that known testimony Hab. 2. 4. (see Rom. 1. 17. Heb. 10. 38.) They to whom life is promised are the believers, or they that are justified after the Evangelical manner.

12. And the Law is not of faith; but the man that doththose things [...] them, shall live in them.]

Paraphrase 12. Whereas the Law makes no account of faith, allows no justification but on condition of legal obedience, performance of all that requires.

[Page 603] 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree.]

Paraphrase 13. In which case, there being no means in the Law to justifie any, but rather to bring curses on all, because all have sinned v. 10. Christ hath been seasonably pleased to interpose, to make satisfaction for sin, to bear that curse which belonged to us (and that he did by being crucified, which being a Roman punishment was yet near kin to that of hanging on a tree, that is, a gibbet of wood, Deut. 19. 23. which is said there to be an accursed death.)

14. That the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the Spirit through faith.]

Paraphrase 14. That the favour be­stowed on Abraham, of being justified by faith, and not by ceremonial observances, may be communicated to the Gentiles who beleive in God as Abraham, and all those pretious consequents thereof, the gifts of the Spirit usefull to the building up of a Church, v. 5. as well as that single promise of justification.

15. Brethren, I speak after the manner of men; Though it be but a man's cove­nant, yet if it be confirmed, no man difannulleth or addeth thereto.]

Paraphrase 15. Brethren, 'tis ordina­rily acknowledged among men, that a covenant, though it be but of a man, being once firmly made, cannot be voided.

16. Now to Abraham and his seed were the promises made; he saith not, And to seeds, as of many, but as of one, And to thy seed, which is note d Christ.]

Paraphrase 16. And much lesse can the promises of God miscarry, which were made to Abraham and to his seed; not to seeds in the plural, which might make a difference betwixt Jewes and Gentiles, but in the singular, To thy seed, viz. as to Isaac (who was therein a type of Christ) so distinctly to Christ, as he is the head of a family, a spiritual father of children, all believers coming from him as a spiritual progeny, and consequently to all Christians without discrimination, Jews or Gentiles, circumcised or uncircumcised.

17. And this I say, that the covenant that was confirmed before of Godto Christ [...], but the King's MS. omits those words. in Christ, the Law, which was four hundred and thirty years after, cannot disannull, that it should make the promise of none effect.]

Paraphrase 17. To the same purpose again it is observable, that the Law, that was delivered by Moses above four hundred and thirty years after the time that that promise was made to Abraham, Gen. 12. 3. cannot in any reason be thought to disannull, or frustrate, or invalidate the covenant made by God to Abraham, and in him to all be­lievers or Christians, his spiritual as well as carnal progeny, so as to leave believers now under obligation to observe the Mo­saical Law, or to propose justification to them upon no other terms but those; when in the promise to Abraham, so long be­fore, it was made over to them upon these other cheaper and better terms of fidelity, and sincerity, and purity of the heart.

18. For if the inheritance be of the Law, it is no more of promise; but God gave it to Abraham by promise.]

Paraphrase 18. For if the blessing that is promised to Abrahams seed, whether carnal or spiritual, that is, to believing Gentiles as well as circumcised Jewes, came by the performance of the Mosaical Law, then comes it not by the promise made to Abraham; which is directly contrary to the Scripture, which affirms it to come, as to Abraham, so to all others, by promise onely.

19. What then is [...] Wherefore then serveth the Law? it was added because of transgression, till the seed should come to whom the promise was made: and it was delivered [...] ordained by Angels in the hand of a mediatour.]

Paraphrase 19. You will ask then if the promise made to Abraham be the onely thing by which now and ever since justification hath been to be had, to what purpose the Law was given. I answer, It was given to restrain men from sin, and to shew them their guilt, and to make them seek out for a remedy, which is to be found only in the doctrine of the Gospel; and in this respect it was usefull for the while, till Christ and his members, disciples and believers, should come; and that the Law might be the more effectual to that end to restrain us from sin, it was given in a glorious formidable man­ner, by Angels delivering the ten Commandements in thunder, so terribly, that the people durst not approach the mountain, and therefore was Moses called up to be a Mediatour, standing betwixt God and the people to shew them the word of the Lord, Deut. 5. 5. and by his hand it was delivered to them.

20. Now a mediatour is not a mediatour of one, but God is one.]

Paraphrase 20. Here again it may be objected, that if in the delivery of the Law Moses were a mediatour, he must then needs be so between God and the Israelites, and then it must be supposed that as in a covenant, so in that giving of the Law, there must be a contract between God and the people, and then the subject matter of this contract will in all probability be justification upon performance of legal obedience, and then God will by pact be obliged to observe this truth still, and justifie such, and none else.

21. Is the Law then against the promises of God? God forbid for if there had been a law given which could have given life, verily righteousnesse should have been by the Law.]

Paraphrase 21. To this I answer, that if this were conclusive, it would then make void those promises made to Abraham, which must be as carefully preserved as the objecter seems carefull to make good God's pact by the Law. And indeed the true way of stating the difficulty must be, by preserving both as farre as the matter will bear. But there is one thing supposed in this objection which is utterly false, and the cause of all the mistake, viz. that 'tis possible to perform the Law (for that must be presupposed before we can talk of justification by that contract betwixt God and man) or that the Law furnishes with strength sufficient to doe it. If that indeed were true, there would be no reason to expect the performance of the promises made to Abraham, and consequently of justification, but only by the Law; but when the Law doth no such mat­ter, 'tis clear that that cannot be a valid contract, but void assoon as made, and so that it supersedes not that other of promise to Abraham, or that which is now by me insisted on in Christ, which is purposely to supply the defects and defailances of the Law.

22. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.]

Paraphrase 22. But 'tis clear by Scrip­ture, that all men of all na­tions, Jewes and others, are guilty of sin, Rom. 3. 19. and so uncapable of justification by the Law, which requires perfect obedience, or else cannot justifie, and so still there is no justification to be had upon other terms but those of grace and promise, upon condition of performing sincere Evangelical faithfull obedience.

23. But before faith came we were kept under the Law, shut up unto the faith, which should afterward be revealed.]

Paraphrase 23. All that can be said of the Law is, that before Christ and the Gospell came, we were by God put under that oeconomy, kept under and disciplin'd by it, as in a state of candidates or expectants, untill the time should come for the revelation of the Gospell.

24. Wherefore the Law was our school-master to bring us unto Christ, that we might be justified by faith.]

Paraphrase 24. And so the Law was onely a guardian or institutor of us, in time of minority, as it were, an imperfect rule proportion'd to an imperfect state, not to justifie, but onely to keep us in order, and to leave and deliver us up to the Gospell onely for justification.

25. But after that faith is come, we are no longer under a school-master,]

Paraphrase 25. Now therefore the Gospell being come, the school-master, or guardian in minority, is quite out-dated.

26. For ye are all the children of God by faith in Christ Jesus.]

Paraphrase 26. For all that are true believers are adopted by God, and consequently justified without legall observances onely by faith;

[Page 604] 27. For as many of you as have been baptized into Christ have put on Christ.]

Paraphrase 27. According to that known rule, that All of what sort soever that have received the faith, and are accordingly baptized into it, are made members of Christ.

28. There is neither Jew nor Greek, there is neither bond nor free, there is nei­ther male nor female; for ye areor, all Je­sus Christ's, for the Kings MS. reads [...] all one in Christ Jesus.]

Paraphrase 28. And there is no dis­crimination from any out­ward accidents of countrey, relation, sex, but circumcised or uncircumcised, ye are all equally accepted in Christ, if sincere be­lievers, or being members of Christ v. 27. ye are all accepted by God.

29. And if ye be Christs, then are ye Abrahams seed, and heires according to the promise.]

Paraphrase 29. And if received and accepted by God, as members of Christ, then are you that spirituall seed of Abraham, to whom the promises of justification made by him doe belong by way of inheritance, without any necessity of legall performances or any other suppletory claime or tenure.

Annotations on Chap. III.

a Note: [...] V. 1. Bewitched you] These two words [...] and [...], foolish and bewitched, being applyed by the Apostle to these Galatians, referre to the prevailing of the Gnosticks infusions upon them, the sorceries used by the Leaders of that Sect, and the follies of those that were seduced by them: or, if the time would agree, 'tis not improbable that the former of these, [...], should refer to some beginnings of the heresie of the Ebionites, the spreading of which not long after this (in Trajans time) is set down by Eusebius at large, l. 3. c. [...]. but so as it is uncertain whether the originall of it were not more antient, as early as might be taken notice of by this Apostle. Of them it is Eusebius's observation, that their name was given them from the Hebrew [...] poor, [...], because of the poverty of their understandings, the men being very silly men, and their heresie accordingly a senselesse one. They did [...], saith he, enter­tain very mean and poor thoughts and opinions of Christ, and that he was [...], a meer and common man, [...], by proficiency in vertue justified, but yet not more then a man; and moreover, [...], &c. that Christians haed need of legal observations, and not onely of Faith and Christian life, to salvation. In reference to which their doctrine, (and perhaps by this time, known title,) it is not strange that when the Apo­stle looks upon any seeds of this heresy among the Ga­latians he should, to awake and reproach them out of it, in an unaccustomed style of some contumely, call them [...] foolish Galatians: It being such a scan­dalous piece of folly in them to leave the Apostles to follow such silly teachers as these. To this agrees the style which he gives these legal observances, [...] calling them [...] c. 4. 9. weak and poor elements, in relation, as it seems probable, to that name of Ebion signifying poor. And because Simon Magus, and after him Menander, had used Magick and sorcery, done some feigned miracles to gain them followers and disciples (as appears by Eusebius l. 3. c. [...]. and there­fore among the sinnes of the flesh, which the Gnosticks, a great spawn of them, had brought into the Church, he puts [...] in the second place; see Note on c. 5. 20. but these poor fools did not pretend to any such, as Eusebius there saith,) therefore it may well be, (if the times will permit) that he here addes [...]; [...] who hath bewitch'd you not to obey the truth? intimating that they have not had any such excuse for their being seduced, the fathers of this heresie, which now he is about to speak of, being no such witches, having not so much subtlety or cunning, and consequently not able to seduce any but meer sots and fools. Now among the doctrines of these Ebionites we find in Eusebius, in the places forecited (beside that so much to the dimi­nution of Christ) that they taught the observation of the Jewish Law, [...] , that they were altogether bound to retain the legal service or Judaical religion, and that the faith in Christ, and living according to it, would not prove sufficient to save them. And speak­ing of a second brood of them, differing from the first in the point of the conception of Christ, yet, saith he, they agree'd with them in this, [...] , that they were ob­liged to observe the bodily legal religion, as the former did; and thereupon, saith he, they rejected the Epistles of Saint Paul, [...], calling him an apostate from the Law, and using the Gospell, which is called the Gospell according to the Hebrews, and no other, observing the Sabbath, [...] , and all their other observances, and on the Lords dayes joyning with the Christians in commemo­rating the resurrection of Christ, and doing [...] , like to us Christians. Agreeably to this we here find these so many things which possibly referre to them or some seeds of them. First, the vindicating of the doctrine of Christ crucified, v. 1. (which in other places containes the whole ground of our Christians profession, and particularly that of the abolition of the Mosaical rites; see c. 2. 20. and Eph. 2. 14.) by the clear un­deniable evidences of it set forth and testified among them, before these silly teachers came among them, so that 'tis a prodigie to see them seduced by such men, against such conviction and evidence to the contrary. Secondly, the phrase [...] in the flesh v. 3. to denote their [...] bodily religion, circumcision, &c. asserted by them. Thirdly, the whole discourse follow­ing, concerning the necessity of the Mosaical Law, and the [...]; are ye so foolish? (again v. 3.) to in­troduce it. Mean while it must be remembred that at that time, the heresie of the Gnosticks being the great pest of the Church, into which all other lesser sects like diseases were converted, the common sewer or sink into which they were poured, this of the Ebionites, if it were now sprung, was in conjunction with that of the Gnosticks also, and not separated from it.

b Note: [...] Ib. Crucified among you] That it should be here said to the Galatians that Christ Jesus was [...] crucified among them, is not well to be imagined, neither is there any reason to understand the words so, which are otherwise interpretable, either by removing the comma after [...], or by setting it after [...], thus, To whom Jesus Christ having been crucified, hath been set forth among you, before your eyes, that is, with evidence and conviction. Another way of construction might also be pitch'd on, by joyn­ing [...] and [...] (as 1 Pet. 2. 24 [...] by whose stripes of him, that is, by whose stripes) among whom, that is, you. But that which removes all diffi­culty is, that the Kings MS. leaves out [...] among you, and then the sense will be obvious, and the con­struction clear, [...] on, to whom before your eyes (that is, evidently) Christ Jesus hath been set forth, or exposed to publick view, (so [...] signifies; see Note on Jude a.) [...] having been crucified, that is, made known and evidenced in his suffering, whereby he took away the [Page 605] partition betwixt Jew and [...], abolished the cere­monies of the Mosaical Law, and so also in the power of his resurrection, the consequent of these sufferings of his.

c Note: [...] V. 8. In thee shall all nations be blessed] The likeliest way of interpreting this phrase [...] will be by observing first, what is meant by [...], and then by [...]. For the first, it referres clearly to the form of benedictions among the Jewes, Lev. 9. 23. used solemnly by the priests, who did blesse the people in set forms, Num. 6. 24. (as well as blesse God for them, as Gen. 14. 19. Melchisedek blessed Abraham, and said, Blessed be Abraham of the most high God, as well as, Blessed be the most high God, v. 20.) Thus also did parents blesse their children, [...] Isaac Jacob, Gen. 28. 3. and Jacob his sons, Gen. 49. Then for the [...], that will be interpreted by the use of the phrase Gen. 48. 20. where Jacob speaking to, and blessing Ephraim and Ma­nasseh, saith, In thee shall Israel blesse, (the very same phrase as here) saying, God make thee as Ephraim and as manasseh. By which it may be reasonable to conclude, that to blesse others in this form, God make you as E­phraim, &c. to make use of his ensample in blessing any, is to blesse them [...] in Ephraim. And so pro­portionably this will be the meaning here of [...], In thee shall all the nations of the earth be blessed. They a­mong all the nations or Gentiles, and not onely the Jewes, that blesse themselves or others, shall use this proverbial form of benedictions, by mentioning the blessings that God bestowed upon Abraham, God make thee as Abraham, &c. or as the form is set down Gen. 28. 4. God give to thee the blessing of Abraham. Thus Rabbi Solomon interprets it on Gen. 12. 3. that men shall say to their children, Be thou as Abraham, ad­ding that the phrase is used in Scripture alwaies in this sense. And so sure it hath been used according to that prediction; Ever since, this form hath been retained a­mong the Gentile part of the world, The God of A­braham, &c. blesse thee. And the full importance of that blessing is, that Gods mercy to Abraham, his bles­sing him and his seed in this world with those blessings of prosperity, but especially his looking upon him as on a friend, (upon his faith in Gods promises, and obe­dience to his commands) his justifying him by faith without the deeds of the Law, is and shall be recited as an example of Gods dealing not onely with the rest of the Jewes, but also with the Gentile world; and the form of the Gentiles blessing or praying for themselves, or of the priests for them, shall be this that God will deal with them as he did with Abraham: which is here used by the Apostle as a proof that the Gentiles are now to be justified by faith, without the Mosaical per­formances, which was the thing to be proved, v. 7. Thus was the phrase used in the places of Genesis, to which this here referres, Gen. 12. 3. where v. 2. these other phrases are used to the same purpose, I will make thy name great, or illustrious, and thou shalt be a blessing, that is, thy name shall be proverbially used in benedi­ctions. So c. 18. 18. so c. 22. 18. the form is a little changed, In thy seed shall all the nations of the earth be blessed, that is, I will give thee so numerous, and po­tent, and victorious a progeny, and make good the pro­mises made to thee, so visibly to them also, to Isaac and Jacob, &c. Ecclus 44. 22. justifie them as I have justified thee (and that the progeny of Esau as well as Jacob, those that shall obey me of the Gentiles as well as Jewes) by faith without Judaical observances, that all the Gentiles shall take notice of them, and when they would blesse themselves or others, or pray for Gods acceptation or justification, they shall use the men­tion of thy progeny or posterity, that God would deal with them whom they blesse as he dealt with Abra­ham's seed, exceedingly prosper them, and multiply them, bless, and accept, and justifie them. So Act. 3. 25. where these words are cited again of Gods telling Abraham [...] , in thy seed shall all the families of the earth be blessed, the meaning is clearly this, that God hath so blessed Abraham's seed, the Jewes, in giving Christ to them, and to them first or primarily v. 26. that all the families or nations of the earth, when they shall blesse themselves (as the Greek passive is oft in the sense of the Hebrew Hithpael) or when they shall be bles­sed by their parents, or priests, or friends, this shall be the form, God blesse thee as he did the Jewes, or Abra­ham's seed. To this matter it may perhaps be farther observable, [...] that the phrase, It was counted unto him for righteousness, so often applied to Abraham Rom. 4. may seem to signifie in this same sense also, that his faith and ready obedience in going out of his countrey, &c. were by God looked on as such heroick acts, in one brought up among examples of idolatry and villany, that it took off that entaile of curse that lay upon that nation and family, and entailed a signal blessing on him and his seed, viz. upon that part of it that imitated him, Isaac and Jacob, and the obedient Jewes (though the rebellious were cut off in the wilderness, and after by captivities, and at last the crucifiers of Christ by the Roman Eagles) accordingly as it is said of Phinees upon that heroicall fact of his, It was counted to him for righteousnesse among all posterities for evermore; that is, that act of his zeal to God brought a blessing not onely upon his person, but upon his posterity, as it is said, Num. 25. 12. Behold I give unto him my cove­nant of peace, and he shall have it, and his seedafter him, the covenant of an everlasting priesthood. And why may not (in Analogie to this use of the phrase in the Psalmist) that of imputing Abraham's faith to him for righteousness, be this blessing his seed, those of his stock, and all others that imitated his obedience, for his sake, or in the like manner as God had blessed him.

d Note: [...] V. 16. Christ] The word [...] sometimes signifies Christ, considered as head of the Church, together with the body annex'd to it, that is, Christ and all be­lievers, or Christians. So 1 Cor. 12. 12. As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. Where answerable to the body with many members in the first part, is [...] Christ in the second, which must therefore signifie the whole society of Christians. So 1 Pet. 1. 11. when he speaks of the Spirit of Christ, that is, of prophecie, foretelling the sufferings which should befall Christ, and the glories after them, it signi­fies not personally to Christ but in this greater latitude, the crucifixion of Christ, and the persecuting of Chri­stians, and proportionably the resurrection of Christ, and the deliverance of the persecuted Christians by the destruction of their enemies. And so here the Con­text makes it clear, that by Christ all Christians are to be understood, circumcised or not, Jewes or Gentiles: so if ver. 17. the words [...] be to be retained, it must be understood of the whole body joyned with the head, the Christians or all faithfull people, with Abra­ham the father of all such, for to them was that cove­nant established, and those promises made. But those words are left out in the Kings MS. and so it seems most probable they should be, and then the sense will be clear, that the covenant was established by God to Abraham.

CHAP. IV.

1. NOw I say that the heir, as long as he is a child, differeth nothing from a ser­vant, though he be lord of all:

2. But is underguardians & stewards [...] tutors and governours, untill the time appointed by the father.]

Paraphrase 1, 2. Now as it is of heirs to estates among men, when though their fathers are dead they are in their minority, they are governed by guardi­ans, and their estates ordered for receits and expences by stewards, till the time come, after which either their father in his will, or else the laws of the land put them in their own power, and free them from guardians, though all this while they are owners of their whole estates:

3. Even so we, when we were children, were in bondage under the elements of the world:]

Paraphrase 3. So was it with us chil­dren of Abraham and of God, we were obliged to observe those first rudiments of the worship of God in the Jewes religion, (see note on Col. 2. b.) with which God would have men brought up, and exercised to the more sublime pure way of serving him:

4. But when the fulnesse of the time was come, God sent forth his Son made of a woman, made under the Law,

5. To redeem them that were under the Law, that we might receive the ado­ption of sons.]

Paraphrase 4, 5. But when that time was come, v. 2. wherein God saw it fit to remove the guar­dian of the heir, that is, to lay the Mosaical Law aside, then God sent his own Son in humane flesh, who submitted to, and performed the whole Law, to redeem us out of that slavery of Mosaical performances, and to receive us into participation of the promises made to Abraham, that is, to justification, with­out those legal observances; and he, at his parting from the world, finally removed all those obligations from the Christians shoul­ders, nailed those ordinances to his crosse, abolished them by his death, Ephes. 2. 14, &c.

6. Andthat in because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, father.]

Paraphrase 6. And that you are sons appears by this, that God hath sent his Spirit into your hearts, giving you power and authority to call upon God, and make your addresses to him, not onely as your God, but your father, the Gospel assuring you that ye are no longer in that servile condition, bound to legal obediences, but that God will deal with you according to the promises made to Abraham and his seed, justifie you upon the Gospel-terms of faith, without the deeds of the Law.

7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.]

Paraphrase 7. So that you are no lon­ger enslaved to those Mosaical performances, but are put into the state of sons, and consequently through faith in Christ you are sure of justification, accor­ding to the promises made to Abraham.

8. Howbeit then when ye knew not God, ye did service unto them which by na­ture are no gods:]

Paraphrase 8. In time of your hea­thenisme, before your conver­sion to Christianity, ye served idols, and were farre from thinking your selves obliged to the Mosaical Law, knowing and con­sequently heeding nothing of it:

9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggerly elements, whereunto ye desire again to be in bondage?]

Paraphrase 9. But now that you have converted to Christ, or rather are prevented by God, and called to this sonship, when you were not a looking after it, but lay immersed in idolatry, what reason is there, or how comes it to passe, that now being Christians, and so obliged to no part of the Jewish Law, whose Proselytes ye are not, ye should make another change so extremely to the worse for your selves, in falling to the Mosaical performances, from which Christian religi­on hath freed those which were before obliged to them, that is, the Jewes themselves, (and which, now Christ is come, the sub­stance of those shadows have nothing in them for which they should be valued) and resolving to be servants still, in despight of that liberty of sons that Christ hath given you?

10. Ye observe daies, and months, and times, and years.]

Paraphrase 10. Ye observe the Mosai­cal ceremonies, (see note on ch. 3. a.) sabbaths, and new moons, and solemn feasts, and anniversary feasts, or those that return every seventh and every fiftieth year, sabbaticall years, or Jubilees, after the same manner that the Jewes before Christ thought themselves obliged to observe them.

11. I am afraid of you, lest I have bestowed upon you labour in vain.]

Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you.

12. Brethren, I beseech you, be as I am, forI was also as ye, [...] I am as ye are: ye have not injured me at all.]

Paraphrase 12. I pray follow my ex­ample, for I did once place my trust in the Law for justification: And I beseech you doe not think that 'tis out of any ill affection that I write this; I have not been at all provoked by you, nor consequently is it imaginable that I should mean you malice, or desire to bring on you persecutions to no purpose, (the avoiding of which is the only bait which the Gnosticks make use of to seduce you.)

13. Ye know how through note a infirmity of the flesh I preached the Gospel unto youformerly [...] at the first.]

Paraphrase 13. Nay why should this fear so trouble you now, more then formerly it did? You know, and cannot but remember, that when I formerly preached unto you, I was persecuted for my doctrine.

14. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus.]

Paraphrase 14. And you then were not at all moved by that discou­ragement to despise me or my preaching, but received me with all the respect, and belief, and chearfulnesse imaginable.

15. What therefore it, or was, your happinesse? [...]; Where is then the blessednesse that you spake of? for I bear you record, that if it had been possible you would have plucked our your own eyes, and have given them to me.]

Paraphrase 15. And then how happy did you think your selves, that you had such an Apostle? What would you not have parted with for our sakes, were it never so dear to you, though now you are so shie and afraid of a little persecution? or what is now become of all that for which you were so taken notice of, and magnified among men, as the kindest and lovingest of any to your teachers, so kind, that I am able to bear you witness, that nothing was so pretious to you, but you would have parted with it for my sake? (Theophylact.)

16. Am I therefore become your enemy because I tell you the truth?]

Paraphrase 16. Am I then, who was at first so pretious to you, now taken for an enemy of yours, for one that means you mischief, and am likely to bring persecu­tion and pressures among you, (of which your now teachers, the Gnostick complyers, undertake to rid you) for no other crime but onely telling you my conscience, and revealing the truth of the Gospel unto you? This is a little unhappy.

17. TheyWooe you very ear­nestly [...] zealously affect you, but not well: yea, they would excludethe King's MS. reads [...] you, but other copies have [...] us you, that you mightwooe them [...] affection, affect them.]

Paraphrase 17. Their great zeal to­ward you is out of no sincere or desire of [...] good, but that they may supplant me, and get all your affection to themselves, or that they may shut you out of the fold of Christ, that ye may follow them as your new pastors.

[Page 607] 18. But it is good to be zealously affected alwaies in a good thing, and not only when I am present with you.]

Paraphrase 18. But in a good cause ye ought to be constant, and therefore so you ought in your affections to me, and to the doctrine then preached to you, and that now when I am absent, and not only when I am present among you: Such a seeble decaying affection as that is good for nothing.

19. My little children, of whom I travail in birth again, untill Christ be formed in you,]

Paraphrase 19. My babes, which cost me the same pain now, that you would if I were now to convert you anew, till I can hear that the doctrine and practice of the Gospel be purely and perfectly received among you (Thus great is my kindnesse to you)

20. Iresolved to come to you ere now, [...] desire to be present with you now, and to change my voice, forI am poz'd concerning you [...] I stand in doubt of you.]

Paraphrase 20. It was no want of care or kindnesse in me, that I was not with you before this. Many resolutions I have had to come to you, and to speak with (in stead of writing to) you, and so to apply these remedies, sharper or milder, as should appear most convenient, being uncertain at this distance which is the best way of dealing with you.

21. Tell me, ye that desire to be under the Law, doe ye not hear the Law?]

Paraphrase 21. Certainly ye that stand for the necessity of legal performances to justification, may in the very Law it self see your selves confuted.

22. For it is written that Abraham had two sons, the one by a bond-maid, the other by a free-woman.]

Paraphrase 22. For of the two chil­dren that Abraham had, the one of Hagar, which denotes the Law, the other of Sarah, which denotes the Gospel, without legal performances;

23. But he who was of the bond-woman, was born after the flesh: but he of the free-woman was by promise.]

Paraphrase 23. 'Tis apparent that one, viz. Hagar's child, was born after an ordinary manner; but Sarah's child was not by the ordinary course of nature, but above it, by the power of God, and by virtue of the promise made to Abraham.

24. Which thingsare allego­rical, or doe expresse one thing by an­other are note b an allegory; for these are the two Covenants; the one from the mount Sinai, which gendreth to bondage, which is Agar.]

Paraphrase 24. And these two mo­thers are figurative expressi­ons, and allegorically denote the first and second Covenant (see note on the Title of these books) the Law and the Gospel; Hagar denotes the Law given from Sinai, and that brings nothing with it but servitude, and strict observances, and yet there­by helps no man to the condition of sons, to justification.

25. Forthe word, or name Hagar [...] this Hagar is mount Sinai in Arabia,but is an­swerable [...] and note c answereth to Jerusalem which now is, andshe is in bondage, or serves, [...] is in bondage with her children.]

Paraphrase 25. For the name of Ha­gar signifies the mount where the Law was given; and this is answerable to the present state of the Jews, these Hagarens and all that spring from Ismael being by their own laws bound to be circumcised, and observe the Mosaical Law, like the Jewes, and so they, like Hagar their mo­ther, are in a servile condition still.

26. Butthe super­nal Jerusa­lem [...] Jerusalem which is above is free, which is the mother of us all.]

Paraphrase 26. But Sarah, which de­notes the state of the Gospel, that new city which Christ hath brought from heaven with him, (see Rev. 21. b.) of which all we Christians are free-men or citizens, she is a free-woman, and signifies that we Christians, Gentiles as well as Jews, are free from the Mosaical rites, &c. and that we may be justified without them.

27. For it is written, Rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children then she which hath an husband]

Paraphrase 27. According to that pro­phecie, Isa. 54. 1. Rejoice, &c. the meaning of which is, that the Gospel-covenant, which when Christ was here on earth, had few children, few that were brought forth by it, after his death, upon the preaching of the Gospel by the Apostles to the Gentiles, had many more then among the Jewes in his life-time.

28. Now we, brethren, as Isaac was, are the children of promise.]

Paraphrase 28. But, my brethren, as Isaac was born only by strength of God's promise, not by any ordinary means, Abraham and Sarah being beyond age, so are the children of God received to be such, and justified only by the promise of God (that is, through the strength of that pro­mise to Abraham and covenant in Christ, that all faithfull, obedient, persevering believers should be justified) without any Mosaical performances.

29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now.]

Paraphrase 29. But as Ismael then, who was born by the strength of nature, persecuted him that was born by the strength of God's promise only, viz. Isaac, so now it comes to passe; they that depend on the Law for justification, persecute them that depend onely on God's promise, that are perswaded that through faith, without legal performances, they shall be justified.

30. Neverthelesse, what saith the scripture? Cast out the bond-woman and her son; for the son of the bond-woman shall not note d be heire with the son of the free­woman.]

Paraphrase 30. To these therefore is applyable that which follows in the story, that Ismael is to be cast out, and none but Isaac to inherit: they that depend on the Law for justification never attain to it, but they that depend on the sole promise of God, and accordingly expect to be justified upon performance of sincere Evangelical obedience, without necessity of legal performances, they only shall be heires of this mercy.

31. So then, brethren, we are not children of the bond-woman, but of the free.]

Paraphrase 31. And so all this belongs to us who are Christians, and consequently are not obliged to the Mosaical performances, but justified by the Gospel-way without them.

Annotations on Chap. IV.

a Note: [...] V. 13. Infirmity of the flesh] What [...] infirmity of the flesh here signifies, will appear by the ordinary use of [...] for afflictions. So 2 Cor. 12. [...] I take pleasure in infirmities, that is, afflictions, of which the several sorts follow, contu­melies, necessities, persecutions, distresses for Christ. The same as before v. 6. I will not rejoice but in mine infirmities, that is, afflictions (as elsewhere he resolves not to rejoice but in the crosse of Christ) and so v. 9. when he praies for deliverance from the thorn in the flesh, that is, afflictions (see Note on that place) he saith Gods answer was, My strength is perfected [...] in weakness, that is, in the afflictions that befall my ser­vants, the giving them strength to bear those is an act of the greatest power and mercy. So 1 Cor. 11. 30. [...] many weak, [...] may signifie afflicted, as that notes pressures on their estates, because for diseases on the body, they follow in the [...] sick; though else­where [Page 608] 'tis manifest that [...] is used particularly for disease, as Jam. 6. 14, & 15. (see Note on Rom. 8. m.) So 1 Cor. [...] 2. 3. I was among you [...] in weak­ness, that is, [...] persecution, as it follows, and in fear, and much trembling. So 2 Cor. 11. 29. [...], who is weak, and I am not weak, that is, affli­cted? for it follows v. 30. If I must glory, I will glo­ry of my [...] weaknesses, the afflictions that I suf­fer for Christ, as he instances thereupon c. 9. And so here, as appears by v. 14. where it is express'd by ano­ther phrase of the same importance in the Scripture­dialect, [...] [...], temptation in the flesh, that is, affliction, as when 'tis said that God will not suffer us to be tempted above what we are able, but will with the temptation give us [...], [...] a passage out; and so [...] temptation or affliction that ordinarily this humane state is subject to, 1 Cor. 10. 12, 13.

b Note: [...] V. 24. An Allegorie] The word [...] signifies a figure, expressing one thing by another, from [...], and [...] enuntio; and here the Verb medium must be in the Active sense, so [...] will be best rendred which things doe express, enuntiate, one thing [...] by another; for, as it follows, these are two Cove­nants, that is, signifie two Covenants.

c Note: [...] V. 25. Answereth to] [...] is by Theophylact inter­preted [...], mount Sinai being not far from Jerusalem, but, as he acknowledgeth also, it signifies ori­ginally to walk along with, & being Metaphorically used of things compared one to another, it signifies to be par­allel, answerable, or proportionable to another; and ac­cordingly here in the comparison begun v. 22. Hagar is made parallel to Jerusalem, the then present state of the Jewes: and the parallel consisted in two things; First, that as the people of the Hagarens bound them selves to Circumcision, and the observation of the Mosaical Law in many particulars, so the present Ju­daizers did; and Secondly, that as in this respect, these Hagarens were just as their mother had been, in a ser­vile estate, so these Judaizers kept themselves and all their disciples in a meer servile condition, opposite to the liberty of the Gospel. Of the Hagarens or Is­maelites being circumcised, Josephus gives clear testi­mony, l. 1 c. 12. [...] The Arabians are circumcised at thirteen years old. For Ismael the founder of that nation, being the son of Abraham by the handmaid, was circumcised at that time. So Origen in [...], shewing the ridicu­lousness of them that ascribe all to the [...] , the position of the starres at their birth, professes not to imagine how they can assigne the Cir­cumcision of all the Jewes (and so the wounding, and want of a Physitians help) on the eighth day (con­stantly) after they are born, to any such position: [...], and on the other side, that the position of the starres at the nativity of all the Ismaelites in Arabia shall be such as shall cause them to be circumcised when they are thirteen years old, for so, saith he, 'tis storied of them.

d Note: [...] V. 30. Be heir with the sonne of] The explication of this depends on the Jewish matrimonial lawes, or the nature of concubinate, viz. when a servant, or a Gentile woman was taken in by a Jew to be (his wife she was not to be by law, but) his concubine, upon a­greement first made concerning her dowry. For such a person as this is among them improperly called a wife, though farre from any ill character of a whore, or any unlawfull copulation, any farther then will be affirmed of Polygamie, which yet we know was allowed among the Jewes, and practised by the Patriarchs. Now the sons of these concubines were excluded from succession to the inheritance, and in stead thereof the father gave them gifts or portions (and that was agreed upon by pact with the wife at first) Gen. 25. 6. Thus was Jephthe ejected from the inheritance by his brethren, because his mother was a strange woman, Jud. 11. 2. Agreeable to this is that custome of matrimonium morgengabicum in some countries, as Denmark, &c. at this day, where the second wife, and her children that shall come from her, are not taken in to a right to the husbands estate, she to have any part of it for her joyn­ture, or they for their inheritance, but only some gifts or portions assigned them by compact, which are called morgengab, or marriage-gift, with which they are to content themselves without any part of the inheritance.

CHAP. V.

1. STand fast therefore in the libertyto which [...] wherewith Christ hath made us free, and be not intangled again with the yoke of bondage.]

Paraphrase 1. From all this the con­clusion is of exhortation to you and all Christians, that ye retain the freedome from being obliged to the Mosaical Law, which Christ hath bestowed on all, and not return to your former yoak, or weight of observances again, which are a servility perfectly unprofitable, and nothing else.

2. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.]

Paraphrase 2. I your known Apostle, that have been, and taught the faith among you, pronounce to you positively, that if you depend on circumcision and legal observances for justification, Christ will stand you in no stead.

3. For I testifie again to every man that is circumcised, that he is a debtor to doe the whole Law.]

Paraphrase 3. For by laying upon himself a necessity of circum­cision, and expecting justification by that, he absolutely obliges himself to perfect obedience, without which the Law cannot justifie any, ch. 3. 10.

4. ye are dis­charged from Christ. Christ is note a become of no effect unto you: whosoever of you are justified by the Law, ye are fallen from grace.]

Paraphrase 4. All that run this way of the Judaizers, must know that Christ is become uneffectual to them: If you expect to be justified by legal performances, ye have disclaimed all title to the Gospel. See Heb. 13. a.

5. For weby the Spirit through faith [...] through the Spirit wait for the hope of righteousnesse by faith.]

Paraphrase 5. For we, according to the Gospel, and the promise made to Abraham, expect to be justified without legal performances, only by faith or Evangelical obedience.

6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumci­sion, but faith whichis consum­mate by charitie. note b worketh by love.]

Paraphrase 6. For now under the Go­spel 'tis not material whether a man be circumcised or no, all that is required to our justification is faith; not all that is called by that name, but such as is made perfect by addition of those duties which we owe to God and our brethren.

7. Ye did run well; who did hinder you, that ye should not obey the truth?]

Paraphrase 7. Ye began well in recei­ving the Gospel, as I preach'd it to you; who hath caused you not to continue in that course?

[Page 609] 8. This perswasion cometh not of him thatcalled you [...] calleth you.]

Paraphrase 8. This new doctrin of the necessity of Judaical observances is not taught you by God, or by him (whether my self, or any others) who brought you to the faith.

9. A little leaven leaveneth the whole lump.]

Paraphrase 9. It comes from a few false teachers among you, that have infected you with this sowre false doctrine of Judaizing, which will spoil all your Christi­anity, v. 2, 4.

10. I have confidencetoward el [...] in you through the Lord, that youwill not mind any o­ther thing, [...], [...] will be none o­therwise minded: but he that troubleth you shall bearthe con­demnation [...] his judgment, whosoever he be.]

Paraphrase 10. And I hope it will not ex­tend farre, for I am confident of you in respect of the faith planted among you, that you will not be carried away with these errors; but the teachers of this doctrine, whosoever they are, or of what quality soever, shall suffer and be censured for it.

11. But I [...] And I, brethren, if I yet preach circumcision, why doe I yet suffer persecu­tion? Is the of­fence of the crosse (the King's MS. [...] of Christ [...] then is the offence of the crosse ceased.]

Paraphrase 11. Some of your teachers, it seems, have told you, that I am for the urging of circumcision upon Christians, and that I have done so in some places: But I pray doe you guesse of the truth of this suggestion, by the persecutions which I suffer, which generally fall upon me among the Jewes, for my affirming the Mosaical Law to be abolished, and would not fall upon me if I pressed the observation of the Mosaical Law in this parti­cular of so great importance. The great exception that the Jewes have against my preaching, and other believing me, is the abolition of the Mosaical Law, and the removing of that one exception would be the appeasing of the wrath of the Jewes, who probably would oppose it no longer; but this, you see, is not done, for the Jews are still as great opposers of Christianity (where it is preached by me) and of me for preaching it, and of others that so receive it from me, as ever they were.

12. I would they were even note c cut off whichunsettle you [...] trouble you.]

Paraphrase 12. Thus unreasonable are their pretensions that would seduce you from your constancy, and are content to say any thing, though never so false and im­probable, to that purpose; all that I have to say of them is, I wish they were excommunicated, turned out from among you, that thus endevour to pervert you.

13. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.]

Paraphrase 13. Christ hath freed you believers from the rigour of the Law, that is, both from the necessity of Mosaical observances, and of perfect exact obedience under the penalty of the curse: onely do not you make an uncharitable or a carnal use of this liberty, either to conte [...]n and scandalize those that dare not use this liberty, Rom. 14. 1. or to fall into acts of sin, and to think your Christian liberty will excuse you; but by charity behave your selves toward all your brethren in this matter of legal ceremonies, as may be most for their advantages.

14. For all the Law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy self.]

Paraphrase 14. For this is indeed the summe of that Law which ye pretend so much to vindicate, endeavouring the good of all others as much as ye can, or as you would your own, and not per­mitting your zeal to set you on designes of malice, and defaming of others.

15. But if ye bite and devour one another, take heed that ye be not consumed one of another.]

Paraphrase 15. But if you be so un­charitable as to calumniate and defame one another, this will break out in a while, as in other places it doth already, to open feuds, persecuting and mis­chieving your fellow-Christians.

16. This I say, Walk in the Spirit, andfulfill not [...] ye shall not fulfill the lusts of the flesh.]

Paraphrase 16. My advise therefore is, that you order your actions according to the Gospel rule, and doe not those things which are most acceptable to the senses, most agreeable to your carnal or worldly ends.

17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other: so that yedoe not [...] cannot doe the things ye would.]

Paraphrase 17. For this is certain, that he that will serve God must doe many things contrary to his sensual or secular ends: For there being two desires in you, the one proceeding from the carnal, the other from the rational spi­ritual faculty or reason instructed by the Gospel, and these being so opposite one to the other, that whatsoever one liketh, the other disliketh, it follows that whatsoever you doe in compliance with the one, you doe in opposition to the other, and so that you doe not will or chuse with both wills, rational and sensual, whatsoever you will or chuse, but one of these still resisteth the other.

18. But if ye be led by the Spirit, ye are not under the Law.]

Paraphrase 18. That then which is your duty, is, to follow the duct of the Spirit; and if so, if you follow the Gospell rule in despight of all the temptations of the flesh, whether lusts of the flesh, or fear of persecution for the Gospel, to the contrary, then you are neither obliged to the Mosaical performances, nor to the perfect exact obedience, without which the Law allowes no justification.

19. Now the works of the flesh are manifest, which are these, Adultery, for­nication, uncleannesse, lasciviousnesse,]

Paraphrase 19. Whereas on the other side, the actions that the flesh is most apt to betray one to, and which you have most need to be admonished of, are such as every man knows to be such, and which yet your present false-teachers doe industriously infuse into you: such are, breaking the bands of wedlock, nay making mar­riage absolutely a work of the devil, that that perswasion may bring after it all manner of unlawfull lusts (see note on 1 Cor. 5. a.) which marriage might prevent,

20. Idolatry, note d witchcraft, hatred, variance, emulations, wrath, strife, sediti­ons, heresies,]

Paraphrase 20. The sensual villanies committed in the idol-wor­ships (see note on 1 Cor. 5. i.) to which the Gnosticks would bring you back, and so likewise sorceries, and then all the sorts of uncharitablenesse, hating or maligning of others, &c.

21. Envyings, murthers, drunkennesse, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which doe such things shall not inherit the kingdome of God.]

Paraphrase 21. And at length envy­ing either the quiet, or the in­nocence of all that will not doe as they doe, and so falling into all acts of riotous and bloody malice against them, together with drunkennesse and night­revells, &c. all which are of a most dangerous and desperate nature, and will certainly deprive and exclude all that are guilty of them from the kingdome of God.

22. But the fruit of the Spirit is love, joy, peace, long-suffering,kindnesse [...] gentleness, goodness, faith,]

Paraphrase 22. On the contrary, the duties that the Gospel re­quires of us are 1. love to our brethren; 2. joy in doing them any good, (see note on Rom. 14. c.) 3. study to preserve peace among all men (see note on Phil. 4. b.) 4. a patient bearing with the provocations and injuries of other men 3 5. a kindnesse in disposition and actions, actual performance of all kindnesse to others; and 6. fidelity, in opposition to betraying others, or inconstancy to our course,

23. Meeknesse,conti­nence, [...], temperance;the Law is not against such, [...] thought that the Law did as much countenance your filthinesse, and your persecuting others, as it doth countenance or oblige, in your opinion, to those ceremonies.) against such there is no Law.]

Paraphrase 23. Meeknesse and quiet­nesse of spirit, in opposition to unquietnesse and sedition, and lastly perfect charity either in the single or conjugal state: And be you never so strict and Zealous observers of the Law, that can never engage any of you to neglect these Christian virtues (as many of you, that pretend to be all for the Law, that maintain the necessity of the Mosaical performances, are yet found to doe, behaving your selves so carnally in your religion, and opposing all other Christians so bitterly, v. 19, 20, 21. as if you

[Page 610] 24. And they that are Christs have crucified the flesh, with the affections and lusts.]

Paraphrase 24. And however ye may be deceived in thus judging of the Law, yet 'tis certain that Christianity is directly contrary to all this; the true believers, or Christians, have in their bap­tismes renounced all the desires of the flesh, and accordingly must perform.

25. If we liveby the Spirit [...] in the Spirit, let us also walkby in the Spirit.]

Paraphrase 25. And they that are spi­ritual, as the Gnosticks pretend to be, let them behave themselves in all their actions Christianly and spiritually, in opposition to all these carnal sins, or else know that they have no right to that title.

26. Let us not be desirous of vain-glory, provoking one another, envying one another.]

Paraphrase 26. And not be puffed up with an opinion of them­selves, and the vanity of appearing to the Jewes to be great zealots, and thereupon inciting the Jewes to the persecuting of the orthodox, and vehemently maligning of them.

Annotations on Chap. V.

a Note: [...] V. 4. Become of no effect] [...], saith Phavorinus; the word signifies according to the notion of [...], whence 'tis compounded, frustration, annullation, evacuation, abolition; and so 'tis applied to the Law, [...], the Law is annulled. In a sense not farre from thence 'tis used Rom. 7. 2. when 'tis said, that the husband being dead, the wife [...], is discharged from the law of the husband, that is, receives no benefit from, nor owes any obedience or observance to the matri­monial contract. So here [...], ye are discharged from Christ, as when a servant is from the master, or as a wife from the husband, discharged from the advantages as well as burthens, ye receive no benefit or virtue from Christ, or the second Covenant (all one with Christ) shall profit you nothing, ver. 2. and [...], [...] in the end of this verse, ye have fallen from, disclaimed all right or title to the Gospel, or se­cond Covenant, that of Grace.

b Note: [...] V. 6. Worketh] 'Tis not amisse in this place to set down the particular notion of [...] in the New Testament. And to that purpose the first thing to be observed, will be, that there is no kind of necessity or reason to render it in an Active sense, but rather in a Passive, throughout these books. So Rom. 7. 5. the mo­tions of sin [...], were wrought, or con­summate, or perfected, in our members, that is, the motions and inclinations were brought to act and ha­bite. So 2 Cor. 1. 6. [...], salvation which is perfected, or consummate, by pa­tient enduring. So 2 Cor. 4. 12. [...], &c. death is wrought in us, as it appears by the Context [...], we are delivered to death, v. 11. So Ephes. 3. 20. [...], according to the power which is wrought in, or among, you, parallel to Col. 1. 29. [...], according to the force, or act, or virtue which is wrought in me. So 2 Thess. 2. 13. of the word of God, [...] which is wrought in you, preached unto you, and obtained its end (or perfection) to which it was designed, among you believers. So 2 Thess. 2. 7. the mysterie of iniqui­ty [...] is made, or wrought, or (as in the Pre­sent tense) is in fieri, agitur, saith Castellio, agreea­bly to that of Hesychius, [...], is prepared to enter, to disclose it self to the world. And so here [...], faith perfected by charity; so the Syriack reads it, and so Tertullian, Perficitur per charitatem fides, contra Marcion. l. 5. directly parallel to that of S. James ch. 2. 22. [...] faith is made perfect by works, as an habite by the effects or fruits. To which purpose it is observable that in Clemens Alexandrinus Strom. Edit Sylburg. p. 222. l. 4. [...], and [...], and [...], are put as phrases of the same importance. There is one only place behind, where this word is used, that of Jam. 5. 16. of the righteous mans prayer, [...] [...], of which what is the direct impor­tance will not perhaps be easily resolved, [...] but yet there is little reason to doubt but that it is in the Passive sig­nification also. To which purpose it will be observa­ble, that one other notion of the word there is, which is ordinary among Ecclesiastical writers, for one that hath received afflation from some Spirit, evil or good. Thus (among many other examples,c. 3. p. 133. ) in the Author of the Ecclesical Hierarchie, when there are repelled from the Sacrament [...], [...], &c. there saith Maximus the Scholiast, [...], [...], they that are acted by unclean spirits. Why it should not be taken also in a good sense, for those that are acted by good spirits or the Spirit of God, there is no reason imaginable from the nature of the word, only 'tis true the most frequent use is of those that are possessed by the Devil ( [...], [...], saith Pachymerius the Pa­raphrast of that Author of the Ecclesiastick Hierarchie p. [...] 136.) but yet in the Apostle 1 Cor. 12. 6, 10. [...] is used of the charismata or extraordinary gifts of the Spirit of God: and so saith Phavorinus, [...], [...], of which the gift of heal­ing (and doing that only by praying and anointing,) being one, in those times, 'tis possible enough that [...] may be that prayer of him that hath that gift of healing, and consequently that which is thus for­med by afflation of the Spirit (for that the word be­longs not only to persons so acted by any spirit, but to actions that are so produced, appears by the use of the word in Justin Martyr, in Dial. cum Tryph. p. 87. where speaking of Magicians, he saith, they were [...], carried captive by the devil to all wicked dia­bolical actions) which is here accordingly joyned with the gift of healing, [...] & therefore called [...] v. 15. the prayer of faith, viz. of that faith which is men­tioned 1 Cor. 12. 9. which enabled them to work cures, [...] to recover the sick, as there it follows, or which [...] here, [...] availeth much, that is, mira­culously, or as much as Elia's prayer for rain or fair weather did, in the next words. To that which hath been thus loosly said of this word, may be added by way of appendage the words of Hesychius in his Glos­sary, [...]. In which 'tis clear, as in the greatest part of that book, that there is some corruption in the copie, I suppose from some decaies in the MS. from whence 'twas printed. 'Tis possible there might be some Lacuna in the parch­ment which might take away part of the words in the midst of this, which he that printed it was fain to re­pair by conjecture, and therein might mistake. And then this other form of words I shall only propose (in stead of that which we now read in the printed book) [...] or [...], supposing that the word [...] and [...] were so either blotted or eaten out, that there re­mained [Page 611] nothing of them but thus much— [...] [...]. If this conjecture be not too wide, then this Glossary will clearly afford the several noti­ons of this word [...] in the latitude, viz. that it signifie two things among sacred authors, first [...] as Pachymerius rendred it, (and [...], which is all one) a person possessed with the Devil, or that had some afflation, and secondly, [...], or [...], wrought, or consummate. One thing onely more will be observable in this verse here to the Galatians, that by comparing it with other parallel places ch. 6. 15. 1 Cor. 7. 19. it appears that [...] faith consummate by charity, is all one with [...], the new creature, in one place, and [...] the keeping of the commandments of God, in the other, as indeed charity is the fulfilling the whole law, of all the moral law, together with the superstruction of Christ. Agreeable to which is that of Marcus Eremita [...],p. 233. Every grace is given in baptisme, but 'tis perfected (as [...] and [...] is all one) by performing of the commandements.

c Note: [...] V. 12. Cut off] [...] here, and in the Canons of the ancient Councels [...], [...], are all expressions of Excommunication of the highest degree, answerable to the shamatha among the Jewes (see Note on 1 Cor. 16. d.) and consequently here the [...], [...] I would they were cut off, is an expression of a menace or threatning of Excom­munication, an Apostolical denunciation, that they that doe not mend this seditious, schismatical humour, shall be cut off: or if the [...] be but a wish, it is then because he discerned so much of the obstinacy of the evil humour, that he thought this would not be likely to cure, but exasperate it, or because he saw his autho­rity contemn'd among them. As for that other notion of [...] which S. Hierome and others seem to re­ferre to, in relation to the matter of these mens distur­bance, viz. that about Circumcision, which they would impose upon all Christians, Si putant sibi hoc prodesse, non solùm circumcidantur, sed etiam abscindantur, 'tis somewhat too light to be affixed to the words of the Apostle.

d Note: [...] V. 20. Witchcraft] Among the practices of the Gnosticks [...] sorceries are here justly reckoned (see Note on c. 3. a. and Rev. 9. 21. and c. 21. 8. and 22. 15.) And the grounds of that are clear, not only by the founder of them Simon, who was a Magician, but also by Menander his successor, who was such also; see Euseb. l. 3. c. [...], He was not inferiour to his master in magick, but more vainly profuse in his portentous undertakings and as­suming to himself to be sent for the saving or delivering of men from the invisible [...] or angels, [...], as he calls them, taught that no man could escape out of their power but he that was brought up [...]n the [...] magical skill, and by the Baptisme by him delivered to them, of which they that were vouch­safed to partake, he promised them eternal life here in this world, without any danger of death or old age. Of this Irenaeus hath spoken at large, and Justine Martyr hath given this account of it. See 2 Tim. 3. 7, 8.

CHAP. VI.

1. BRethren,though [...] if a man besurprized [...] overtaken in a fault, ye which are note a spiritual, restore such an one in the spirit of meeknesse; considering thy self, lest thou also be tempted.]

Paraphrase 1. When any Christian falls into a fault, you that are the governours in the Churches shall doe well not to exercise too great severity on him, but either to regaine him by friendly advice, or els upon sight of his contrition restore him to the peace of the Church again, considering how possible it is, that thou also thy self mayst fall into the like sin in time of temptation. See Jam. 1. 13.

2. Bear ye one anothers burthens, and so fulfill the Law of Christ.]

Paraphrase 2. Ease one another as much as ye can, as in a building every stone assists the next, helps to bear the weight that lyes upon it, and contributes its part to the support of the whole fabrick, &c. and lay not weight on one another by censuring and aggravating of other men's crimes, for so charity requires, which is the summe of the Law, ch. 5. v. 14.

3. For if a man think himself to be something,being nothing [...] when he is nothing, he decei­veth himself.]

Paraphrase 3. And, because of the as­suming, haughty Gnosticks among you, I shall adde, that if any man think highly of himself above other men, that man first, is nothing, his opiniating is an argument of it; and besides secondly, he brings danger upon his own soul by this errour, falls into censuring and contemn­ing of others, and into many dangerous sins by that means, and so cheats himself, and perswades no man else, but becomes ridiculous by his vanity.

4. But let every man prove his own work, and then shall he have rejoicingtoward himself only, and not toward another, [...] in himself alone, and not in another.]

Paraphrase 4. But let every man so prove and examine his own actions, as to approve them to his own conscience and to God (see Rom. 2. note. f.) and then he shall take comfort in looking on himself absolutely, (and not only in comparison with others, whom he judgeth to be inferiour to him,) and discerning how he is a better Christian to day then he was yesterday.

5. For every man shall bear his own burthen.]

Paraphrase 5. For you shall answer for no man's sins but your own, and therefore need not busie your selves about other mens actions, but onely your own.

6. Let him that is taught in the word communicate unto him that teachethof all his goods [...] in all good things.]

Paraphrase 6. He that receiveth the benefit of spiritual instruction from another, ought to be very liberal and communicative of all that he hath to that persons wants.

7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he reap.]

Paraphrase 7. And in this, as in all other acts of charity, especi­ally of piety toward those that are employed by God, let a man resolve, that as he deals with God, so shall God deal with him: as a man's course of life is, so shall he speed at God's tribunal.

8. For he that soweth to the flesh, shall of the flesh also reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting.]

Paraphrase 8. For as he that makes provision, and layes out all his care and wealth for the feeding his own carnal desires, shall thereby bring losse and ruine to himself; so he that liveth accor­ding to the Gospel rule of liberality and charity to others, ver. 6. and laies himself out in works of piety, &c. shall thereby inherit eternal life.

9. And let us notgrow slothfull [...] be weary in well doing, for in due season we shall reap, if we faint not.]

Paraphrase 9. And in duties of cha­rity, &c. which have promises annexed to them, let us not be discouraged, though we meet not presently with our reward; For as if we fall off, we shall lose all our reward, even for that which we have hitherto laboured, so if we hold out constantly, we shall be sure to have our reward in that season which God sees fittest for us, whether in this life or another.

[Page 612] 10. As we have thereforeability, see note on Phil. 4. d. opportunity, let us doe good unto all men, especi­ally unto them who arethe dome­sticks of the faith, [...] of the houshold of faith.]

Paraphrase 10. This is sufficient mat­ter of encouragement to us, to make use of those abilities that God hath or shall give us, and accordingly to expresse our liberality, and beneficence to all men, but especially to those that are of the family of the Gospel, and take pains continually in the work of the Lord (in Apostleship, &c.) and whose lot is the Lord, who preaching the Gospel are to live by it in all reason, see v. 6.

11. You seewith what kind of let­ters how large a letter I have written unto you with mine own hand.

12. As many as desire to make a fair shew in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of Christ.]

Paraphrase 12. They that desire to ap­pear Jewes, and comply with them, and not to be persecuted by them (for the Jewes out of zeal to their law did then persecute the Christians) will needs have you circumcised, that by that means they seeming earnest for Judaisme (not Christianisme) may escape persecution from the Jewes, see note on Rev. 2. b.

13. For neitherdoe they themselves being cur­cumcised keep the law, [...] they themselves who are circumcised keep the Law, but desire to have you circumcised that they may glory in your flesh.]

Paraphrase 13. This, 'tis clear, is the ground of their practice, and not any conscientious perswasion of the obligingnesse of the Law; for they doe not themselves observe the Law in other things, perhaps not in that of circumcision (see note on Rev. 2. e.) but that they may make a fair shew that way, by being able to say that they have made you observe the Judaical law, they force you to be circumcised, &c.

14. But God forbid that I should glory, save in the crosse of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.]

Paraphrase 14. Such complyances and such boastings as these God forbid that I should ever make use of, or of any other, but only that one matter of true boasting and rejoicing in my sufferings for Christ, in my constancy to the Christian religion and discipleship, by which the pleasures and honour and riches of the world are become livelesse and untempting to me, and I in like manner livelesse, mottified to the world: and therefore as I pro­fesie not to be wrought on by those motives with which your Judaizing false-teachers are moved, so I would not have you cheated by them.

15. For in Christ Jesus neither circumcision availeth any thing, nor uncircum­cision, but [a new creature.]

Paraphrase 15. the renewed regenerate heart, c. 5. b.

16. And as many as walk according to this rule, peace be on them, and mercy, and upon [the Israel of God.]

Paraphrase 16. all renewed regenerate persons, which, whether cir­cumcised or no, are equally the people of God, and acceptable in his sight.

17. From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.]

Paraphrase 17. For the time to come, I should be glad if they that are Christians, or would be esteemed so, would not cause trouble or vexation to me, for I am now otherwise employed then to need that trouble, and have greater evidence of my being a servant of Christ, then to doubt of the sincerity of the discharge of my office, and my acceptance with him, howsoever I am looked on by you; for I have on me those afflictions which are marks and notes of a servant of Christ, and which testifie me to belong to him, and that 'tis not long before he will seise me as his own peculiar.

18. Brethren, [the grace] of our Lord Jesus Christ be with your spirit. Amen, Unto the Galatians,See note on the Title to the Epistle. written from [Rome.].

Paraphrase 18. the favour and loving kindnesse

Annotations on Chap. VI.

a Note: [...] V. 1. Spiritual] What is meant by [...] the Spiritual here, may appear by what hath been said of the word [...] Spirit Luk. 9. d. which signifies not onely the Spirit of God, whereby men are refor­med, and the deeds of the flesh (in the precedent chap­ter) mortified, but also the [...], the powers and gifts, which were bestowed on men in the Church, in order to Ministerial functions or offices there. And that [...] Spiritual are here thus to be under­stood in proportion to, and by Analogie with, these, may be guess'd by the severals which here follow: first, the [...], Spirit of meeknesse, which these Spi­ritual men are to use. This clearly belongs to the pow­er of the keyes, vested in the Governours of the Church, and is therefore set opposite to [...] the rod 1 Cor. [...] 4. 21. where as coming with the rod, evidently signifies proceeding to discipline, to Censures of Excommuni­cation, so coming in the Spirit of meeknesse, (and [...], disciplining in meekness, 2 Tim. 2. 24.) is admonishing those meekly that have offended, (and to whom that method of fraternal reprehension is first necessary) as perhaps also admitting to repentance and absolution those that have reformed upon the in­fliction of the Censures. [...] And accordingly this Spirit of meeknesse here is this milder part of the Apostolical of­fice, which is to precede the more severe; (and to pre­vent it if, it be possible) first, Admonitions and Repre­hension, which if they prevail, there is no need of pro­ceeding any farther; and secondly, an easy admission to penitence, (in case the Censures have pass'd upon him) without proceeding to any higher degree of Censures, as in case of obstinacy might be seasonable. To this second the word [...] may incline, [...] which we render Restore, but signifies properly to put in joint any member of a body which is dislocated, and so it fitly belongs to the restoring an Excommunicate person to the society and peace of the Church; but yet not onely so, but signifies also to recover the offender to a sense and reformation, be it by admonition, reprehen­sion, or any such milder means, see Note on 2 Cor. 13. c. And the doing of this being proper to the Gover­nours of the Church, it follows, that these be here meant by the Spiritual.

b Note: [...] V. 11. How large a letter] What [...] signifies, Theophylact hath express'd his opinion. S. Paul, saith he, was accused to preach in other places for the observation of the Mosaical Law, contrary to what this Epistle contains. This forced him to testifie, what here he saith, under his own hand, that he did no where preach for the Law, c. 5. 2. and c. 6. 14. And therefore, whereas his other Epistles were oft written by an Amanuensis, and onely the salutation with his own hand, yet here, saith he, he was forced to write all himself, and that, as he will conjecture, though he was not very well skilled in writing, [...], saith he: And this, as he thinks, is noted by [...] is by Hesychius rendred [...], not how long, or how great, but of what manner, what sort, noting the quality rather than quantity. [...] And [...] are letters, meaning the let­ters of the Alphabet, and not so properly an Epistle. And accordingly, saith Theophylact, [...], it is not to denote the length or magnitude, but the defor­mity, [Page 613] of the letters, or characters, in which this Epistle was written, S. Paul being necessitated to write it all with his own hand. But now, granting, as we have rea­son, this to be the right notion of the single words, yet there is no necessity either this should be thus applyed to the illness of the character, or inlarged to the writing the whole Epistle with his own hand: that is not so much as intimated in any other place, or in any antient record, and this one place cannot conclude it; for [...] notes the sort or kind of the hand indefinitely, not defining what it was, save onely that it was such as was known to be his. For so 2 Thess. 3. 17. the writing the salutation (some few words in the close) with his own hand, was, saith he, [...], the token in every Epistle, that by which it was known to be his. And so if here it be supposed, that the whole Epistle were written by an Amanuensis, as far as to c. 6. v. 11. and then the pen taken into the Apostles own hand, and used by him to the end of the Epistle, he may well begin thus, [...], you see and know with what kind of letters I have written, you know the character, that it is my own hand, under which it is that I testifie all that is before written in the Epistle, particularly that which is in answer to the ca­lumnie against me, as if I preached circumcision, &c. in other places, which I have assured you, and demon­strated by my persecutions from the Jewes, that I do not; and to this purpose I here adde again, under my own hand, a character of your Gnostick seducers, v. 12, 13. and the profession of my own opinion and practice, v. 16, 18. and again an evidence of my doctrine and practice from my sufferings, v. 17. And thus the whole difficulty is sufficiently explicated without imagining any more. [...] Or if the [...] I have written be thought to conclude, that he had written that which went be­fore, and so the whole Epistle, I answer that it is possi­ble he might, but not necessarily to be concluded by that forme of that word; because if we still restrain it to these last verses, this will have perfect truth in it. For when he saith, [...] [...] ye see, he must needs refer to that point of time wherein his Epistle should be received and read by the Galatians, and then 'tis certain that [...] I have written will be as true of the last verses, as of the former part of the Epistle. And so that diffi­culty is removed also.

THE EPISTLE OF PAƲL THE APOSTLE TO THE note a EPHESIANS.

a Note: [...] THat Ephesus was the prime Metropolis of the Lydian or Proconsular Asia, hath been elsewhere shew'd, (see Note on Col. 4. a.) And therefore this Epistle inscrib'd to the Ephesians, must not yet be so confined to them, but that it belong also to the other cities of this Province, even to all Asia. Here S. Paul was, and dispu­ted with the Jewes, Act. 18. 19. (which seems to be about An. Ch. 51.) at which time he stayed not so long a­mong them as to convert many, but left Aquila and Priscilla there, v. 19. And to them Apollos came, v. 24. And by these the Christian faith seems to be planted there Act. 18. 25, 26. And accordingly at Pauls return thither Act. 19. it is said that he found disciples there, v. 2. but those only baptized with the baptisme of John, which seems to conclude them to be of Apollos converting, who when he first preached, knew only the baptisme of John, c. 18. 25. Soon after Paul returned thither again, according to his promise, Act. 19. 1. There he is opposed by the Jewes, and by their instigation, by the Gentiles also, yet continues preaching the Gospel among them neer three years, Act. 20. 31. so that all Asia, both Jewes and Gentiles, had it preach'd to them, and that with a mighty successe, c. 19. v. 20, and 26. At his departure from thence, going to Macedonia, Act. 20. 1. he gave Timothy commission to be Bishop there, [...] 1 Tim. 1. 3. there being already some hereticks, [...] teaching other, that is, false doctrines, infusing the leaven of the Gnosticks among them, against whose poyson Timothy was to watch, and so also the Elders, or Bishops of the other cities in Asia, ordained by the Apostle at his planting the Gospel there, and all together, at a meeting at Miletus, are solemnly warned to watch over their flocks, [...] and defend them against the grievous wolves, and Gnostick hereticks, which he foresaw would speedily break in among them. And accordingly here in this Epistle (as afterwards in Christs Epistle to them Rev. 2.) the doctrines, but especially the practices of these men are inveighed against, which if permitted would soon bring them all back to heathenism again. In which respect it is, that he labours so magnificently to set out the mercies of God in receiving the Gentiles to the faith, and their huge advantages thereby, which therefore they are not to betray or lose for all the flattering shewes of either the Jewish ceremonies, or the Gentile philoso­phy, of which two the Gnosticks divinity was compounded, and their lives filled with all villany. This Epistle was written and sent to them from Rome, after his carrying thither, about the year 58. some six years after his first preaching at Ephesus. And it was sent them by Tychicus, to which he seems to referre 2 Tim. 4. 12. And Tychicus have I sent to Ephesus.

CHAP. I.

1. PAUL an Apostle of Jesus Christ by the will of God, [to the saints which are at Ephesus, and to the faithfull in Christ Jesus;]

Paraphrase 1. to the society of Chri­stians which are under the chief Metropolis of Asia, E­phesus, and which doe still adhere faithfull and constant to Christ, in despight of all the temptations to the contrary.

2. Grace be to you, and peace from God our father, and from the Lord Jesus Christ.

3. Blessed be the God and father of our Lord Jesus Christ, [who hath blessed us with all spiritualbenedicti­on in the things that belong to heaven through Christ, [...] blessings in heavenly places in Christ:]

Paraphrase 3. who hath called us to Christianity, and thereby af­forded us, as many as have received the faith, and live in obedience thereto, all things in great abundance which may tend to our spiritual and eternal good:

4. According as he hath note a chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love;]

Paraphrase 4. Agreeably to what be­fore the creation of the world he had determined in his decree of giving of Christ, viz. to call men from vicious living to Christianity, and sanctity, and purity of life, such as he will accept of, coming from the sincere love of him, and of our brethren;

5. Having predestinated us unto the adoption of children by Jesus Christ to him­self, according to the good pleasure ofhis own [...] his will,]

Paraphrase 5. Having in his eternal purpose of mercy appointed his Son to be preach'd unto the world, and that as many as received his message, obeyed his commands, should be received by way of adoption into the number of his children, and live lives of obedience, of holinesse and purity unto him; A mercy at­tended with very rich advantages, all which have accrued to us, not from any merit or desert of ours, being supposed sinners and enemies unto him, but only from his free goodnesse toward us, which was pleased so to determine it.

6. To the praise of the glory of his grace,with which he hath favou­red us [...], or, [...] wherein he hath made us accepted in the beloved:]

Paraphrase 6. And this tends emnently to the setting forth th [...] exceeding lustre of his mercy towards us, or of the Gospel, revealed to such unworthy wretches, (see note on Heb. 13. c.) whom in Christ, the son of his love, he hath received graciously, as many as perform obedience unto him:

[Page 615] 7. In whom we have redemption through his blood, the forgivenesse of sins ac­cording to the riches of hisor bounty, for the Ks MS. reads [...] grace,]

Paraphrase 7. Having by that preci­ous ransome paid for us, the blood of that dear Son of his, afforded us captives to sin a way of freedome, viz. a free pardon for all our past sins, upon our present repentance and renovation; a work of the abundant favour and bounty of almighty God,

8. which he hath made to abound, or abun­dantly poured [...] [...] Wherein he hath abounded toward us in all wisdome and prudence,]

Paraphrase 8. Wherein also his infi­nitely wise disposal hath eminently appeared in this (of all others) most probable and powerfull means of bringing home sin­ners to new life and blisse.

9. Having made known unto us the mystery ofhis own [...] his will, according tohis own his good pleasure, which he hath purposed in himself,

10.For the [...] of admini­stration [...] Against, or, According to, for the Kings MS. reads [...] That in the dispensation of the fulnesse of times,to gather [...] he might note b gather toge­ther in one all things in Christ, both which are in heaven, and which are on earth, In the same, in whom we also, [...], for some printed [...] have a full point after [...], and begin the next verse with by [...], even in him:]

Paraphrase 9, 10. Having now by the preaching of the Gospel to the Gentiles also manifested to us that secret will of his, of which there can be no cause or motive rendred, but his own free mercy and purposed resolution, which till now hath been kept as a mystery (no man imagining that God ever intended any such thing.) but which he had long since proposed to himself, and referred in his wise dispensation to be performed and delivered out at this season, in these last and worst times, when the sinnes of men being advanced to such an height, it might rather have been expected that God should proceed to execute vengance on them. This, I say, which was the just time that God had resolved on for this purpose, to gather together his dispersions, as it were, and to unite all in Christ, to bring into the pale of the Church a whole world of believers, the very Gentiles, (see note on Col. 1. c.) all discrimination being remo­ved by Christ through his death and resurrection:

11. In whom also weare be­come his po [...]tion, [...], or, we are ended, for the King's MS. reades [...] have note c obtained an inheritance, being predestinated ac­cording to the purpose of him who worketh all things according to the counsel of his own will,]

Paraphrase 11. Through the same Christ I say, by whom we Jewes have had the will of God revealed to us, now above all that we ever had before, the Gospel being first preached unto us, Act. 3. 26. and those of us which have believed, taken possession of, as of a patrimony, or portion assigned and set apart to God, to serve him in holi­nesse, according to the secret counsel of him, who had long since decreed and determined this, of his own free mercy to us,

12. That we should be to the praise of his glory, who first trusted in Christ:]

Paraphrase 12. To this end, that we that were first converted to Christianity, might publish, and preach, and make known the Gospel to all others, and set it out as illustriously as might be.

13. In whomyou also, having heard the word of truth, the Gospel of your salva­tion, and in whom having be­lieved ye were sealed by the [...], [...] ye also trusted, after that ye heard the word of truth, the Go­spel of your salvation; in whom also after that ye believed, ye were sealed with that holy Spirit of promise,]

Paraphrase 13. By whom also it is that ye Gentiles, though after called, yet now also having heard and believed the Gospel, by which you are escaped out of your idolatrous sinfull course, are in like manner secured, and marked out by God for good, by receiving that Spirit which is promised to believers, and which is the mark of all those whom God receives (see note on c. 4. 30. k.)

14. Which is the note d earnest of our inheritance,for the buying out of the pos­session, [...] untill the note e redemption of the purchased possession, unto the praise of his glory.]

Paraphrase 14. Which is given by God as a pledge or first part of payment of that inheritance which he hath destined to us (grace, pardon, salvation, and all the inheritance that God will instate upon his children) and this on purpose to purchase to himself a peculiar people, living gracious and godly lives, which tends so much to the illustrating of his grace and glory.

15. Wherefore I also,having heard [...] note f after I heard of your faith in the Lord Jesus, and love unto all the saints,]

Paraphrase 15. Considering therefore this mercy of God, as to o­thers, so particularly to you, both knowing my self the good successe of my preaching the faith among you, and having re­ceived advertisement of your great proficiency in it, since the time I was among you, and of that ins [...]parable effect and branch of it, your great charity to all Christians that want your assistance,

16. Cease not to give thanks for you, making mention of you in my prayers,

17. That the God of our Lord Jesus Christ, the father of glory, may give un­to you the Spirit of wisdome and revelation,to the ac­knowledg­ment of him [...] in the knowledge of him,]

Paraphrase 16, 17. I cannot choose but (as I pray for you conti­nually, so) give thanks for you to God continually also; farther beseeching the same God, who is known now to us by a more glorious title then that of the God of Abraham, even the God of our Lord Jesus Christ, whom he hath own'd on earth, and now raised and set at his right hand in heaven, and who is the author, as of raising Christ gloriously from the dead, so of all grace, and blisse, and glory to all that are obedient to the faith, that he will bestow on you all things needfull to a Christian Church, the gift of understanding the highest natural and spiritual truths, the skill of veiling the highest conceptions, speaking parables, &c. and of understan­ding and interpreting prophecies, and discerning Christ and his doctrine in them; See note on 1 Cor. 1. c.

18. The eyes of your understanding being inlightened, that ye may know what is the hope of his calling, and [...] what the riches] is left out in the King's MS. what the riches of the glory of his inheritance in the saints,]

Paraphrase 18. That by this means of illumination ye may be fur­nish'd to all spiritual uses, discerning throughly what is the benefit of his calling us to Christianity, and what the glorious blessed condition of those graces of his which are distributed among Christians here (as also of those endlesse joyes, which are now instated on all penitent obedient faithfull servants of his) as an inheritance to the children, infinitely above that Canaan that was bestowed on Abraham's posterity;

19. And what is the exceeding greatnesse of his power to us-ward who believe, according to the working of his mighty power,

20. Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places,]

Paraphrase 19, 20. And withall the infinitenesse of his power that hath been engaged in this work toward us believers in subduing our enemies, sin, and death the punishment of sin, and raising us sinners, first to a new, and then to an eternal life, which was a work of the same omnipotence with that which he first evidenced in that miraculous raising of Christ from the grave, and exalting him to the highest degree of glory, next to himself in heaven, (An embleme and essay of the methods which he hath now used toward us, by the preaching of the Gospel to raise us from the grave of sin, to a new Christian life, and from thence to a glorious eternity)

21. Farre above all principality, and power, and might, and dominion, and every name that is named, not onely in this world, but also in that which is to come;]

Paraphrase 21. Farre, infinitely farre above all those rulers and po­tentates (that have but fading power) by whom he was here put to death, ye above the highest degree of Angelical powers that inhabit heaven to all eternity;

22. And hath put all things under his feet, and gave him to be head over all things to the Church,]

Paraphrase 22. And by so doing gave him victory and superiority over all his enemies, and constituted him the Prince of his Church, who should till the day of doom have in his hands the sole disposing of that (every one that is placed in any power therein, moving regularly, and subordinately to him.)

[Page 616] 23. Which is his body, the fulnesse of himwhich is altogether complete, or filled, or perfected to all things, [...] that filleth all in all.]

Paraphrase 23. The Church, I say, which is the body of Christ, and so is required to make him perfect in this relative perfection (as the body is required and necessary to the perfection of the head) though absolutely considered, he is most exactly perfect of himself, (see note on Rom. 11. d.)

Annotations on Chap. I.

a Note: [...] V. 4 Chosen us in him] What is the notion of [...] chusing, in this and all other places, will be found set down at large, Note on 1 Pet. 2. c. All that must here fitly be enquired is, [...] what is meant by [...] Gods chusing in Christ. And that will best be discerned by comparing it with the phrase [...], blessing us in Christ ver. 3. For that the blessing and the electing belong to the same matter, appears by the [...] according as, [...] a term of proportion or simili­tude in the front of this verse, which makes the con­nexion betwixt them thus, that God hath blessed us in Christ, according as he hath chosen us in Christ, that is, that his actual, present blessing them, at that point of time, was correspondent to what God had decreed be­fore the foundation of the world. Now what the bles­sing there spoken of is, appears in general by the ad­dition of [...], and [...], a spiritual blessing, or blessing in things which belong unto heaven; and again by the predestination (in order of nature precedent to it) which is specified to be [...] to adoption; and lastly, by what is here added, [...], for us to be, or that we should be holy, and unblemish'd before him in love: all which specifie the matter of the election here spoken of to be the same as of his blessing of us, viz. our holy blameless conver­sation, such as becomes sons of God, a spiritual, Chri­stian obedience in all manner of piety and charity, such as Christ came to plant in the world, and in which re­spect he is said to bless us in turning every one from his iniquities, Act. 3. 26. and so 'tis here distinctly added c. 2. 10. that good works are the things to which God hath before prepared (that is, elected) us, that we should walk in them. This then being the general mat­ter of the election here spoken of, (not salvation, or bliss in another world, but) holiness, or piety here, is yet farther determined, or limited, by the [...], or [...], [...] in him, or in Christ, specifying Christ to be the means of bringing all, particularly the Gentiles, to this holy life, from all eternity predetermined by God to doe so; as in that place of the Acts God sent him thus to bless us. And this Christ hath done by revealing Gods Will both in the precepts which contain this holy and blameless life in them, and by his promises, which so strongly and powerfully invite and oblige, and by his terrors, or threats, which engage us to the perfor­mance of his precepts; and so again by the miracles, &c. which signifie him to be sent by God, but especi­ally by his death and resurrection; the first to testifie the truth of what he preach'd, and withall to expiate for our sins, and strike, and seal in his blood a covenant of mercy with all, Gentiles as well as Jewes, of par­don of foregoing sins, upon condition of reformation and amendment, and of giving strength and grace to perform what God now under this Covenant requires of us (without which as we should have had no en­couragement to amend, so we had been utterly unable to have performed that work of reformation:) and the second to confirm from heaven that he dyed an inno­cent person, in the testimony of that truth thus owned by his father, and by enstating him in that power and dominion at Gods right hand, to enstate on him also the power of actual giving that grace to Gentiles as well as Jewes, which by his death he purchased for all. This then is the plain meaning of Gods electing in Christ, &c. Gods free, undeserved mercy in decreeing to bestow Christ upon all, as the means (of all other most effectual) to engage and bring men to holiness and purity of life, that is, by what Christ hath done and suffered for Gentiles as well as Jewes, to call and bring home sinners of all sorts to repentance. And this farther appears v. 9, 10. where the mystery of his Will according to his own good pleasure (which is all one with his election here) is specified to be the [...] the gathering all things, that is, Jewes and Gen­tiles, together in Christ, that is, making Christ the means of calling and bringing in the most Idolatrous Gen­tiles, as well as Jewes, to receive the faith, and obey the commands of God in Christ. And this is the sub­ject of a great part (see ch. 2.) of this ensuing Epistle. All which as it makes the vocation of the Gentiles as well as Jewes to be the matter wherein Gods election here is terminated, (and is very farre from denoting any irrespective Decree, of bestowing eternal salvation on some few, which includes the absolute rejection or dereliction of all others) so it no way inferres their faith or repentance to be irresistibly wrought in them by this Decree of election, or by the means determined therein, but only that God hath in Christ pitch'd on most wise, most powerfull, most efficacious means of cal­ling, and melting even the Gentiles, the worst of men, which he likewise foresaw would be effectual on many by the power of his grace, though many others through their own obstinacy would contemn, and not make use of it.

b Note: [...] V. 10. Gather together in one] [...] in Arith­metick signifies a summe, [...] the putting many members together into one; hence [...] to put many severals together, and when 'tis used of speech, then 'tis to speak briefly and summarily, Eccles. 32. 8. and so saith Chrysostome, [...], &c. to contract a long discourse into few words. It is used in military affairs for the contracting or put­ting together scattered souldiers into one troop. In Rhetorick it is the repeating and gathering the head of the former discourse or oration. In all, it is the bring­ing into one those that were several, and so it is here the uniting and joyning together of those that were dispa­rate and served before; the same that in the parallel place Col. 1. 20. is [...] and [...] binging all to an agreement or pacification.

c Note: [...] V. 11. Obtained an inheritance] [...] (if [...] be the right reading) signifies, to be taken as a [...], lot or patrimony, in the passive voice and sense. Now the [...] among the Hebrews were those porti­ons of land that fell by lot to any in the division of a land or estate, as in the first division of Canaan, Judah had his lot, or portion, or division, Reuben his, and God was Levi's lot, or inheritance, or possession, as we call it. So in like manner, when in the division of the world into Jewes and Gentiles, God chose the Jewes, they were said to be his [...] or portion, Deut. 4. 20. and so believers or Christians are now styled 1 Pet. 5. 3. and in a more peculiar manner they that preached the Gospel, the Apostles, who seem to be here noted by the [...] (raising it somewhat higher then those had had the knowledge of his Will v. 9.) and surely are the [...] we v. [...] 12. and [...] the first that hoped, or believed in Christ, and who, as such, were before others prefer­red [Page 617] to that dignity. And so accordingly have all that have served God in the ministery been called God's [...] or clergie, by whom therefore they are here said [...], to become Gods peculiar possession, or portion. But the Kings MS. hath not this word, but onely [...], we were called.

d Note: [...] V. 14. Earnest] The Greek [...] is a Syriack word, [...] from [...] contraxit, mercatus est, fide­jussit, to make any bargain, as it signifies Gen. 38. 17. a pledge or first part of a payment, which is an assu­rance, or security, that the rest of the whole price shall not fail to follow. This is it which in English is pecu­liarly called the Earnest, that which confirms and as­sures the bargain. And so the Spirit and gifts thereof after the Ascension of Christ poured out not onely upon Jewes but Gentiles, is the pledge or earnest paid by God, the first part of the price which he hath a­greed to give for the bringing in and redeeming the Gentiles out of the hands of Satan and sin, to be the servants of the living God: Those many other graces and rich treasures consequent to that gift, pardon of sin, increase of grace, and at last salvation it self, being the residue of the price, [...] and here called [...], our portion, or that which we receive in the bargain, in this great purchase of Gods, his work of redeeming of souls.

e Note: [...] Ib. Redemption] What [...] signifies will be seen Note on Heb. 10. d. and on 1 Pet. 2. e. Here it must be taken not for the action of acquiring or posses­sing, but the persons that are so acquired, all one with [...], a people for a possession, or, which is all one, [...], a peculiar people, Tit. 2. 14. that is, a Church of pure Christian livers, which are here said to be to the praise of his glory, as in the place of S. Peter, That they may shew forth the power, or virtues, of him that hath called them out of darknesse into his marvellous light. As for [...] ransoming or redeeming, that is used sometimes for temporal deli­verance, [...] redeeming, or rescuing, the body out of persecutions and calamities, (see Rom. 8. Note l.) but here for spiritual deliverance from the power of reigning sin, as Tit. 2. 14. [...], redeeming from all iniquity, rescuing from all wicked life. [...] And so [...] is no more then that which is mentioned of Christ, Lu. 1. delivering men from their spiritual enemies, ransoming them from those servile habits of sinne wherein they lived, that they may serve him in holinesse, &c. Here­by may also appear what is meant by the [...] day of redemption cap. 4. 30. that redemption which had here been mentioned, the redeeming them out of their course of sin to the service of God (every one that is redeemed being his goods, possession, ser­vant, that bought him) and so the sealing them by the Spirit to the day of redemption there, is perfectly agree­able to the sealing them here, by the same Spirit, v. 13. to this redemption of God's peculiar people, God's sending his Spirit and the gifts thereof among the Gen­tiles (which was done at the first preaching the Gospel to them) being the marking them out as God's pur­chase, such as are to be servants of his, and being so, shall be accomplish'd and crown'd by him.

f Note: [...] V. 15. After I heard] The word [...] to hear is an­swerable to the Hebrew [...], and that signifies to know, as well as to hear, and is sometimes rendred [...] and [...] to know: And so it seems to be used in this Epistle, [...] ch. 3. 2. [...], If indeed ye have known, not heard, for his Apostolick Commission to the Gentiles, which is the thing there spoken of, was that which they to whom he had preach'd must needs known immediately, and not by hearsay onely. And so here their faith was a thing known by him also, and not onely heard; though it is also true, that their growth in the faith since he was there, and the evidences of their charity might be brought to him by the advertisement of others. Thus ch. 4. 21. If ye have heard him is, if ye have known.

CHAP. II.

1. AND you hath he quickened, who were dead in trespasses and sins,]

Paraphrase 1. And you heathens lying like so many carcasses, desperately gone in all kind of sins (see note on Lu. 15. c.) hath God quickned and raised to now life, v. 5. (all between being to be read as in a parenthesis)

2. Wherein in time past ye walked according to the course of this world, accor­ding to the Prince of the power of the aire, the spirit that now worketh in the chil­dren of disobedience,]

Paraphrase 2. You, I say, that for so many years together lived formerly, & securely went on in the Epidemical sins of the nations, the customes of the Gentiles world, following the direction of your Idol false Gods, (who prescribed all villany in their worships) that is, of Satan, that hath such power here below, and doth still exercise his power among all that have not received the Gospel of Christ,

3. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and ofimagina­tions, [...] the mind, and were bybirth [...] nature the children of wrath, even as others.]

Paraphrase 3. Among whom we of the Gentile Church of Rome from whence I write, former­ly lived, and yielded our selves to those sensual sins and idol-worships which our lusts and our phansies were pleased with, and so went on in those heathen customes, which did universally overspread them, and were born, and lived, & continued in a damning condition (see note on 1 Cor. 11. f.) as all other heathens did.

4. But God who is rich in mercy, for his great love wherewith he loved us,]

Paraphrase 4. But God, who is infi­nitely mercifull, beyond what we can ask or think, without any thing in us to invite him to it, meerly out of that kindnesse of his which he bare to us, as we were in that sad desolate condition of sin and misery,

5. Even when we were dead in sins, hath quickned us together with Christ, (by grace ye aredelivered, [...] saved)]

Paraphrase 5. Hath by that power by which he raised Christ from the grave, raised us out of this heathen state of all kind of impieties, a state so farre from meriting any such dealing, that it deserved nothing but utter desertion (and therefore 'tis as wonderfull an act of goodnesse and mercy in God, that we are thus rescued, and escaped out of that condition by the preaching of the Gospel to us (see Heb. 13. c.) as it was for Lot, when he was by the Angel led out of Sodom, and commanded to escape for his life, &c.)

6. And hath railed us up together, and made us sit together in heavenly places in Christ Jesus,]

Paraphrase 6. And as he hath quicke­ned us out of this spiritual death, so in Christ our head he hath also in assured hope raised us up from the dead, and set us with him in heaven: For he sitting there, which is our head, we are at present not unfitly said to sit there also, and shall infallibly come thither in due time,

7. Thaton the en­suing ages [...] in the ages to come he might shew the exceeding riches of his grace, in his kindnesse toward us, through Christ Jesus.]

Paraphrase 7. By which means he hath given an eminent testi­mony to all ages that shall follow this of the Apostles, how exceedingly gracious he is to those that live under Christianity (which is called The age to come, see Mat. 11. note a.) by those undeserved mercies shewn unto us, by giving us Christ and his Gospel to be revealed to us.

[Page 618] 8. For by grace are yedelivered [...] saved through faith, andthis is not from you, [...] that not of your selves; it is the gift of God:]

Paraphrase 8. For you are delivered out of that heathen state by the meer undeserved mercy of God, who might justly have left you in it without ever calling you (who had so sinned against nature) out of it; and the preaching of the Gospel, which hath been the means of rescuing you thus, is a meer free, undeserved gift of God, the matter of the Gospel being no way to be known, but by divine revelation, and God having sent Christ, and Christ his Apostles, to make that known unto you, without which you had never heard, as without hearing you could never have believed, such supernatural truths, (see Rom. 10. 17. and note on Heb. 13. c.) and all this an act of Gods free will and mer­cifull pleasure;

9. Not of works, lest any man should boast.]

Paraphrase 9. Not from any merits of yours to move God to it, that so all may be imputed to him, nothing at all unto your selves.

10. For we are his workmanship, created in Christ Jesus unto good works, to which God hath before pre­pa [...]ed us, [...] which God hath before ordained that we should walk in them.]

Paraphrase 10. For we are formed anew by God, and as it were out of a state of nothing (the heathen idolatry, in which we were) raised by the preaching of the Gospel to a being, and a life, and so are as so many new creatures of his creating, on purpose that we should bring forth fruit, live Christianly, and that we might doe so, he hath accommodated us with all things which may be any way usefull to that end.

11. Wherefore remember that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands,]

Paraphrase 11. And this considerati­on and remembrance may be usefull to you, viz. that by birth or natural generation ye were originally Gentiles, called the uncircumcised by the Jewes, who had that circumcision in their flesh wrought by the hands of men,

12. That at that time ye were without Christ,farre re­moved from the citizen­ship of Is­rael, [...] being aliens from the common­wealth of Israel, and strangers from the covenants of promise, having no hope, and Atheists [...] without God in the world.]

Paraphrase 12. That being then with­out Christ, ye lived in a very distant manner from the Is­raelites, both in respect of customes and laws, but especially of the worship of God, were justly detested, and not permitted to live among them; and for the promises made to Abraham, ye were utterly strangers from them; and so in the first respect you had no God, nothing but Idols to worship, and in the latter, no kind of hope of good to entertain your selves with.

13. But now in Christ Jesus ye, who sometime were afarre off, are made nigh by the blood of Christ.]

Paraphrase 13. But now, in stead of that great distance formerly kept, an affinity and league hath been made between you (see Act. 20. 39.) Gentiles and Jewes, and Christ's blood hath been the solemn rite by which that league (after the manner of the Eastern nations, which use that ceremony of blood in making leagues) hath been struck.

14. For he is our peace, who hath made both one, and hath broken down the note a middle wall of partition between us:]

Paraphrase 14. For [...]he is our peace­maker, and hath joyned those two distant people into one, having, as it were, broke down or removed that little sept or wall in the Temple, that separated the court of the Jewes from that of the Gentiles, and so hath laid all common, brought them both into his Church to live without any discrimination of ceremonies, &c.

15. Having abolishedthe enmi­ty by his own flesh, the Law of command­ments by doctrines, [...] in his flesh the enmity, even the Law of commandements, contained in ordinances,that he might form the two by himself (or, together; for the King's MS. reads [...]) into one new man, [...] for to make in himself, of twain, one new man, so ma­king peace,]

Paraphrase 15. Having by his suffer­ings brought the Gentiles that believe to that condition, that the people of God ought not to look upon them as enemies, and persecute them, as now the Judaizers do, for neglecting the Ceremonies of the Mosaical Law, and by the doctrine of the Gospel taken away the obligingnesse of the Mosaical pre­cepts, which made the conversing with the Gentiles, eating their meats, &c. unlawfull also, that so he might form them both together into one new man, making an agreement or peace between them,

16. And that he might reconcile both unto God in one body by the crosse, ha­ving slain the enmityupon it, [...] thereby;]

Paraphrase 16. And having united them one to another, might also reconcile them to God, having by his sufferings taken away all quarrel or falling out, whether betwixt God and them, or (especially here) betwixt Jew and Gentile, having died for both indifferently, and thereby sealed his covenant of mercies to both.

17. Andhe hath come and [...] came and preached peace to you which were afarre off, and to them that were nigh.]

Paraphrase 17. And accordingly it is that he hath by his Apostles (see note on 1 Pet. 3. e.) preached the Gospel, and in it all kind of good news to you Gentiles, as well as to the Jewes.

18. For through him we both have an accesse by one Spirit unto the Fa­ther.]

Paraphrase 18. For by the covenant made in him, we have both admission afforded us, and confidence to approach to God as to our father, having the Spirit of Christ to intercede for us, both Jewes and Gentiles.

19. Now therefore ye are no more strangers and foreiners, but fellow-citizens with the note b saints, anddomesticks of God, [...] of the houshold of God:

20. And are built upon the foundation of the Apostles and Prophets, Jesus Christbeing the corner stone of it [...] himself being the chief corner-stone.]

Paraphrase 19, 20. And so now ye are no longer foreiners, as the Gentiles were wont to be cal­led by the Jewes, but taken to be fellow-citizens with the Jewes, and members of Gods family, that is, received into the Church, into the number of believers, added to that building of which Christ was the corner-stone, and the Apostles and Prophets joyned to him, as the foundation built thereon.

21. In whom all the buildingbeing compacted together, will en­crease [...] fitly framed together, groweth unto an holy templefor [...] in the Lord.]

Paraphrase 21. On whom all Chri­stians being built, and Jewes & Gentiles, how distant soever formerly, united now, and knit together, are thereby enabled to continue in that unity, and make up one Christian Church, to adore and worship God together.

22. By, or Through, [...] In whom you also are builded together for an habitation of God through the Spirit.]

Paraphrase 22. Being also by Christ thus united, that he may come and reside among you, by communication of all those benigne influences which flow down to your Church from the Spirit of Christ.

Annotations on the Epistle to the Ephesians. Chap. III.

a Note: [...] V. 14. Middle wall of partition] We have oft spoken of the Gentile Proselytes, the second sort of which, those of the Gates, which were not circumcised, were by the Jewes so farre accounted unclean according to the Law, that they were not permitted to come into that court of the Temple, called holy, where the Jewes were. So it is charged upon them as a fault, Ezek. 44. 7. that they had brought into Gods sanctuary strangers, &c. and Act. 21. 28. on Paul, that he brought Greeks into the Temple. The Proselytes of righteousness indeed, those that had undertaken the whole Law, which were circumcised, &c. they were admitted with the Jewes into the inner court: but these other onely into the outer court, called the court of the Gentiles, and the unclean, in which respect it is that the Temple is called the house of prayer to, [...] or for, all nations, Mar. 11. 17. because in that court the Gentiles were admitted to pray. In the second Temple these courts were divided one from the other by a little sept of stone, three cubits high, cal­led, saith Josephus, by the Hebrews [...], and by the Greeks [...], by the author of the book of Macca­bees (1 Mac. 9. 54.) [...], the wall of the inner court of the sanctuary, which Alcimus there commanded to be taken down. On this wall was written in many places [...], that no alien might go within. The first mention of this law in Josephus is Ant. l. 12. c. 3. where he sets it down as a sanction of Antiochus, [...], that no alien might enter into that court of the sanctuary, which was inclosed with the sept, (so [...] signifies a court en­closed.) So again l. 15. c. ult. in the description of the Temple buil [...] by Herod, there is mention of [...] a sept, which incompassed the [...] or court, whereon there was a prohibition [...], that any of another nation should enter. This is called by him [...], and [...], a partition of stone, or a sept of a stone-partition, the word [...] from [...] (an oake primarily, then any kind of tree) being [...] a partition (the word that is here used) made of timber, [...] and vulgarly used for any kind of partition▪ though here of stone (as a leaden ink-horn, or a silver box among us.) This doth Gorioni­des affirm to have been a silver wall, betwixt the San­ctuary and the porch, with a golden doore in it, (but this I suppose not that the masse of the wall was silver, or of the doore gold, but that they were silver'd and gilt over) on the upper post of which, saith he, there was a golden sword of twelve pounds of gold, on which were written these words, [...], A stranger that comes neer shall die. That this is it which is here called most expresly [...], the middle-wall of partition, there is no question; and this Christ is said to take down, by making the Jewes and Gentiles for the future, without any discrimination, one sheepfold under one Christ. To this sept and prohibi­tion of entring, as it stood among the Jewes, that of Ecclesiasticus 19. 29. seemeth to referre, where the man of the house is said to turn the stranger out of doores, as out of the Sanctuary or inner court, [...], Goe out, stranger, from the presence of glory, that is, as strangers were com­manded to go out of the Temple, where was the sche­china or appearing of God, which is ordinarily called [...] glory. [...]

b Note: [...] V. 19. Saints] That [...] saints here signifie the Jewes, will appear by the opposition to [...] strangers before; for in respect of the Jewes it was that they were called strangers, they being the only people of God before, and now the Gentiles, that were but [...] strangers (vulgarly known by that name) being recei­ved in to be [...] fellow-citizens; with whom? why, with the same to whom they were strangers, that is, the Jewes. Thus doth Procopius interpret it in Isa. p. 683. who accordingly calls the Jewes [...] the nation made up of the holy fathers: which saying of his gives the reason of this phrase, why the Jewes are called [...] holy, viz. in re­spect to the Patriarchs, Abraham, &c. who were truly [...] saints, to whom the promises were made, to the participation of which the Gentiles are now called.

CHAP. III.

1. FOR this cause I Paul, the prisoner of Jesus Christ for you Gentiles,]

Paraphrase 1. Hereupon I Paul, as an Apostle, so at this time a prisoner also of Jesus Christ, who am persecuted for this one thing, because I preach to the Gen­tiles, and according to the doctrine of Christ vindicate the liberty of the Gentile converts, and the no-necessity of circumcision to them (see note on Gal. 2. c.)

2. If ye have heard of the dispensation of the grace of God, which is given me to you-ward;]

Paraphrase 2. Which you cannot chuse but know, if you understand (see note on c. 1. f.) any thing of my Apostleship, my commission to preach and constitute Churches among you Gentiles.

3. How that by revelation he made known unto me the mystery (as Ihave afore written [...] wrote a­fore in few words,

4. Whereby when ye read ye may understand my knowledge in the mystery of Christ)]

Paraphrase 3, 4. To wit, that Christ shewed to me by revelation, or vision, that great secret of sending the Gospel to the Gentiles (of which I have said a little already in this Epistle c. 1. 9, &c. by which you may discern (if you read and consider) somewhat of that secret or mystery which I speak of)

5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit,]

Paraphrase 5. Which mystery in the former ages was so farre from being revealed to men, that it was generally thought unlawfull to converse or have any thing to doe with the Gentiles, till now the contrary hath been revealed (as to Peter, Act. 10. so) particularly to me v. 3. and generally to the Apostles and others (that received visions to that purpose, and extraordinary gifts for the benefit and use of the Church, the gifts of tongues, &c. on purpose that they might preach to all nations,)

6. That the Gentiles should be fellow-heirs, and of the same body, and par­takers of his promise in Christ by the Gospel,]

Paraphrase 6. viz. That the Gen­tiles were to be taken in with the Jewes into the same inheritance, and have part in all the pardon and grace, acceptation and reward, which is now made over to believers in Christ, that they were to be members of Christ, and so receive influences from the head, (as well as the Jewes) that they were to partake of all the promises made in Christ, and that the preaching of the Gospel to them was to be a means of all this;

7. Whereof I was made a minister, according to the gift of the grace of God given unto me, by the effectual working of his power:]

Paraphrase 7. In which work I have been made use of as an in­strument, God out of his free grace to me, that was a persecutor, being thus pleased to employ me, and by the gift of tongues and miracles, &c. fitting me for the discharge of it.

[Page 620] 8. Unto me, who am lesse then the least of all saints, is this note a grace given, that I should preach among the Gentiles the unsearchable riches of Christ,]

Paraphrase 8. I, I say, who am the un­worthiest person, and most unfit for such an office, have yet had this dignity, this favour, this commission vouchsafed to me, to make known to the Gen­tiles this bounty of Christ's toward them, in receiving them freely into covenant, without those impositions of circumcision &c. which were required of the Jewes: A thing which could not by any clue or search have been found in the Jewish Law, if Christ had not commanded, and I and other Apostles received revelation to doe it;

9. And to make all men see what is thecommuni­cation [...] fellowship of the mystery which hath been hid from the ages [...] from the beginning of the world hath been hid in God, who created all things by Jesus Christ;]

Paraphrase 9. And to let all men see what this mystery is which hath so long lain hid in God (who, as he created all things at first by Jesus Christ, so hath now wrought this great work of new creation, of regenerating the Gentiles, calling them out of their heathen idolatries by Christ also) but is now communicated to the world; (see note on Acts 2. d.)

10. That now [...] To the intent that now unto the principalities and powers in heavenly pla­ces might be known by the Church the manifold wisdome of God,]

Paraphrase 10. That by what is now done in the Church, the very Angels may now come to know that which before they knew not, the great variety of God's wise dispensing of things, as in his dealing formerly with the Jewes, so now in calling the Gentiles to the light of the truth, and knowledge, and practice of all Christian virtue,

11. According to thefore-dispo­sing of the ages, [...] eternal purpose which he purposed in Christ Jesus our Lord,]

Paraphrase 11. According to that which he had before-hand de­creed in Christ, of the several ages of the world, to dispose things after that manner, that in the last age these worst of men, the heathen idolaters, should have Christ revealed to them;

12. In whom we have boldnesse, and accesse with confidence by the faith of him.]

Paraphrase 12. Through whose medi­ation the Gentiles, all that be­lieve, have now boldnesse given them and liberty to approach (see note on Joh. 7. a.) and addresse themselves to God, with con­fidence of reception and acceptation.

13. Wherefore Iintreat yo [...] not to be dishea [...]ed [...], or, I desire of pray not to be, or that I be not troubled; so the Syriack, that my spi­rit be not troubled. desire that you faint not at my tribulation for you, which is your glory.]

Paraphrase 13. And therefore I that am persecuted for this reason peculiarly, because I preach to the Gentiles (which the Jewes think to be unlawfull, and 'tis not strange they should, when it was a mystery not formerly revealed to the very Angels, v. 10.) doe desire and pray first for my self (as after he prayes for them, v. 16.) that I be not amated at any thing that befalls me in this cause; or I doe beseech you and pray for you that you be not discouraged, or stopt, or amated (see note on Luk. 18. a.) in your course, upon consideration of the sufferings that have fallen on me for your sakes, (that is, because I converse with and preach to you, or assert this dealing of God toward the Gentiles) which should be rather matter of glorying or rejoycing to you.

14. For this cause I bow my knees unto the Father of our Lord Jesus Christ,]

Paraphrase 14. For this cause I hum­bly beseech God daily for the sake of his dear son Christ Jesus our Lord,

15. Of whom the whole family in heaven and earth is named,]

Paraphrase 15. (Through whom it is that the whole world of men, Gentiles as well as Jewes (see note on Col. 1. c.) are now acknowledged and owned by God as children, called after his name, Christians, received into his family upon their receiving of the faith)

16. That he would grant you according to the riches ofhis own [...] his glory, to be strengthnedin power by his own Spirit, [...] with might by his Spirit in the inner man,]

Paraphrase 16. That according to the abundance of that power by which he hath called you to the faith, and wrought in you obedience to it, he will also by his Spirit give you to grow in all in­ward strength and abilities of the soul, to perform all holy duties,

17. That Christ may dwell in your hearts by faith,being roo­ted & foun­ded in love, that ye may be able, [...] that ye being rooted and grounded in love,]

Paraphrase 17. That ye may continue constant in the faith of Christ, and by your zeal and sincerity of love toward him be so fastned to him (as a tree that hath taken deep root, or as a buil­ding firmly founded) that no temptation or persecution be able to shake you, v. 13.

18. May be able to comprehend with all saints, what is the breadth, and length, and depth, and height,

19. And to note b knowor, the su­perlative love of the knowledge of Christ; for the Ks. MS. reads, [...] the love of Christ, which passeth knowledge, that ye might be note c filledto [...] with all the fullnesse of God.]

Paraphrase 18, 19. That ye may be perfectly skilled, (as all holy men should be) in the know­ledge of immense wisdome, and other attributes of God (Joh. 11. 8, 9.) or (as the antients are willing to understand these dimensions) understand and search into the immensity of Christ's love to us, best expressed by the several dimensions of the crosse to which he was fastned, being extended upward, and downward, and on both sides; I mean, that unspeakable and unfathomable love of Christ, the knowledge of which is a science of great concernment unto us, farre beyond all that mysterious knowledge that the Gnosticks boast of; or to consider the infinite mercy of God in revealing Christ unto us, that this may inflame your hearts with the love of God, who thus lo­ved, us, and so fill you with that virtue which is most divine, 1 Joh. 4. 16. and which will fortifie you against all the persecuti­ons which are now apt to discourage you, 7. 13.

20. Now to him that is able to doesuper a b [...] ­dantly [...] to [...] exceeding abundantly above all that we ask or think, according to the powerwhich is wrought a­mong us [...], or, among you, for the Ks MS. reads [...] that worketh in us,]

Paraphrase 20. Now to that all-wise and all-mercifull God, that can doe most abundantly above what we can imagine, and will doe liberally above what we can pray for to him, an evidence of which we have in that mighty work which is now wrought among you, in the preaching of the Gospel, and affording such miracles to be done among the Gentiles,

21. Unto him be glory note d in the Churchor, and, or even by Christ, for the King's MS. reads [...] by Christ Jesus, throughout all ages, world without end. Amen.]

Paraphrase 21. To him be all honour ascribed through Jesus Christ, by what is now done in the Church, even by the means of the faith and doctrine of Christ, which is now preached to the Gen­tile world: And may this for ever tend to the glory of God, and not only at this present time, but among all posterities, through all parts of the world. Amen.

Annotations on Chap. III.

a Note: [...] V. 8. Grace] The word [...] here, and [...] in other places 1 Tim. 4. 14. signifies some special favour of Gods in order to some charge or office, that especi­ally of the ministery. So when Levi is called Gods holy one, Deut. 33. 8. the word there used in the He­brew is [...], not thy [...] so properly, (that would be [...]) as thy [...] signifying [...] favour here; and so the person to whom the [...] be­longs, is he that is favoured by God in a special man­ner, preferred to such a dignity (an office) before o­thers, without consideration of any dignity in the per­son, onely upon the free mercy and good pleasure of God.

b Note: [...] V. 9. Know] The meaning of this verse will not easily be pitch'd on, because it is not certain whether the reading be [...] or, [Page 621] as the Kings MS. reads, [...]. If the first be the right reading, it must then be rendred the love of Christ which exceedeth know­ledge; where the comparison being laid betwixt the love of Christ and knowledge, and the love of Christ being by ver. 18. determined to signifie Christs love of us, the knowledge must probably signifie those things which the Gnosticks pretend to know, and boast so much in that knowledge; and so to know the love of Christ, which passeth knowledge, is to study and contemplate that one subject, Christs infinite love to us, which is in­finitely more worth our studying then what they boast of: and so this is no improbable sense of the place, that the Apostle having prayed that they may comprehend the immense love of Christ toward them, [...] v. 18. should adde also, that they may know that love of Christs, which excelleth knowledge, that is, (as the Gnosticks are very proud of their deep and secret knowledge, and place great perfection therein, so they on the other side should) look upon the huge love of Christ toward them, such as being considered, will by way of grati­tude incline them to suffer any thing for his sake, in opposition to being discouraged at tribulations, v. 13. and to possesse their hearts of that, as that which is farre more worth their thinking of and studying, then the highest knowledge or skill of mystical interpreta­tions, which the Gnosticks so pretended to. As for the notion of [...] for knowledge simply taken, so as to exceed knowledge should signifie unsearchable, unintelli­gible, that cannot probably be the meaning of it, when at the same time he prayes they may know it, and be­sides the Genitive case [...], being the note of com­parison, seems rather to referre to the former notion, to compare love and knowledge together, and preferre the former. But if the other be the right reading, then the rendring will be plain, [...] the exceeding love of the know­ledge of Christ: and though that be capable of severall interpretations, whether first, the love of God in revea­ling, and of Christ in vouchsafing to be known to us, or secondly, our love of Christian knowledge; yet the former will be more commodious, because more agree­able to v. 18. where it is Gods love toward us that they are to comprehend, and this is one speciall branch of that, his revealing his Son unto us; to which also it is consequent, that we should (which is the point in hand v. 13.) adhere constantly to him, endure persecutions, and not suffer our love to be cooled by them. And to this interpretation the words which fol­low will well connect, [...], &c. that ye may be filled to all the fulness of God, (see note c.) as an ef­fect in us of this knowledge, or consideration of Gods infinite love toward us.

c Note: [...] Ib. Filled with all the fullness of God] [...] to fulfill signifies to fill up vacuities, to perfect, to complete; see Note on Mat. 5. h. so here having recommended to them the [...] exceeding love, or cha­rity, of God toward them, viz. rich love, and pro­mises of God in Christ, he adds that they may be fulfil­led, that is, (as an effect of their consideration of Gods love towards them) filled up and perfected to the high­est pitch that God now in Christ requires of us, and that is properly called [...], [...] all the fulness of God, that is, all that perfection of charity to which God in Christ hath designed to elevate the Christian, and wherein in a manner all Christianity doth consist, and to which we are engaged by his love to us.

d Note: [...] V. 21. In the church] The variety of reading, ei­ther with, or without [...] and, makes it doubtfull how this verse should be rendred. If it be without [...] and, then it must first be observed, [...] that the preposition [...], signifying sometimes in, as in a place (and so it may possibly be here, in the assembly of Christians for ever) signifies also through and by; and so it may most pro­bably signifie here, and be all one with [...] by the Church v. 10. that as there the various wisdome of God was demonstrated by the Church, that is, by Gods dealing in it, so here that various wisdome and mercy of his should be acknowledged with thanks­giving. And then, [...] though 'tis possible [...] may ad­here to [...] and so be rendred, the Church in Christ Jesus, that is, the Christian Church; yet because probably, if that were it, it would be expressed by re­peating the article [...] after [...], as it is 1 Cor. 1. 2. therefore it will be more reasonable to render [...] through Christ, as the mediator through whom as we pray Rom. 1. 8. so we give thanks and praise to God also. And so the meaning will be, All honour and glory be unto God through Jesus Christ (by whom these mer­cies are conveied to us) for, or by, or through the Church, that is, through those gracious and wise dispo­sals of his, that are now wrought by receiving the Gentiles into the Church, a thing which is likely to have main influence upon all posterities of the world for ever. But if the [...] be taken in, (as in that antient MS. it is) then as that must necessarily connect [...] and [...], Church and Christ, whether it be ren­dred and or even, so the [...] cannot signifie in, as in a place, because that cannot be applied to [...] in Christ, but must necessarily be rendred by, or through, and the Church and Christ must be the two means (though perhaps those two knit into one, by rendring [...] even) whereby this glory is to come in to God, and so is ascribed to him, thus, All glory be to God the Father, the wise disposer of all, through that which is now done in the Church, and, or even, through what hath been done by Christ, in reconciling the Gentiles, and bringing them into the same fold with the Jewes, making up one Church of both.

CHAP. IV.

1. I Therefore the prisonerin [...] of the Lord,exhort [...] beseech you that you walk worthy of the vocation wherewith ye are called,]

Paraphrase 1. I therefore the Apostle that am at this time a prisoner for the cause of Christ, ch. 3. 1. (from whence to this place seems to be one long parenthesis, see note on Gal. 2. c.) doe exhort you to behave your selves like parsons that have been vouchsafed by God that great mercy of revealing Christ to you in your Gentile state.

2. With all lowlinesse and meeknesse, with long suffering, forbearing one an­other in love,]

Paraphrase 2. And that must be by the exercise of that Christian charity, and those many effects of it, (1 Cor. 13. 4, 5.) a lowly opinion of your selves, a mild behaviour toward others, a pa­tient bearing (opposed to revenging) of injuries, much more of weaknesses and ignorances,

3. Endevouring to keep the unity of the Spirit in the bond of peace.]

Paraphrase 3. Labouring your utmost to preserve that unity in the Church, which is kept in the body, by being animated by the same Spirit, and by being joyned one member friendly and peaceably to another, by sinews, &c. that is, unity of charity, as the Spirit, and of outward communion, as the sinews, to knit you all together into a peaceable Church, loving, and living peaceably one with another.

[Page 622] 4. One body [...] There is one body and one spirit, even as ye are called in one hope of your calling;]

Paraphrase 4. That as ye are one so­ciety, one body of Christi­ans, so ye may have one soul, as it were one Spirit of love to animate that body, according to that one aime (in which you all conspire, and to the obtaining of which Christianity gives you all the same pretension and hope) viz. eternal life.

5. One Lord, one faith, one baptisme,]

Paraphrase 5. And according as ye have but one master, whose commands ye are bound to obey, one body of Creed to be believed by all, and the same form of initiation, the same vow of Baptisme appointed to be administred to all.

6. One God and father of all, who is above all, and through all, andor, in all, the King's MS leaves out [...] in you all.]

Paraphrase 6. And as having all of you the same God which crea­ted, and now owneth you for his children, who overseeth all actions, pierceth through all secrets, & powerfully worketh in you by his gifts and graces.

7. But unto every one of us is given grace, according to the measure of the gift of Christ.]

Paraphrase 7. But these gifts, and ca­pacities, and qualifications for the serving of Christ in the Church, are not in the same manner and measure given to all, but severally, and in diverse degrees, such as Christ in his several distribution of gifts is pleased to dispense.

8. Wherefore he saith,or Having ascended to the height, and led ca­ptive, he gave for the King's MS. reads, [...] When he ascended up on high, he led captivity captive, and note a gave gifts for men.]

Paraphrase 8. According [...]o that of the Psalmist Psal. 68. 18. that at his ascension he carried Satan, sin and death captive, and scattered many several gifts and extraordinary graces by send­ing the holy Ghost upon his Disciples, as Elias did upon Elishah at his ascent.

9. (Now that he ascended, what is it but that he also descended firstunto [...] into the lower parts of the earth?]

Paraphrase 9. (And what doth this his ascent to heaven signifie, but that he first descended from heaven to these lower parts of the world, called the earth, or to the Virgins womb, to be con­ceived there in humane flesh, which is by the Psalmist also styled [being fashioned beneath in the earth] Psal. 139. 15. (see Paulus Fagius on Targum Gen. 37. 36.) or else to the grave, called The lower parts of the earth, Psal. 63. 9.

10. He that descended is the same also that ascended up farre above all heavens, that he mightfulfill [...] fill all things.)]

Paraphrase 10. And as his descent was on purpose to doe us good, to bestow and scatter his graces among us; so his ascending again, though it were for a time the leaving of us, yet it was designed to the sending down the holy Ghost upon the Apostles, by that means to supply all our wants, to doe what was necessary to be done to the planting and governing of his Church.)

11. And he gave some Apostles, and some Prophets, and some note b Evangelists, and some Pastors and Teachers.]

Paraphrase 11. And to that end he hath constituted some to be founders and governours of all Churches, (see note on Joh. 20. 21. and on 1 Cor. 12. b.) others to teach and confirm them when they are founded (see note on Act. 15. e. and 1 Cor. 12. c.) others, followers of the Apostles, sent to prech the Go­spel, where the Apostles could not go, (see note on Joh. 20. 21.) others to reside as Bishops, and govern particular Churches, and instruct them also,

12. For thecompact­ing, or knit­ting toge­ther, [...] perfecting of the saints, for the workof mini­stration [...] of the ministery, for the edifying of the body of Christ:]

Paraphrase 12. For the holding toge­ther the body of the Church, to frequent publick assemblies (see note on 2 Cor. 13. c.) and either for the maintaining the poor by the contribution of the rich (see note on Lu. 8. a.) or for the supplying all the spiritual wants of the Church, and for the building of the Church, and farther instructing those that are in it, and bringing others into it:

13. Till we all come in the unity of the faith, and of theacknow­ledgment [...] knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ:]

Paraphrase 13. Till Jewes and Gen­tiles all coming to the Church, and joyning in the same faith and profession of Christ, attain to full age, as it were, and stature, such as uses to have full knowledge belonging to it, viz. the perfect knowledge of Christ's will revealed to them:

14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the note c subtilty of men, through their craf­tinesse for the ma­naging of deceit, [...] sleight of men, and cunning craftinesse, whereby they note d lie in wait to deceive:]

Paraphrase 14. Which may secure us from that which we now see is the fate of many, viz. to be (as children are wont) carried from one doctrine to another (as a wave of the sea is carried about with every wind that comes, sometimes this, sometimes another way) through the cheats and sorceries used by the Gnosticks, and the cunning and industry of such false teachers, who are most dexterous in contriving of deceits, (see note on Jude f.) and laying them so, that they may get most Proselytes to them:

15. Butkeeping the truth [...] speaking the truth in love, mayincrease in him [...] grow up into him in all things, which is the head, even Christ:]

Paraphrase 15. But that preserving unity of faith and charity, we may improve (as members in unity with the head) and grow in all Christian knowledge whatsoever:

16. note e From whom the whole bodycompacted & cemented together by every joynt of supply, according to its power in proportion of every part, works fitly joyned together and compacted by that which every joynt supplieth, according to the effectual working in the mea­sure of every part, maketh increase of the body, unto the edifying of it self in love.]

Paraphrase 16. Christ being that head from whose influence, (as from the influence of the principal member, the body of any living creature is or­dinarily compacted, and by the supplies that the veines and arteries binding fast the joints, afford to every part, proportionably to the power or efficacy of the one, and the wants of the other, doth daily increase and grow, till it come to perfect maturity, and all this through the mutual amity that is preserved in the body, so) the whole body of the Church being held together in frequent assemblies ver. 12. by every man's doing his best in the capacity he is in, towards the service of the Church, (or by means of the rich men's contributing to the maintenance of the poor, accordingly as one wants, and the other is able to sup­ply) grows into a complete spiritual body fit for the service of Christ, and all this by the means of mutual love and charity.

17. This I say therefore, and testifie in the Lord, that ye henceforth walk not asthe rest of the Gentiles [...] other Gentiles walk in the vanity oftheir own [...] their mind,]

Paraphrase 17. This command there­fore I give you with all ear­nestnesse in the name of Christ, whose Apostle I am, that being converted from heathenisme to Christianity, ye doe not any longer live after the manner of the heathens, in the vilenesse of those practices used in their idol-worships (see note on Rom. 8. h.)

18. Having the understanding darkned, being alienated from the life of God, because of the ignorance [...] through the ignorance that is in them, because of thehardnesse [...] blindnesse of their heart:]

Paraphrase 18. That long course of sin having blinded their un­derstandings, so that they see not that which by the light of nature they are enabled to see, and by that grosse ignorance and obduration of heart run into all impiety, are farre removed from that life which God and nature requires of them.

[Page 623] 19. Who beingbenummed note f past feeling have given themselves over unto lasciviousness, to work all note g uncleannesseinordinate desire, see note on Rom. 1. i. with greedinesse.]

Paraphrase 19. And in a kind of sens­lesnesse and benummednesse yield themselves up to all softnesse and impurity, to the committing of all inordinate unnatural sins of the flesh.

20. But ye have not so learned Christ.]

Paraphrase 20. The contrary to all which ye have been taught by the Christian religion, and therefore ought not to permit your selves to be seduced by false tea­chers, the Gnosticks, under pretense of Christian liberty to such unchristian licentiousnesse.

21. If so be that ye have heard him, and have been taught [...] by him, as the truth is in Jesus;]

Paraphrase 21. This certainly is your duty, and so you will believe, if you have known (see note on ch. 1. f.) and been throughly instructed in the truth of Christian doctrine,

22. That ye put off concerning the former conversation the old man, which is corrupt according to thelusts of deceit, [...] deceitfull lusts,]

Paraphrase 22. To wit, that you should change your former course of life, and put off all your idolatrous uncleannesses that before you lived in, defiled and corrupted by unnatural lusts, (see 2 Pet. 1. b.) which now your false teachers the Gnosticks desire to bring in again;

23. And be renewed in the spirit of your mind;

24. And that you put on that new man, which after God is created in righte­ousnesse andholinesse of the truth, [...] true holinesse.]

Paraphrase 23, 24. And being in­wardly and cordially changed to new desires and pursuits, conform all your actions also to this new rule of Christian purity, and sincere unfeigned holinesse.

25. Wherefore putting away lying, speak every man truth with his neighbour; for we are members one of another.]

Paraphrase 25. To this purpose these so many sinnes will be fit to be avoided at this time: First that of lying, which is a sin destructive to society, and for the restraining of this, ye must con­sider that not only all Christians, but all men are members of the same body, viz. of mankind, and sure one member never speaks false, or deceives another member, nor consequently must we lie to any man in the world, though he be not a Christian, much lesse when it is to the injuring of our fellow-Christians.

26. Be angry, and sin not: note h let not the sun go down upon your wrath.]

Paraphrase 26. Another sin to be guarded by you is wrath [...] and if you be surprized suddainly with any commotion of mind for any thing done injuriously to you or others, yet let it not break out into bitter or contumelious behaviour, or if it doe, make all hast to subdue that rage, and to reconcile thy self to him that hath been thus injured by thee.

27. Neither give place to thecalumnia­tor, see note [...] Mat. 4. a. devil.]

Paraphrase 27. And to this end take care that you give not ear to calumniators; or doe not suffer the devil to gain in upon you, and bring you to those black dete­stable sinnes of malice, mischievous machinations, &c. by your continuing indulgently in this sinne of wrath, v. 26.

28. Let him that stole, steal no more; but rather let him labour, note i working with his hands the thing that is good, that he may have to give to him that needeth.]

Paraphrase 28. A third sinne is steal­ing, and despoiling of others, which some, under pretence of Christianity and their right to the creature, have freely ventured upon. They that have been thus guilty, let them reform, and resolve that by their own labour and earnings they ought to get that which may suffice for their own necessities, and enable them to supply the wants of others.

29. Let no corrupt communication proceed out of your mouth, but that which is good to theinstruction of use [...] use of edifying, that it may minister grace unto the hearers.]

Paraphrase 29. A fourth sinne is that of filthiness, from which ye ought to be so farre removed, that not so much as your tongue should admit any impure word; and therefore be sure that no unclean discourse (so farre from usefull, that 'tis poysonous and infectious, as putrid, rotten meats) be indulged to among you, but in stead of it, that which is wholesome, profitable, instructive in those things that are necessary for a Christian to know, that it may bring advantage to them that hear you, and increase of piety, see note on chap. 5. c.

30. And grieve not the holy Spirit of God, whereby ye are note k sealed unto the day of redemption.]

Paraphrase 30. And repell not by your noisome conversation the holy Spirit of God, by which you are marked, and sealed, and set by, as wares that are by Christ purchased, to be used in his service, a Church of pure Christians, (see note on ch. 1. d.)

31. Let all bitternesse, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice.

32. And be ye kind one to another, tender-hearted, forgiving one another, ever as God for Christ's sake hath forgiven you.

Annotations on Chap. IV.

a Note: [...] V. 8. Gave gifts] It hath been the manner of many nations, in their triumphs after victories, to go up to the city in pomp and splendor, to bring in captives bound, all people coming forth to the spectacle, and then to give solemn gifts or largesses to their friends and countrey-men, or kindred, as [...]art of the s [...]lemni­ty: So M. Aurelius gave eight pound a peeece to the poor people in the time of triumph. And this is here ac­commodated to Christ in his victory and triumph over hell, accomplished by his death and resurrection. For to increase the solemnity of that, he went up to the heavenly Jerusalem, his own city, from which he came forth, carried the Devil and sin and death captives, shew'd them openly, shackled and unarmed, the De­vil gagg'd and silenc'd in his oracles, death's sting pul­led out, and sin left unable to hurt any that had truly repented of it; and, for a complement of all, he sent his largesses to his Disciples and clients, the gifts of the Holy Ghost. [...] That which is here [...] gave, is in the Greek of the Psalme, 78. 19. [...] received, proba­bly from the nature of the Hebrew [...], which as it signifies to give, so 'tis to receive also, as in English to take sometimes signifies to give, and in Greek [...] and [...] are all one.

b Note: [...] V. 11. Evangelists] The rest of these offices of the Church have been explained in the Notes on 1 Cor. 12. a. b. c. And this of Evangelist, by the way, Note on Mat. 9. l. and Joh. 20. a. To which somewhat may here be added, for the giving the full notion of it. As first that the word [...], good news, or message, being common to that which is written, and which is delivered by word of mouth, two notions there are of Evangelist, one for the writer, another for the preacher of the Gospel. In the first notion we have the four Evangelists, of which two were Apostles of the twelve, Matthew and John, and yet those as ordinarily called Evangelists as the other two. But this is not the no­tion which belongs to this place (where Evangelist is a distinct office from Apostle) but the second, which denotes an office then known in the Church, when any that was taken notice of for some eminent degree of proficiency in the Gospel, and special abilities of utte­rance and diligence, &c. was upon recommendation of the Church (as it is said of Timotheus Act. 16. 2.) [Page 624] chosen by any of the Apostles to assist them in their work, and sent out with power of preaching the Gospel (and of doing miracles, and with gifts of healing, to that purpose) and of baptizing those that should receive the Gospel, and with other powers also of ordaining Bi­shops, when the Apostle thought fit to allow it him. For as the office of Evangelist, being to preach to unbe­lievers, requires not the donation of all the Episcopal power, viz. of ruling, nor the power of Ordination ne­cessarily, because when the Evangelist hath planted the faith, the Apostle himself may come and confirm, and ordain Bishops, as we see in Samaria Act. 8. 17. (and therefore the Author of the Commentaries on the Epi­stles under S. Ambrose's name, saith on this place, Quamvìs non sint sacerdotes, Evangelizare tamen possunt sine cathedra, quemadmodum Stephanus & Phi­lippus, Though they be not Priests, (that is, Bishops) yet they may Evangelize without a chair) so the dona­tion of that superior power doth not yet make them cease to be Evangelists. And accordingly as Philip, which was but a Deacon (and therefore only preached and baptized the Samaritanes, Act. 8. 12. Peter and John the Apostles being sent to lay hands on them v. 17.) was yet an Evangelist, and is so styled Act. 21. 8: so o­thers that were Evangelists had also power given them by the Apostles that sent them out to constitute Chur­ches, and so to ordain rulers over them, as of Mark it is said that being sent into Aegypt by S. Peter, he con­stituted Anianus Bishop of Alexandria; and so when Timothy was constituted Bishop of Ephesus, 1 Tim. 1. 3. he is yet commanded by S. Paul to doe the work of an Evangelist, 2 Tim. 4. 5. that is, as he was Bishop of those that believed under that Metropolis, and of those also that should come in to the faith in all Asia, so he had also authority to make known the Gospel to them that knew it not, to call them to the faith, which is the peculiar notion of [...] and [...], to Evan­gelize and to preach, and [...], Matth. 28. 29. to gather disciples, as those words are opposed to teaching, Act. 15. 35. and c. 5. 44. and as [...] the word dif­fers from doctrine, 1 Tim. 5. 17. Now as he that from a Deacon is made a Bishop hath all the powers that be­longed to a Deacon still continued to him, and the ad­dition of so much more; so he that is an Evangelist, if he be farther invested with power of Ordination, may still remain an Evangelist, the power of constituting Bishops over them that believe and are baptized be­ing reconcileable with the power of preaching to them that believed not. Only the word Evangelist denoting no more then that of being sent by an Apostle to preach, is indifferently used, whether he have the power of Dea­con onely, as Philip, or more, as of Timothy and Mark hath been affirmed, and so is here set after the Apostles and Prophets, and distinguish'd from Pastors and Do­ctors, that come after, by which the ruling Elder or Bishop is understood.

c Note: [...] V. 14. Sleight] The word [...] from [...] a dye, might possibly signifie inconstancy and mutability, be­cause nothing is more variable then that. And so in Antoninus l. 1. [...] is set to signifie the firmest constancy of mind. In this sense it might well enough agree with the [...] here, being carried about with the wind, &c. and so Xylander upon that place hath taken confidence to interpret it, that S. Paul advises us to avoid [...], that is, saith he, nè omni vento doctrinae circumagi nos & in errores abripi patiamur, that we doe not permit our selves to be dri­ven about, and snatch'd into errors by every wind of doctrine. But the Glosse of Phavorinus is more to be heeded, who renders it [...], craft, subtilty, dex­terity to deceive; and agreeably the very word [...] is here set with it, in the sense wherein we prover­bially say of a cunning cheat, that he sets the dice upon us. And so Eusebius out of Irenaeus speaking of Mar­cus, saith he was [...], by [...] signifying deceitfull artifice, such as Conjurers use, Eccles. Hist. l. 4. c. 11. See Theophylact, who compa­ring the false teachers to [...] Dicers, saith of them, that they do [...], remove the simple as they please, as at dice they can cast what throw they have a mind to; and this, saith he, is the [...] here spoken of, and the [...], whatsoever their deceitfull artifices have a mind to.

d Note: [...] Ib. Ly in wait to deceive] What [...] signifies in this place may thus be collected. Hesychius seems to render it [...] arts, for so I suppose the words in his Glossarie must be mended, in stead of [...] reading [...], for as to [...], that fol­lowes after, and is rendred [...]. Thus [...] in Suidas is [...], to use any artifice, and to deceive. The word, saithTom. 3. p. 879. l. 4 [...]. S. Chrysostome, is used [...], in speeches in work [...], in wrestlings. In speech it is set down by the Rhetoricians for one of the [...] see Hermogenes [...]. p. 217. and because these are all designed to the working on, and perswading, the auditors, therefore [...] is thus to contrive the speech, that it may probably be most perswasive: see Chrysost. Tom. 4. p. 416. l. 16. [...], he otherwise dressed up the same thing and propo­sed it more softly, or calmly, and cunningly. So Tom. 3. p. 495. l. 20. and p. 880. l. 1. he proposes not sins plainly, cal­ling it idolatry, &c. but after another manner con­trives and formes his speech, so as it may best per­swade, by concealing what is likely to avert. So in Marcus Eremita in his [...]. p. 941. D. [...], you de­sired some method, and exhortatory discourses, that is, some colours of perswasion. And the like arts of dissimulation and disguise as these, in all sorts of acti­ons, and particularly in combates, are in like manner express'd by this word [...]. So [...], Eph. 6. 11. the crafts and ambushes, [...], the treacheries, deceits, and cunning contrivances of the devil. Accordingly [...] is one that is not apt to be deceived by any subtilties, con­trivances, concealments, as in Hermes Trism. l. 13. p. 32. [...], a most wise Judg, that can­not be imposed upon by any artifices of the advocates or pleaders. And thus in this place, the craftiness of men is designed [...] to the managing and contriving of their false doctrine so, as they may be most likely to perswade and gain upon seducible auditors.

e Note: [...] V. 16. From whom the whole body—] This verse hath much of difficulty in it, and the first part of that is, whether, Christ being called in the former verse the head of the Church, the influences that here are said to come from him, and are set down by Analogie with the natural body, are those that come from the head, and not rather from the heart. To this the solution may be easie, first, that it is very probable, that in a mans body the growth is from the head. For the animal spi­rits are by the nerves conveyed to the nourishing and encreasing the several parts, through the whole body; and those nerves descend from the brain by the spina dorsi, and are from the vertebrae there branch'd out over the whole body, from whence it comes to passe in crooked persons, where the vertebrae are displaced, that the growth is thereby hindered. And then the Analogie will hold exactly to the Church, the body of Christ, that it receives its supply for encrease, or growth, from Christ the head. Secondly, that if this be not so, but that the heart should be found to be the fountain both of life and growth, yet the Analogie here will still hold, it being [Page 625] reasonable to affirm that Christ supplies the place of both these parts in the Church, is the head to rule and direct, and the heart also to supplie it with all it wants, with graces for the beginning and increase of life. In the next place therefore, it is not easie to give an account of that phrase, [...] is sufficiently expounded by Hesy­chius, [...] [...], to bring to friendship; and so [...] applied to the body, signifies a close con­junction, somewhat above that agreement of parts, or fitting together, noted by [...] prece­dent; that signifying the fitting one part to another by jointing, [...] or putting together, but the latter, the fastning them when they are so jointed, either as by cemen­ting, or by pinning, or by clapping plates of iron upon them, which will keep them from falling (or being pluck'd) asunder: and this is done [...] Col. [...] 2. 19. First, [...], literally by touches, or contiguous, but not continuous parts, that is, by joints, so called from [...] tango, because though the joints, like several pieces of timber fitted together, doe touch one another, yet there is not that continuity, as in each part is discernible: and secondly [...], by ligatures, and bands, and here [...] by every touch, that is, every joint, without mention of the bands. Where there being no matter of doubt but that the [...] bands denote the veines and arteries, [...] those ligaments of the body, by which the blood and spirits are conveyed to every part, it must follow, that the [...] joyned with it must signifie the joints that are so cemented, and kept together with these bands, and so by both of them there, and by one here, (compre­hending also the other under it) the body is [...] and [...], [...] supplied by the one, and knit together by the other. And then it being evident that this place and that are parallel, it will follow, First, that [...] here, every touch, or contiguity, or joint, will be all one with [...] touches and liga­ments in the Plural there; and Secondly, that the Ge­nitive [...], that follows here, must be the lat­ter of two Substantives, and denote the office or use of the [...], the joints, and veins, and arteries, viz. [...], to supply, or contribute to every part that which it wants, as in the place to the Coloss. the body is said [...] in the Passive, to be thus supplied and provided for by them. [...] The third difficulty is, what is the importance of [...], and that will now be more easily salved. For the supply being made by the veines and arteries (that knit the joints) to all the parts of the body, those parts that receive the sup­plie being after mentioned, [...] and [...], noting their proportion of want, the degree or measure of their ca­pacity of receiving it, [...] must needs belong to the Agent in this supply, the joints, and veins, and ar­teries, that thus contribute to the wants of each part; and so [...] will signifie by, or according to, their operation, or operative virtue, or efficiency, or power, [...] in the proportion of every member, that is, in proportion to what every member wants, not only for its present subsistence, to repair what is daily lost, but for growth also, till it attain to the full dimensions that belong to it. The last difficul­ty is, why when [...] the body is the Subject of the Proposition; and consequently [...] causes increase is the Predicate that connects with it, here is yet added [...] of the body, thus, the body causeth encrease of the body. But that is answered also by the use of the word [...] in Hebrew, [...] to which [...] body in Greek is answerable, which signifies not only body, but beings, essence, and being joined with any thing else, signifies that to which it is joined, [...] his body, that is, himself; and so here 'tis taken, and so signifies no more but that the body by those means spe­cified causeth increase of it self, that is, is daily nou­rished and increased, [...], to the building up, or improving, it self in love, which is, as it were, the reciting of the whole verse, and applying of it to the businesse in hand, the Church, as it is the body of Christ; that as union and kindnesse, and the supply that is made by one part of the body to the other, is that that sustains and gives growth to the bo­dy, so is amity and joining together in common assem­blies, and the rich mens and the maturer and stronger Christians contributing their supplies to the temporal, but especially to the spiritual wants of the poorer and weaker, a means of increasing and building up the Church of Christ, wheresoever it hath been planted. By what hath been here said thus largly, that other parallel place Col. 2. 19. is sufficiently explained also.

f Note: [...] V. 19. Past feeling] [...] is, saith Pausani­as, [...], to cease to feel cold; as [...] is not [...], but [...], not Actively to labour, but Passive­ly to suffer pain. So [...], they that through extreame cold are num'd, and can neither feel, nor doe any thing.

g Note: [...] Ib. Uncleannesse] [...], saith S Basil ad Diodorum, the word is used for those abominable sins not to be named, whe­ther of men or women.

h Note: [...] V. 26. Let not the sun goe—] What is here advi­sed by the Apostle, is parallel to the directions of the antient Philosophers, known by the Ephesians to whom he wrote. Aristotle distinguisheth in this matter, Eth. l. 7. c. 6. between [...] those that are highly enra­ged, and [...] bitter, or contumelious in their anger, and [...] hard to be reconciled, whom elsewhere he calls [...] those that hardly are dissolved, hardly put off their displeasure, Eth. 4. 5. These three sorts are here referred to by the Apostle. The first ( [...]) is intimated in the [...] be angry, [...] whether by that be meant suddain anger and hastinesse, or whether distemper and rage, conceived upon any the greatest provocation. This first degree is here supposed, and the exhortation founded in the presence of it, which yet concludeth not this whether suddennesse of passion, or inordinacy of rage, to be no sin; for certainly the con­trary to the slownesse to anger is elswhere commanded, [...], Jam. 1. 19. and so of the charitable man it is said 1 Cor. 13. 4. [...], he is slow to an­ger. And Psalm 2. 4. whence these words are recited from the Septuagint, 'tis certain, those that are there spoken to did sinne, in being displeased at Gods set­ting up David; and their rebellion against him was but an higher degree of it, of which he forewarns them in the next words, sinne not, that is, fall not into that horrible sin. The second sort, [...], is forbidden in the [...], [...] sinne not, this being the first aggravati­on of the fault of anger indulged to, that it becomes bitter, [...] which is express'd by [...] 1 Cor. 13. 5. an exasperation, or paroxysm of this evil humor. And the third, [...] or [...], is here express'd by the very same colour, that the antient Philosophers, the Pythagoreans, had thought fit to expresse it by. For of them, saith Plutarch, de Fat. am. that when they fell into any [...] contumely through anger, [...], before the sun went down, they shook hands, and were dissolved, (directly contrary to the [...]) or made friends again. And so here [...] Let not the sun goe down upon your wrath, where [...] being that [...] exasperation of anger, which breaks out into bitter words, and so all one di­rectly with the [...], the contumelious be­haviour produced by anger, the Apostles command is, that he that hath been guilty of it, must come to tem­per, and sue for reconciliation, (as the same Pythago­reans did, [...], shaking hands and embracing one another) before [Page 626] the sun go [...] down, that is, either speedily (as Christ ad­vises, agree with thy adversary quickly) or else before the time of solemn praying to God, which was con­stantly at evening, and so the exhortation here will bear proportion with that Mat. 5. 23, 24. If thou bringest thy gift unto the altar, and there remembrest that thy brother hath ought against thee (as he that hath been reproached by thee in thy wrath hath.) leave there thy gift, and first be reconciled to thy brother (that is, ob­tain his reconciliation to thee) and then, and not till then, thou mayest offer thy gift.

i Note: [...] V. 28. Working with his hands] The reason of the conjoining of the prohibition of stealth, and the pre­cept of labour, will be discerned by remembring the old verse in Phocylides,

[...],

There is no way for a sluggard to live, but by stealing, and acts of that kind. And so saith Chrysostome. [...], stealing is an effect of idlenesse.

k Note: [...] V. 30. Sealed] The special use of a Seal, and that which in this and other places of the Scripture is most commonly referr'd to, is that of a mark or Character set upon wares or commodities that are bought by any; and b [...]cause men were as ordinarily bought as any other commodity, nothing was more ordinary then to set a seal or mark upon them, either in their forehead or some other part, to distinguish them from all other mens servants. So sai [...]h Theophylact on Rom. 8. 10. [...], He that hath not the seal, is not the servant, or goods, of the Master, who is express'd to be so by that seal. Thus Rev. 7. 3. the sealing is there accommodated to the servants of God, who are there supposed to be bought, and are now farther to be rescued out of the temporall ensuing danger, and as a token of that, sealed in the forehead; as servi, ser­vants, in respect of the originall of the word, à servan­do, is all one with [...], who being spiritually re­scued and saved already from the pollutions of the world, are now to be delivered from the approaching destruction, when, without that mark of discriminati­on, the good and ill might all be involved in the same calamity. See Note on Rev. 7. c. Thus when Joh. 6. 27. 'tis said that God the father hath sealed Christ, the mea­ning is clear, that by the miracles which he did, and especially by the Holy Ghost's descending upon him, with [...] this is he, he had owned him his servant, Isa. 42. 1. (see Note on Mat. 3. l.) and demonstrated it as punctually, as if he had mark'd him in the fore­head that this was his ano [...]nted special servant, sent by commission from him, discriminated from all others, and that whatsoever he said, was the will and pleasure of God. In reference to what was there said of Gods sea­ling Christ, is that which is here said to be understood also. For there the Spirits coming down upon Christ was the sealing of him, the signifying that he was Gods servant sent on his message to the world; and here in like manner the Ephesians are said to be sealed by the Spirit to the day of redemption, that is by the preaching of the Gospell, and setling of a Church among them, which is an effect directly of the Holy Ghosts descen­ding on the Apostles (as before upon Christ) and an act of the office of the Holy Ghost by which the Ephe­sians that were believers were demonstratively pointed out to be by God designed to his service, to a gracious Christian life, and nothing so contrary so grievous to this Holy Spirit, as their neglecting and contradicting these designes of God, living unchristianly▪ v. 29. By this 'twill be easie to under [...]and the like phrase 2 Cor. 1. [...]2. where also, as here, to Gods sealing us is straight added his giving his spirit as a pledge, &c. So Eph. 1. 13. ye were sealed by the holy Spirit of promise, that is, by that holy Spirit promised by Christ, and in the Gospell called, the promise of the father, Luk. 24. 49. which wheresoever it is given (that is where a Church is setled and established) is [...], a pledg or first part of that inheritance or portion, which shall hereafter be bestowed on those which by this appear to be received and acknowledged as servant and sonnes of God.

CHAP. V.

1. BE ye thereforeimitators [...] followers of God as dear children;]

Paraphrase 1. Be ye therefore as dili­gent to render your selves the pictures and resemblances of God, which hath thus vouchsafed to be your Father, as any children are by nature in the lin [...]aments of the face, or by institution in the qualities of the minde, like to their naturall parents.

2. And walk in love, as Christ also hath loved us, and given himself for us, an note a offering and sacrifice to God for a sweet smelling savour.]

Paraphrase 2. And continue constant to death in the profession of the Christian faith, (see note on Rev. 2. b.) thereby imitating the love of Christ to us, who that he might confirm and seal the truth of his preaching for which he was sent by God, offered up his own life, was willingly content to die; which death of his, as it was for our sakes, so was it most acceptable to God, and so cannot be better compared, then to a meat-offering or drink­offering, which being offered for our sins unto God (and of the former a part burn'd upon the altar, and the rest for the use of the Priest, Lev. 2. 3. but the latter wholly consumed on the altar,) is said to be of a sweet savour unto the Lord, and Gen. 8. 20. to satisfie for us, and work our peace.

3. But fornication, and all uncleannesse orinordinate desire, see note on Rom. 1. h. covetousnesse, let it not be once na­med amongst you, as becometh Saints:]

Paraphrase 3. And for the Gnostick noisome foule practices, un­lawfull, unnaturall, riotous lusts, let them never get the least admission among you, but be utterly detested by you, according to that obligation that lies on you as Christians, in opposition to the heathens:

4. And fil­thinesse, and foolish speaking, or jesting, which are things un­seemly, but rather gra­ciousnesse. Neither filthinesse, nor note b foolish talking, nor jesting, which are not conveni­ent: but rather note c giving of thanks.]

Paraphrase 4. And so all unclean ge­stures, and obscene talking, or unsavory jests to cause laughter, which are all unbeseeming a Christian: but purity, chastness, graciousness of language, oppo­site to the filthiness before, or else blessing and praising of God, a far fitter subject for our rejoycing.

5. For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the kingdom of Christ & of God.]

Paraphrase 5. For by the Christian doctrine ye are assured, that he that is guilty of any unlawfull, especially unnaturall, inordinate lust (see Rom. 1. note i.) those sins which were used in the mysteries of the heathens, is an absolute Gentile person, hath no portion in the Church of God under Christ, nor inheritance in heaven. See note on 1 Cor. 5. 1.

6. Let no man deceive you with vain words: for because of these things com­eth the wrath of God upon the children of disobedience.]

Paraphrase 6. Let no man flatter you, that these are tolerable for a Christian, for they are the very sins for which God hath so plagued the heathens, as he did Sodome, &c.

7. Be not ye therefore partakers with them.]

Paraphrase 7. Doe not ye then joyn in their sins, that ye may not in their punishments.

[Page 627] 8. For ye were sometimes darknesse, but now are ye light in the Lord: walk as children of light,]

Paraphrase 8. For though ye were formerly heathens, yet now ye are become Christians, and that layes an obligation on you, and all such as you, to live like Christians,

9. (For the fruit ofor light: for the King's MS reads [...], see v. 8, and 11. the Spirit is in all goodnesse, and righteousnesse, and truth)]

Paraphrase 9. (For that Spirit that God hath sent among us in the preaching of the Gospel, being the Spirit of God, must bring forth all kindnesse, justice, fidelity, and such like, (Gal. 5. 22.)

10. Examin­ing [...] Proving what is acceptable unto the Lord.]

Paraphrase 10. Searching and appro­ving, and accordingly practising, whatsoever you shall find acceptable to God: see note on Rom. 2. f.

11. And have no fellowship with the unfruitfull works of darknesse, but rather discover them [...] reprove them.]

Paraphrase 11. And goe not ye to their heathen mysteries, com­ply not with their close dark abominable practices, but oppose and help to bring them to light, that they may leave them, (the secrecy being the onely thing that secures and continues them in them.)

12. For it is a shame even to speak of those things which are done of them in secret.]

Paraphrase 12. For those secret pra­ctices are such that they dare not appear in the light, and therefore are by the devill, who prescribes them as parts of his worship, appointed to be used in close recesses, which are called their mysteries, as the highest, but indeed the vilest part of their religion, (see note on Rev. 17. c.)

13. But all thingsbeing dis­covered by the light are m [...]de manifest, [...] that are approved are made manifest by the light; for what­soever doth make manifest, is light.]

Paraphrase 13. But Christianity is a means to discover and display these abominable cheats and villanies, as light is the direct means to discover what darknesse hath hid, and to make them renounce and forsake it, when they see it is seen and abhorred by men.

14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shallshine upon thee [...] give thee light]

Paraphrase 14. According to that say­ing of Isaiah, c. 60. 1. Arise, be enlightned, for thy light is come, and the glory of the Lord is risen upon thee; that is, this Christian estate is a lightsome condition, and engages every man that expects to have his part in it, to get out of all these horrible dark secrecies, which are put to shame and discomfited by the light.

15. See then note d how ye walk exact­ly, [...] that ye walk circumspectly, not as foole, but as wise,]

Paraphrase 15. See therefore and con­sider how ye may walk most exactly and inoffensively, to which end ye will need great circumspection, as being placed in the midst of such temptations and dangers, by one or other ready to be insnared on every side. If your circumpection be not in­tense enough, ye will be insnared as fools in their lusts and complyances, which bring such carnal temptations along with them; and if ye be over earnest in admonishing them, and vehement unseasonably, ye will exasperate and incurre the danger Mat. 7. 6. of being rent by the swine.

16. note e Redeeming [...]he time, because the dayes are evill.]

Paraphrase 16. And therefore as you must be sure to preserve the innocence of the dove, so ye have need of prudence and warinesse and wisdome of behaviour, be­cause the world is at this time full of corruption, and of contumacy, and persecuting of all good and orthodox Christians.

17. Wherefore be ye not unwise, but understand what the will of the Lord is.]

Paraphrase 17. And therefore see that ye be not corrupted by their insinuations, but let the knowledge of your Christian duty so fortifie you, that ye be not befooled or insnared by them.

18. And be not drunk with wine wherein is note f dissolute­nesse excesse; but be filled with the Spirit:]

Paraphrase 18. And do not ye, like those heathens in their Bac­chanals, inflame your selves with wine, to which all manner of inordinate lust is consequent, (and then think ye are inspired, and able to prophesy by that means) but let your hearts be filled with zeal and devotion (see note on Luk. 9. c.)

19. Speaking to your selves in note g Psalms, and Hymnes, and spiritual songs,chanting (or with thanksgiving chanting, for the King's MS. reads [...] Col 3. 16.) and singing [...] sing­ing and making melody in your hearts to the Lord,]

Paraphrase 19. And let all your mirth and jollity be express'd in the several kindes of hymnes, &c. that are used among Christians, after a pious manner, singing, and inwardly in your hearts rendering praises to God, and not finding out such grosse carnal wayes of expressing your joyes, as the heathens use;

20. Giving thanks alwayes for all things unto Godeven [...] and the Father, in the name of our Lord Jesus Christ;]

Paraphrase 20. Upon all occasions ac­knowledging the great and fa­therly mercies of God to you, through our Lord Jesus Christ;

21. Submitting your selves one to another in the fear ofor, Christ, for the King's MS reads [...] God.]

Paraphrase 21. Yielding obedience to those to whom 'tis due, in subordination to God, obeying their lawfull commands upon God's command to honour them, but yet not doing any thing in obedience to them which is forbidden by that superior Law of God.

22. Wives, submit your selves unto your own husbands, as unto the Lord.]

Paraphrase 22. All wives must be subject to their husbands by virtue of the Christian law, which in this and other things doth no way disannul, but rather con­firm God's first institution.

23. For the husband is the head of the wife, even as Christ is of the Church, and he is the Saviour of the body.]

Paraphrase 23. And the same obliga­tion that lies on the Church to obey Christ, viz. because he is the head of it, lyes on the wife to obey the husband, who is the head of the wife, 1 Cor. 11. 13. by the law of crea [...]ion, which is in force among all nations; and as Christ did for his Church, so it is the office of the hus­band, as of the head, to take care for, and secure, and defend the body which belongs to it, that is, to doe all that he can for the good of the wife.

24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing.]

Paraphrase 24. And this subjection of the wife to the husband is not restrained to some sorts of things, but extended unlimitedly to all, where there is not a prohibition of some superiour law (see v. 21.) as the Church is to be regulated by Christ, and those whom he hath placed over it, in all things.

25. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it,]

Paraphrase 25. And, by the same rule of analogie with Christ, the husbands are obliged to expresse that care of their wives, that love to their good, as Christ had to the good of his Church, which is his wife (for whom he laid down his life)

26. That he might sanctifieit, having cleansed it [...] and cleanse it with the washing of water by the word,]

Paraphrase 26. That he might purifie it from all sin, & to that end appointed baptisme, therein obliging us to forsake the devil, &c. and covenanting to give us grace to doe so, and to that adding his word, the whole doctrine, commands, promises of the Gospel, as a powerfull means to oblige and enable us to doe so, or baptizing us in the name of the Father and the Sonne and the holy Ghost. Theophylact.

27. That he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.]

Paraphrase 27. And all this, that as a wife he may set it out in beau­ty and comelinesse, as a garment come new out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time of custome and habit; the former more easy, the latter hard to be removed; and so not having any of the base pollutions before mentioned v. 5. but that it may be perfectly clean without ever a blemish in it.

[Page 628] 28. So oughthusbands] [...] men to love theirwives, as their own bodies: he that loveth his wife loveth himself.]

Paraphrase 28. And this love of the husband to the wife must be as to a part of himself (for so Eve was taken out of Adam.)

29. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church.]

Paraphrase 29. And not to love a man's self, and every part of that, is unnatural; and therefore every sensible man will love his wife as part of himself, & endevour her good, as Christ doth the Churches, with all the zeal imaginable.

30. For we are note h members of his body, of his flesh, and of his bones.]

Paraphrase 30. (For he is the head of the Church, and we are members of him.)

31. For this cause shall a man leave his father and mother, and shall [...]leave [...] be joyned unto his wife, and they two shall be one flesh.]

Paraphrase 31. And this is the reason of that precept in the first creation, that a man shall at marriage put off all other neerest relations, so farre as to preferre this newly contracted relation before them all, of two to make up one common person, Gen. 2. 24.

32. This is a great mysterie; but I speak concerning Christ and the Church.]

Paraphrase 32. This place of Genesis is spoken literally of marriage, but it hath also a divine, secret, mystical sense in it, to denote first the forming of the Church, after the manner of Eve out of Adams side. Adam was alone, God casts him into a dead sleep, then takes a bone out of his side and makes a woman meet for him, and she is the mother of all living. So Christ being the second Adam, and alone also, he is cast into a dead sleep on the Cross, and then out of his side the Church is formed; and she becomes his spouse, and so the mother of all living, in the spirituall sense. (See Prosper de praediction. l. 1. c. 1.) Secondly, the conjunction consequent to this marriage between Christ and his Church, who are literally one flesh, by Christ's assuming our nature upon him, and my­stically one body, by the strict union which he hath made, both by infusing his graces, as the head to the members, and obliging us to continue in him, as members in union with, and subjection to, the head. And so the Jewes themselves say of the taking Eve out of Adam's side, that it was to signifie the marriage of the most highest, God blessed forever, who left his father in hea­ven (saith Chrysostome) to cleave to this wife, this spouse of his, the Church.

33. Neverthelesse let every one of you in particular so love his wife even as him­self, and the wife see that shefear [...] reverence her husband.]

Paraphrase 33. The short is, that by the law of our creation con­firm'd, and not disannulled, by Christ, and exemplified to us in his dealings with his spouse the Church, every Christian hus­band is bound to account of his wife as of a great part of himself, and accordingly to love and care for her, and she back again, as to the head, behave her self reverently toward the husband.

Annotations on Chap. V.

a Note: [...] V. Offering] The difference of [...] offering and [...] sacrifice, is ordinarily observable: see Heb. 10. [...] where in stead of [...] and [...], sacrifice and offering v. 5. is [...], Burnt-of­fering and sacrifice for sinne, v. 6. where, as [...] sacrifice is certainly expressed by [...], the bodies of beasts wholly burnt upon the altar (of which therefore no part came to the Priest, Heb. 13. 11.) so the [...] oblation is the [...], or meat-offering, the flour and oyle Lev. 2. 2. of which part was burnt with fire, and the remnant was Aaron's and his sons, v. 3. And as of the former of these, when it was offe­red by Noah, Gen. 8. 20. it is said that the Lord smel­led a sweet savour, v. 21. and that as a token that his wrath was pacified, as it follows, the Lord said in his heart, I will not again curse the ground any more, &c. so Lev. 2. 2. the other is said to be an offering made by fire, a sweet savour unto the Lord. And accordingly here to the mention of offering and sacrifice, meat­offering and burnt-offering, [...] is added, [...], for a smell of sweet savour, which notes this death of Christ, which is expressed by it, to be a means appoin­ted by God for the averting his wrath from us, for the appeasing and reconciling him to us, as those sacrifices were wont to doe, and an engagement to us to live such lives as may be acceptable to God, contrary to the noi­some lusts ver. 3.

b Note: [...] V. 4. Foolish talking] That [...] signifies foolish speaking, and that [...] signifies the same, onely with this addition of designing it as jest, to move laughter (and therefore [...] is ordinarily inter­preted [...], [...] and [...], a ridiculous person, or one that causeth laughter) there is no question. But that the text may here reasonably be thought to con­fine them both to obscene and filthy discourse, may also appear, not onely by the company that they are set with, fornication, uncleannesse, inordinate lust, fil [...]hi­nesse, but especially by the reason that is rendred for the abandoning of all these, v. 5. For this you know, that every fornicator, or unclean person, or inordinate luster, which is an idolater, hath no inheritance in the kingdome of Christ or of God. Where if [...]hese two be not of the same sort with the former, belonging all to un­cleanness, that enumeration in the reason would not comprehend the severals in the exhortation, which it must be supposed to doe. To this purpose therefore it is first observable of the word [...] foolish-speak­ing, that it is the Scripture elegance to expresse unclean­nesse by folly; so folly in Israel is adultery; and so in Euripides [...], matters of Venery, are called [...] foolish, and in Aristophanes [...], which is the same, and so [...] speaking folly may be speaking ob­scenely: secondly, that [...], (which is joyned with it by [...] or, and so is but an explication of it) as it is by Hesychius rendred [...] levity, and [...] foolish-speaking, so it is also [...] filthy, unclean speaking: thirdly, that after all these here is added [...], which being in the plural, belongs equally to all the foregoing words, and that signifying not bare­ly that which is not convenient, but indecent, foul, un­becoming, doth by a kind of propriety belong to that of immodest, unclean behaviour: fourthly, by this way of rendring these words all manner of uncleannesse will be comprehended in this prohibition; that in the members, acted through all the sorts, will be compre­hended in the three words ver. 3. that of unseemly behaviour, gestures, &c. under the word [...] fil­thinesse v. 4. and that of the tongue in the other two words of foolish speaking, or jesting: fifthly, it is ordi­narily known how much of the wit and jesting of wick­ed profane persons consists in this one subject of obscene and scurrilous discourse, and so how reasonable it was, in the prohibiting all uncleannesse, to name that of ob­scene jesting, [...] which, I suppose, was meant by the [...], putrid, rotten communication, c. 4. 29.

c Note: [...] Ib. Giving of thankes] What [...] here signi­fies may be matter of some question. It signifies ordi­narily thanks giving; and that belonging especially to [Page 629] God (from whom all mercies are received, and to whom all thanks are due) may be meant here by the word, though no mention of God be added to it: and so the Context may well bear, Let there be no unclean scurrilous jests used among you, but rather giving of thanks, that is, Let the Christians way of mirth be farre from that of obscene wit; the recounting the mercies of God in Christ, calling you from darknesse to his marvellous light, will farre better become a Christian, and to this purpose see ver. 20. But yet it may be observed what notion there is of [...] (of which this word is compounded) several times in the Epistles, [...] for piety, Christian virtue in general. Thus c. 4. v. 29. where the corrupt communication is forbid­den, and in stead of it the good commanded, for pro­fitable instruction, or edification, this is designed [...], [...] that it may give grace, that is, afford spiritual advantage in increase of piety, in the hearers. So Col. 4. 6. Let your speech be alwaies [...], with grace, that is, gracious, pious, seasoned with salt, con­trary to the putrid, corrupt, mentioned to the Ephesians. So Col. [...] 3. 16. [...], with grace singing, that is, after the manner of pious gracious persons, in a Christian manner: and so 'tis also Eph. 5. 19. in the reading of the Kings MS. And agreeably to this no­tion of [...] we have [...], a gracious pious woman, Prov. 11. 16. And so perhaps [...] may signifie in this place, gracious, pious, religious discourse in general, being set opposite to the filthy, obscene dis­course preceding, and not to be restrained to one species of it, recounting the mercies of God.

d Note: [...] V. 15. That] The word [...] generally in the New Testament is not to be rendred that, but how, especially when it follows [...] so Luk. 8. 18. [...], take heed how you hear, and 1 Cor. 3. 10. [...], Let him take heed how he super­struct. And so 'tis here to modify the accurate walk­ing, and accordingly 'tis answered with [...] as, that they behave themselves warily between the two dangers of being corrupted on one side, and devoured on the other; in the first not [...] as easie, [...] seducible people, in the second [...] as wise, prudent men, that can manage their affairs to the best advantage, and not run hazards to no advantage.

e Note: [...] V. 16. Redeeming the time] [...], though it have a sense very unlike the English words redeeming the time, yet cannot well be literally rendred otherwise, then either so, or buying out, or gaining the time. Theodotion useth it in the Active, [...], Dan. 2. 8. by that rendring the Chaldee [...], and there the Vulgar have, redimit is tem­pus, and we, gaining, or buying the season, referring particularly to the delaies that they sought to make, thereby to save themselves from danger. The full mea­ning of the phrase in that place is, to use caution, and cunning, and dexterity, whether by delaies, or any o­ther means, for the saving of themselves from that dan­ger that was threatned them, v. 5. And it seems to be a proverbial speech, which the use had made to signifie more then the very literal of the words imported; and you may find it used in Authors in the same or like words. So in Plutarch, who sets it down for an Apo­phthegme of Scipio, [...], See­ing the madness of the enemies, he bid them buy the safe­ty of the time, that is, avoid fighting with them at that season, for that it was with Commanders as with Phy­sitians, who used not the sword or lance, but in extreme cures. Tom. 4. p. 148. l. 12. Thus S. Chrysostome interprets it by the contra­riety to [...], undergoing superfluous dangers, and such as bring no gain: and again he explains this exhortation by paying tribute, &c. and never opposing them in any thing, but in preaching the Gospel, [...],p. 146. [...]. 33. [...], in things wherein they hurt not, give them no occasion. [...], The very preaching the Gospel shall bring their rage upon you, let it not take other beginning. Thus in Na­zianzen's [...]. p. 14. of Julian, [...], where buying out of time is a proverbial expression for carrying himself cunningly, dextrously concealing (what he had not a mind to discover) his ill disposition under a disguise of gentlenesse. And proportionably 'tis so here, to use all prudent artificial devises to pre­serve them from the evil times then present, times of high corruption, and so of danger to their souls, where­in the carnal heathen sensualities (to which they had such temptation, and which were used in their mysteries and devotions) were very frequent among them, and against which the warning is very particular in the former part of the chapter, v. 6, 7, &c. and to which he returns again, as farre as concerns drunkennesse (the expression of the heathens devotion in some of their worships, the Bacchanalia) ver. 8. And that 'tis this wisdome and dexterity which is here primarily meant, in respect of those spiritual dangers, the snares that were neer their souls, may be conjectured by the verse immediately following, where [...] for this cause, for this evilnesse of the daies, they are advised not to be [...] fools (as v. [...] 16. [...], not as fools, and [...], no longer children, or fools, c. 4. 14. [...] ) but understanding ( [...], noting that pru­dence, [...], that we speak of) what the will of the Lord is, that is, how contrary Christianity is to those heathen courses, which now by the cheats of the Gno­sticks are put off and commended to them, ver. 6. as things that are absolutely indifferent. Besides this it may be applied also to that other prudence for avoid­ing of persecutions, as those are expressed by evil daies, Gen. 47. 9. and Psal. 49. 5. not to throw our selves upon dangers unseasonably, where there is no probable advantage in our prospect, but to speak and exhort when 'tis likely to prosper, and at other times to refrain; and this may properly be styled gaining the time, watching opportunities, and when interposing would prove gain­lesse, then to hold the peace, and expect some fitter sea­son; see Rom. 12. 11.

f Note: [...] V. 18. Excesse] The word [...] signifies generally being given up to all wickednesse, particularly luxury, meaning by that not onely excesse of drinking or eat­ing, or wasting an estate, but especially giving himself up to riotous enormous lusts: thus Hesychius renders [...] by [...], filthinesse, insatiablenesse; and so when of the prodigal Lu. 15. it is said that the means of spending his pa [...]rimony was his living [...] ver. [...] 13. that is interpreted v. 30. by [...] devouring his livelihood with harlots. And then we may discern the meaning of this phrase [...], speaking of drunkenness and filling themselves with wine, in which, saith he, there is (not excesse, as that signifies immoderate drinking, for that was con­tained before in drunkenness, or being filled with wine, and to say that in drunkenness or in wine were immo­derate drinking, would not be so commodious, but) unclean inordinate behaviour, all kind of Venery and enormous lusts: so Theophylact [...], It signifies incontinent lust, for that is begotten by drunkenness: and so it is true not onely in common observation, that inflaming themselves with wine betraies men to all uncleanness, but particularly in the heathen Bacchanals (to which he seems to refer, by opposing to them the being filled with the Spirit, and expressing that in Psalms, &c. the Chri­stian way of rejoicing, contrary to their prophesying Wisd. 14. 28. or their mad howlings in their Orgia) [Page 630] where after their drinking, uncleanness was wont to suc­ceed, as in the Israelites Idol-feasts, after their sitting down to eat and drink, [...] 'tis added, they rose up [...], to sport, or mock, which that it belongs to this of un­cleanness, see Note on 1 Cor. 10. c. And so this is a sea­sonable exhortation to the Christians at Ephesus, living among the heathens, and in danger to be seduced by the Gnosticks to the Idol-feasts, that in stead of the Bacchanals, and unclean consequents of them, which were their way of worship to their idols or devils, they should entertain themselves after the Christian manner of singing Psalms, blessing and praising of God, which is the Christian jollity, to be preferred before those hea­then bestial practices.

g Note: [...] V. 19. Psalmes and hymnes and—] The difference of these three [...], Psalmes, hymnes, songs, must be fetch'd from the Jewes who have three sorts of Canticles, first [...] from [...] amputavit, a concise verse, which is here called [...], a Psalm; secondly, [...] Praise, celebration, depredicating of any thing, which is here [...] hymne; thirdly, [...] Canticum or cantio, whence is [...] Canticum canticorum, the song of songs, and to this answers here the [...], [...] and the word [...] added to it, spiri­tual or Christian, is both in opposition to the [...], and the like drunken, sensual [...]orgs and Ovations in their Bacchanalia, and perhaps in respect of the [...] then among them, as of praying, so of singing also, by that extraordinary gift of the Spirit, 1 Cor. 14. 26. see Note on Jude f.

h Note: [...] V. 30. Members of his—] It is the manner of the Sacred writers to expresse a complex body by the enu­meration of the several parts of it, as the heaven and and earth for the world, evening and morning for the natural day, and many the like; see Note on Col. 1. c. and 2 Pet. 3. b. and so here his flesh and his bones signifies no more then he: and so the whole importance of the verse is, that we are members of Christ, and nothing else, (see Note on Joh. 6. d.)

CHAP. VI.

1. CHildren, obey your parents in the Lord: for this isjust [...] right.]

Paraphrase 1. And so likewise all chil­dren and subjects must be obedient to their parents and Princes, now under the Gospel: for this is commanded by the Law in the Old Testament, which Christ came not to evacuate, but to confirm.

2. Honour thy father and mother (which is the first commandement with promise,)]

Paraphrase 2. For so are the words of the fifth Commandement of the Decalogue, Honour thy father and mother, not onely thy natural, but civil Parents, and all other placed over thee by God, or the lawes under which God hath placed thee. And this is the first commandement of the second table, and that with a pro­mise annex'd to it,

3. That it may be well with thee, andthou shalt have a long time on the land, [...] thou mayst live long on the earth.]

Paraphrase 3. viz. of prosperity and long life in the land of Canaan, as it concern'd the Jewes, and to all others of prosperous peaceable living upon earth, (toward which obedience to superiors is ordinarily an eminent means of security, see Mat. 5. 5.) and of eternall blisse in heaven by the promise of Christ.

4. And ye fathers, provoke not your children to wrath: but bring them up in thediscipline and nurture, [...] nurture and admonition of the Lord.]

Paraphrase 4. And parents likewise are to behave themselves lovingly and gently toward their children, and not to tempt them, by tyrannical usage of their power, to disobedience, but use all care to bring them up in the knowledge of their duty to Christ.

5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling in singlenesse of your heart, as unto Christ:]

Paraphrase 5. And doe not think that Christianity hath set all ser­vants at liberty, or given them any privilege of disobeying those whose servants they are according to the course of this world, be they heathens, &c. But let all such know themselves to be obliged to perform obedience unto their masters, with all diligence and sincerity (see note on Phil. 2. c.) as unto Christ, who sees their hearts, and laies this command on them.

6. Not with eye-service as men-pleasers, but as the servants of Christ, doing the will of Godor, from the soul with good will doing them ser­vice, for the King's MS points it thus, [...], Ex [...], from the heart;]

Paraphrase 6. And this not onely to avoid the displeasures of their masters, (which will extend no farther then to those things which they can see whether they be done or omitted, and consequently punish in them) but upon sense of obligation to the Law of Christ, who can see the secrets of the hearts, and so must be served accordingly;

7. With good will doing service, as to the Lord, and not to men:]

Paraphrase 7. viz. with uprightnesse and cheerfulnesse, a voluntary obedience, which may approve it self to Christ, and not a forced one, which arises from fear of man, and so extends no farther then the master can see and punish:

8. Knowing that whatsoever good thing any man doth, the same shall be re­ceived of the Lord whether he be bond or free.]

Paraphrase 8. Knowing that as all other performances of duty, so his faithfull service to his master, shall be rewarded in him by God.

9. And ye masters, doe the same things to them, forbearing threatning: know­ing thator, the Lord both of them and you, for the King's MS reads [...] your master also is in heaven, neither is there respect of persons with him.]

Paraphrase 9. And the masters must use their servants, as fathers were appointed to use their children ver. 4. not wrathfully and imperiously, but calmly and gently, either as knowing that they themselves have a master to obey, who commands them to doe thus; or knowing that you and they are but fellow-servants in respect of Christ, and indeed that if masters doe not their duty, they shall be as punishable before God as any others of the most inferiour degree, God fa­vouring or sparing none upon so slight considerations as these, of their being greater men in this world then others.

10. Finally, my brethren, be strong in the Lord, and in the power of his might.]

Paraphrase 10. Finally, brethren, con­sider the all-sufficience and o­mnipotence of his might, who is able to sustain you against all opposition of men or devils, and confirm your selves in the faith, and chear up your selves with that consideration.

11. Put on thecomplete armour [...] whole armour of God, that ye may be able to stand against the contivan­ces, [...] wiles of the devil.]

Paraphrase 11. And make use of all the defensatives and weapons that Christ hath afforded you, to the repelling of all the temptations and stratagems of the devil, that ye may be able to hold our against all his assaults, both of force and cunning.

12. For we wrestle not against flesh and blood, but against principalities, against powers, againstthe world­ly rulers of this age, [...] the rulers of the darknesse of this world, againstspiritual parts, or spirits, for the Syriack appears to have read [...] spiritual wick­ednesse in heavenly places humane in note a high places.]

Paraphrase 12. For the combat for which we are to be fortified, is not against any ordinary humane enemies, but against the several ranks of devils, the chieftains and gods of this present idolatrous heathen world, and against those evil spirits that are in the aire, all grosser carnal, and all more spiritual dangerous sins, of pride, heresie, and ma­lice, &c.

[Page 631] 13. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand.]

Paraphrase 13. The variety and great­nesse of the danger being thus considered, makes it reasonable for you to arm your selves in every part, with all that the Christian faith hath provided you with, that in time of temptation ye may be able to hold out against the contrary allurements of those hereticks, and in conclu­sion to be so farre victorious, as not to have been ensnared on any side.

14. Stand therefore, having your loynes girt with truth, and having on the breast­plate of righteousnesse,

15. And your feet note b shodin the rea­dinesse with the preparation of the Gospel of peace;]

Paraphrase 14, 15. Let your military preparations against these as­saults be these: first, Truth, the doctrine of the Gospel in opposition to heathen errors and heretical insinuations, and set that be your military girdle (see note on Luk. 12. b.) that keeps on all the other armour, and fits you to make use of it, and withall will restrain you from all libertinisme and licentiousness, as a girdle restrains and keeps in the body. Secondly, Righteousnesse, sincere faithfull obedience to Christ, to guard the whole man from assaults of sin, as the breast-plate guards him, Isa. 59. 17. Thirdly, The practice of Christian charity and peaceablenesse, to supply the place of shooes, that ye may goe on expeditely in the Christian course, and not fall or miscarry by the way, through the traps that hereticks and schismaticks lay to wound and gall you, and hinder your progresse.

16. Unto all [...] Above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts ofthe wick­ed me, [...] the wicked.]

Paraphrase 16. Fourthly, Faith, or the believing both the pro­mises of Christ to all reformed penitents, and the threats to all impenitent sensual persons; which will keep temptations [...]rom entring, and be able to allay the pleasures of those sensual baits proposed to you, either by Satan of any other tempter, which, like poysoned darts (which are wont to inflame the parts that are wounded with them, and therefore are called fiery darts, as the serpents with poysonous stings are called fiery serpents) will wound you to death, if the consideration of your duty, the pro­mises and terrors of Christ, received by your faith, doe not help to quench them.

17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.]

Paraphrase 17. Fifthly, The hope of salvation, which may serve as an helmet, Isa. 59. 17. to bear off any blow (at least secure you from the hurt of it) that can light upon you. And sixthly, [...]he Spirit, that is, the word of God, which may serve as a sword to assault the assailants, and destroy them, to slay all that is tem­ptation in them, by proposing to the Christian much stronger motives to obedience, then the world can afford to the contrary.

18. Prayingat every season, [...] alwaies with all prayer and supplication in the Spirit, andto this very purpose watching, [...] watch­ing thereunto with all perseverance and supplication foror, concer­ning all ho­ly things, [...] all saints,]

Paraphrase 18. Praying heartily and fervently (see note on Luk. 9. e.) upon every opportunity and time of need, for God's assistance to enable you to persevere, and for the removal or averting of temptations; not so much for secular, as spiritual things (which Theophylact sets as the meaning of the phrase in the spirit) and then adding vigilancy to prayer, and so continuing and persevering in a constant performance of that office of prayer, for all virtues and graces that are needfull for you, and all means that may tend to the securing or increasing holinesse in you.

19. And for me, that utterance may be given unto me that I may open my mouth with au­thority, see note on Joh. 7. a. boldly, to make known the mysterie of the Gospel,]

Paraphrase 19. And let not these your praye [...]s be wholly confined to your selves, but let me have my part in them, that I may be enlarged from my present restraint, and so have liberty to propa­gate the faith of Christ (see note on 1 Cor. 1. b.) and publickly, or freely, or with authority (see note on Jo [...]. 7. a.) to p [...]each to the Gentiles, and in stead of the heathen mysteries, wherein all their impieties are acted, to reveal to them the nature of the Gospel, to which they are initiated, the purity and holinesse which are there required:

20. For which I am an Embassadour in [...] chain [...] bonds: that therein I may speak boldly, as I ought to speak.]

Paraphrase 20. (For the maintaining of which I am persecuted, and being imprisoned, doe still continue to preach it) that I may by it be emboldned to speak as I ought.

21. But that ye also may know my affairs,what I due [...] and how I doe, Tychicus a be­loved brother, and faithfull minister in the Lord, shall make known to you all things:

22. Whom I have sent unto you for the same purpose, [that ye may know our affairs, and that he might comfort your hearts.]

Paraphrase 22. to give you such an ac­count of my afflictions and imprisonment as may not afflict, but give you matter of rejoicing.

23. Peace be to the brethren, andor, com­passion, for the King's MS. reads [...] love, with faith from God the Father, and the Lord Jesus Christ.

Paraphrase 23. I beseech God the Fa­ther, and our Lord Jesus Christ, to bestow upon your whole Church the grace of peaceablenesse, and charity, and true faith.

24. Grace be with all them that love our Lord Jesus Christ inincorru­ption [...] sincerity. Amen.]

Paraphrase 24. The blessing of God be on all those that continue constant in their love to Christ, and are not corrupted out of it by any of the baits or seductions of these times. See note on Rev. 2. b.

Written from Rome unto the Ephesians by Tychicus.

Annotations on Chap. VI.

a Note: [...] V. 12. High places] What [...] signifies here will be soon discerned, first, by remembring that the several regions of the aire, and all above the globe of the earth, is in the Hebrew stiled [...], [...] and in the Greek of these books, [...] heavens, and so [...] will signifie those places, the several regions of the aire: secondly, that the Syriack reading for [...] spiri­tual parts [...] spirits, and the phrase spirits of wickednesse readily signifying wicked spirits, and those oft used to denote Devils, the spirits of wickednesse in heavenly places will be no more then the powers of the air under their [...] or prince, c. 2. 2. that is, devils under Beelzebub the prince of the devils. [...] These are here distinguish'd from the [...], the worldly rulers of the darkness of this age. Noting several sorts of devils, either in respect of their mansions, [...], saith Igna­tius ad Ephes. aerial or earthy spirits; or else of the inclinations which they suggest. The earthy devils sug­gesting grosser carnal appetites, filthinesse of the flesh, &c. the aerial, pride, vain-glory, malice, &c. the fil­thinesse of the spirit. And the Gnostick hereticks by power of sorcery seducing men to both sorts of these filthinesses, all fleshy abominable lusts, and all malice and rancour against the Orthodox Christians, it is here truly said, that they were to contend with both sorts of evil spirits, terrestrial and aerial, the terre­strial that ruled among the heathen dark parts of [Page 632] the age, and the aerial wicked spirits.

b Note: [...] V. 15. Shod] The use of shooes in the celebration of the Passeover hath been formerly observed: For so the Israelites were commanded at their eating of it, that they might be ready for their journey, to have each of them their shooes on their feet; so when the A­postles, Mar. 6. 8. were commanded to be shod with sandals, the meaning is, that they should be ready to take their journey. So inin Captiv. Plautus, calceati dentes, shod teeth, that is, ready to devour the feast. So the Aegyptian virgins were not permitted to wear shooes, that is, to be ready to goe abroad. All this belongs to the explication of this phrase, as it is joyned with [...] in readinesse, [...] denoting the preparation or readinesse for the journey, the whole Christian course, for which the doctrine of peace and charity doth provide and furnish them. But then this is not all, for the shooes are here mention'd among the armour (and sop. 331. Strabo lib. 10. speaking of the Cretian youths, saith of them, that they did [...], use military attire and shooes) and so they clearly were, and were ordinarily made of brass. A mention we have of them in the story of Goliah, his greaves of brass; and so among the Grecians they were so ordinary, that they are known in Homer by that title of [...], the brazen-shooed Gre­cians, [...] saith Phavorinus, who had greaves of brass or iron, lin. 634. as also of silver, in Virgil, l. 7.

Aut laeves ocreas lento ducunt argento,
They cover their bootes with silver.

The use of these was to defend their feet against the gall-traps which were wont to be thrown in the fields or waies, to stop their marches, sharp stakes sticking up to wound or gall their feet, and make them that had fallen upon them unable to goe afterward. This use then of the shooes for marching is here referred to, and the Gospel of peace, the obligation to peace and charity, (that lies upon Christians by the Gospel, and which is here set before faith, and hope of salvation) is the furniture or preparation for the feet, supplies the place of those greaves, fits us for our Christian course, which beyond all things, consists in preserv­ing of peace with all, and especially now in opposi­tion to those hereticks that broke the unity of the Church, and breath'd out nothing but malice and per­secution against all the Orthodox Christians, and labou­red all they could to draw others to partake with them.

THE EPISTLE OF PAƲL THE APOSTLE note a TO THE PHILIPPIANS.

a Note: [...] THE conversion of the Macedonians, and among them first of the Philippians, to the faith by the la­bours of Paul and Timothy, is set down Act. 16. 12. and Act. 20. 3. where having had very good success among them, & after his departure having received many testimonies of their kindness and constancy, and now being prisoner at Rome, Epaphroditus their Bishop being sent from them to him with a supply of mony, about the year of Christ 59. he returns them this Epistle by Epaphroditus, full of kind acknowledgments and chearful­nesse; and Timothy, who had been with S. Paul at Philippi, being now at this time at Rome with him, he is joy­ned with Paul in the front of the Epistle. One thing is farther observable in this Epistle, that upon the newes of S. Pauls imprisonment at Rome, (certainly his first imprisonment there, see c. 1. 25, 26. and c. 2. 23, 24. and not that immediately preceding his Martyrdome) the Gnosticks, the known enemies of the cross of Christ, c. 3. 18. (which are not for confessing a crucified Saviour, or a persecuted faith) joyning with the Judaizing Christians, were very ready to infuse their discouragements, perswading to Judaize, c. 3. 2. as among the Gala­tians they had done. And by way of necessary antidote against these seducers, he opposeth the benefit which Christianity had received by his sufferings, c. 1. 12. and the no losse, but advantage which should come to him by it, v. 19. and then conjures them to unity and perseverance, c. 2. warns them against the Gnosticks, c. 3. and again encourages them to constancy, c. 4.

CHAP. I.

1. PAUL and Timotheus the servants of Jesus Christ, to all the saints in Christ Jesus which are at note a Philippi, with the note b Bishops and note c Deacons,]

Paraphrase 1. I Paul the Apostle that preached the Gospel to the se­veral cities of Macedonia, but first to Philippi, Act. 16. 12. & Timothy that accompanied me in that work, Act. 16. 1. to all the Christians that are in Macedonia, of which Philippi is a Metropolis, and therein especially to the several Bishops of the several cities, and the Deacons that attend upon and assist them,

2. Grace be unto you and peace from God our father, and from the Lord Jesus Christ.]

Paraphrase 2. Send greeting in the Lord.

3. I thank my God upon every remembrance of you,]

Paraphrase 3. I cannot but render thanks to God (the author of all the good which is wrought in any) as often as I think of you;

4. Alwaies in every prayer of mine for you all making request with joy,]

Paraphrase 4. And accordingly when­soever I pray for you, I cannot doe it without rejoicing;

5. For yourcommuni­cation to­ward [...] fellowship in the Gospel from the first day untill now:]

Paraphrase 5. To consider your great liberality toward the propagating the Gospel (see note on Act. 2. e.) which hath been observable in you since your first recei­ving the faith untill this present time.

6. Being confident of this very thing, that he which hath begun a good work among you [...] in you, willperfect [...] perform it untill the day of Jesus Christ;]

Paraphrase 6. And I make no doubt but that God, who hath wrought this and all other Christian graces in you thus farre, will proceed to consummate it, (upon your persevering to make use of his grace) and to reward it at the great day of doom.

7. Even as it is meet for me toto have this care for [...] think this of you all, because I have you in my heart,as those that are all my co­partners of grace, [...] in as much as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of note d my grace.]

Paraphrase 7. This affection to you it is but justice for me to have, as considering that you both in sufferings, and in the defence (see v. [...]7.) and maintenance of the Gospel have joyned and participated with me, done and suffered the same things that I have done.

8. For God is my record how greatly I long after you all, in the bowels of Jesus Christ:]

Paraphrase 8. And before God I so­lemnly protest to have it in the highest and most passionate degree of Christian love imaginable:

9. And this I pray, that your love may abound yet more and more inacknow­ledgment & all sense, [...] know­ledge, and in all judgment:]

Paraphrase 9. And I daily pray that your Christian charity (which already expresses it self in liberality toward the Gospel, and suffering for it, v. 5, 7.) may yet farther increase more and more, so that ye may acknowledge and discern whatever ye ought to doe, have a quick sense of your duty in every particular:

10. That ye may approve things that are excellent, that ye may bepure [...] sincere and without offence till the day of Christ.]

Paraphrase 10. That ye may continue constant unto the truth, ex­amine first, and then approve, and like, and practice all Christian virtues in the highest degrees (see note on Rom. 2. f.) and not be led into evil under the shew of good, but remain unblemished and spotlesse unto the day of judgment, and so bring Christianity into a reputation among men,

[Page 634] 11. Being filled with the fruits of righteousnesse, which are by Jesus Christ unto the glory and praise of God.]

Paraphrase 11. Bringing forth all man­ner of Christian fruits, those works of piety and charity, which are commended by Christ above what was by the Law of Nature or Moses required, which may tend to the honour and praise of God.

12. But I would ye should understand,that con­cerned me [...] brethren, that the things † which hap­pened unto me, have fallen out rather unto the furtherance of the Gospel:]

Paraphrase 12. As for my self, and the things that concern me, my sufferings and imprisonment at Rome, you may please to take notice that they have tended to the advancement rather then hindrance of the Gospel.

13. So that my bonds in Christ are manifest in the note e hall, or place of ju­dicature palace, andto all o­thers, [...] in all other places.]

Paraphrase 13. For by my sufferings it is that the Gospel hath come to be taken notice of, and so to be propagated both to all the officers of the Emperour in the Courts, (the Romans that act un­der him) and also to all others.

14. And many of the brethren in the Lord waxing confident by my bonds, are much more bold to speak the word without fear.]

Paraphrase 14. And withall many that have received Christianity, through the confidence and courage that the example of my sufferings and patience hath infused into them, have with much more zeal and constancy then formerly made confession of the faith.

15. Some indeed preach Christ even of envy and strife, and some also of good will.]

Paraphrase 15. Some indeed envying the dignity which God hath bestowed on me, by giving such success to my preaching, now that they see me under restraint, preach the Gospel of Christ by way of emulation, hoping and endeavouring to get that glory to themselves; and some doe it out of good liking of what I have done, and out of a pious intent, desiring sincerely to maintain what I have preached.

16. The one preach Christ of contention, not sincerely, supposing toor, stir up, for the Ks MS. reads [...] adde affliction to my bonds:]

Paraphrase 16. The former sort of these doe it out of unkindness to me, not out of designe seriously to advance the service of Christ, but esteeming of me by their own affections, they suppose they shall gall and grieve me thereby, and so adde to my present sufferings:

17. But the other of love, knowing that I am set for the defense of the Gospel.]

Paraphrase 17. But others out of a sincere kindnesse toward me and the Gospel, as knowing that what is befallen me, is in defence of the Gospel, or for my defen­ding it, and consequently but duty in me who have not intruded my self, but am by Christ from heaven call'd and sent with commission for discharge of this office.

18. What then? notwithstanding every way, whetherby occasi­on, or by in note f pretence, or in truth, Christ is preached, and I therein doe rejoice, yea and will rejoice.]

Paraphrase 18. And so by one means or other, some to vex me, o­thers out of respect to the words preached by me, doe farther propagate it: and though this is by the former sort done malicious­ly, and the good that comes from it be only accidental, not intended, but only occasioned by them, yet 'tis matter of rejoicing to me that the Gospel of Christ is preached and published by this means.

19. For I know that this shall turn* to my salvation through your prayer,† to salva­tion [...] and the supply of the Spirit of Jesus Christ,]

Paraphrase 19. For I am confident, by the help of your prayers, and by the assistance of the Spirit of Christ attainable thereby, that what hath thus befallen me, shall be a means of advancing the salvation of many;

20. According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldnesse, as alwaies, so now also, Christ shall be magnified in my body, whether it be by life or by death.]

Paraphrase 20. As I verily perswade my self, and hope that God will so assist me, that I shall expresse no pusillanimity in any thing, but continue as constant as ever, and as bold (Joh. 7. a.) to confesse Christ and preach the Gospel, and so, whether by life or death, advance the kingdome of Christ, by preaching it, if I live, by signing the truth with my blood, if I die.

21. For to meliving is Christ, and dying gain, [...] to live is Christ, and to die is gain.]

Paraphrase 21. For as for my self, thus it stands with me, if I live, my life shall be spent in Christ's service; and if I die, my death tends to mine own unspeak­able advantage and joy, and to the service of Christ also, whose glory may be advanced by my dying his martyr (see ver. 20.)

22. But if it be living in the flesh, [...] But if I live in the flesh, this is note g to me worth my labour, and the fruit of my labour: yet what I shall choose, I wot not.]

Paraphrase 22. On the other side, my living in the flesh is matter of some advantage also: life is in it self, and for the advantages of serving God and encreasing our crown, a desirable thing, and so the scales being in a manner even, I know not what to choose.

23. For I am in a streight betwixt two, having a desireto goe home or returne. to note h depart, and to be with Christ,for this is much rather to be pre­ferred, or better, [...] which is farre better.]

Paraphrase 23. But I am in a great dif­ficulty, equally inclined on both sides, on one side having before me the benefit of death, as of a returne into my country, which is the vision and society of Christ, and that very much more desirable both in respect of the glory that will redound to Christ by my martyrdome, and the benefit that will redound to me:

24. But [...] Neverthelesse to abide in the flesh is more needfull for you.]

Paraphrase 24. And on the other side, considering the advantage which may accrue to you, which is farre greater by my life, and that which you can very ill spare.

25. And note i this, I know, I hope, that having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith;]

Paraphrase 25. And on this latter con­sideration of the want you have of me, and the benefit you may reap from my life, I am sure that this is the thing I desire and hope, that I shall be some time permitted to live as a means of growth and proficiency to you, and of giving you comfort in your Christianity;

26. That your rejoycing may be more abundant in Jesus Christthrough me [...] for me, by my coming to you again.]

Paraphrase 26. That you may rejoice the more through the good­nesse of Christ, by reason of me, that is, of my coming yet again to be present among you.

27. Onelybehave your selves worthy of [...] let your conversation be as it becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may heare of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel:]

Paraphrase 27. Onely let your course of life be such as becomes the citizens of this divine city, the members of the Church of Christ, whose saith ye have received, that whether present or absent, I may hear such things of you that I may take comfort in, viz. that you have the same affections and common designes, all jointly contending, the best you can, to propagate the faith of Christ, to gain men to em­brace the Gospel.

28. And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God.]

Paraphrase 28. And whatsoever op­position ye meet with, let it not discourage or affright you, but look on it only as a signe or testimony that they are wretched obdurate people, but that you are the true pen [...]ent believers, rescued out of the snares of sin, and that this testimony is given by God himself of you,

[Page 635] 29. For unto you it is given in the behalf of Christ, not onely to believe on him, but also to suffer for his sake:]

Paraphrase 29. Who hath vouch­safed you this favour, to suffer for, as well as to believe in, Christ, which is a proof of your sincerity and constancy, and an instance of God's goodnesse and favour to you.

30. Having the same conflict which ye saw in me, and now hear to be in me.]

Paraphrase 30. Suffering in the same manner as ye see and hear of me that I suffer.

Annotations on Chap. I.

a Note: [...] V. 1. Philippi] The Philippians here named must (by Analogie with the Corinthians, and the rest to whom the other Epistles are address'd) be interpreted to be of a larger extent then the inhabitants of that one city, and either to contain all the Christians through­out all Macedonia, or at least all that were under that Metropolis. For that Philippi was such, is the distinct affirmation of S. Luke, [...] Act. 16. 12. [...], Phi­lippi is the prime, or first, city in the province of Ma­cedonia; that is, either of all Macedonia, as one wider Province, or at least of one Province of it. And it is there added that it was then a colony, [...] that is, inha­bited by Romans (from whence it is that v. 21. they speak of themselves as Romans:) and such colony-cities that were so inhabited by Romans, were gene­rally (though not onely they) pitched on by the Ro­man Pretors or Presidents to be the cities whither the neighbouring regions should come for justice, the places of assises, &c. and so became the chief cities. SoEpist. 247. Photius, [...], The city of Philippi being a metropolis of the Province of the Macedonians, and this expresly speaking of it as it was in S. Pauls time, Act. 16. 21. where the inhabitants of it, as of a Romane Colony, call themselves Romans. So S. Chrysostome on Act. 16. [...], S. Luke sets down the places, as writing an history, and shewing where the Apostle spent any time, he names onely the greater cities, (such are Metro­poles) and passeth by the rest, making Philippi, thus named, one of those greater. And this is supposed by the antient writer under Ignatius's name, in Epist. ad Tarsens. when he tells them to whom he writes, [...], the Churches of the Philippians, in the plural, salute you, that is, the Churches under that Metropolis. And therefore when Philippi is by the Geographers (and out of them by the author of the argument of this Epistle) affirmed to be [...], a little city under the Metropolis Thessalonica, it must be remembred that that definition belongs to some other time, probably long before that of S. Pauls writing here, or, in the Acts, his preaching to them. For so 'tis certain that this city built and thus named by Philip King of Macedon, had formerly been called [...], and then [...] (whence was the proverb, [...], because of a golden mine which Ap­pian saith was near it) and was then a small city; which hinders not but that how under the Roman Empire it might be improved and advanced, especially being now a Colony of Romans; (and being so, 'tis not imaginable it should be subject to Thessalonica, a city in another Region,Vid Anton. August Itip [...]ar p. 103 an hundred and ten miles off from it, which was no Colony.) As when in Palestine, Caesarea Stratonis became a Colony of the Romans, called Colonia Prima Flavia, byNet Hist. l. 1. c. 13. Pliny, à Vespasi­ano deducta, the Prime Colony called Flavia, as being brought thither by Flavius Vespasianus, it became also, in respect of the Ecclesiastical Government, a Metro­polis, under which Jerusalem it self was. For that many cities became Metropoles, which formerly were not, there is no doubt, and is affirmed in the 12. Can. of the Council of Chalcedon, [...], Cities are honoured with the names of Metropoles by the Emperors letters. So also Strabo, Geog. l. 17. p. 840. [...], Provinces have been at several times variously divided; which concludes the Metropoles to be changed also: and l. 13. p. 629. giving an account of the confusion of Provinces by him observed, he saith it was caused [...], because the Romans distributed them not according to the divisions of tribes, but another way, according to the keeping of courts and assises. And thus dothNat. Plist. l. 5. c. 29. Pliny set down for Metropoles of Asia, Laodicea, Sardis, Smyrna and Ephesus, upon this onely account, that the courts were kept there to which other cities resorted. The truth is [...], or [...], which was now changed and advanced into Philippi, and a Metropolis of Macedonia, by being a Colony of the Romans, was originally a city of Thrace, and so is affirmed to be by Stephanus [...]. And soIn Peripl. p. 26. Scylax Caryandeus among the cities of Thrace hath [...], next after Neapolis. Andp. 74. Eustathius on Dionysii [...]. to the same effect, [...], seating it on the banke of Strymon, whereDe situ Or [...]. l. 11. c. 2. Pomponius Mela in his description of Thrace placeth Philippi, and so doth Plinie Nat. Hist. c. 11. l. 4. in his Survey of Thrace, A Strymoneintus Philippi Colonia: and so Dio describing Pangaeum Montem in Thrace saith 'tis close by Philippi. But granting all this of the former times, 'tis yet cer­tain that at the time of S. Pauls converting this city, it was changed from the antient forme, first it was a Roman Colony, and the inhabitants thereof [...] Romans, Act. 16. 21. and in that state made a Me­tropolis of the adjoyning part of Macedonia, where the Roman Prefect kept his assises for all that [...]. Ac­cording to this Division saithIn L. in Lusitan. Vlpian, in provincia Macedonia Dyrracheni, Cassandrenses, Philippenses Italici Juris sunt. This may be illustrated à pari. Nicopolis is byTom 4. p. 406. l. 36. S. Chrysostome affirmed to be a city of Thrace, [...], and so by Theodo­ret [...], Nicopolis is a city of Thrace, but borders on Macedo­dia, (in like manner as Philippi did;) and yet in the Subscription of the Epistle to Titus we read, [...], from Nicopolis of Macedonia. This may serve to give account of the varieties which seem to be among writers about this city. And as in Civil, so in Ecclesiastical divisions such variety is obser­vable. Those cities were chief and Metropoles where the Gospel was first planted, and thence communicated to the neighbouring regions. And such was Philippi, as 'tis clear by the story of S. Pauls preaching the Gospel in Macedonia, Act. 16. 9, 10, &c. and 1. Thess. 2. 2. first at Philippi, then after at Thessalonica. In which respect, of the [...] priority of con­version to the Faith, and being S. Pauls [...] first-fruits in that region, some privilege belongs to [Page 636] Philippi even before Thessalonica, that chief Metro­polis of Macedonia, viz. that Philippi was the elder sister in the Faith, and so in that respect, though not in others, the prime Metropolis of Macedonia. Hence it is that the liberality of the brethren of Macedonia (in common) 2 Cor. 11. 9. is imputed to the Philip­pians peculiarly, Phil. 4. 16. by which it appears that all the Christians of that region or [...] of Macedonia are contained under that title. And so though there be but one Epistle written by S. Paul to these Philip­pians, yet S. Polycarpe mentions Pauls Epistles (in the Plural) to them, by which learned men under­stand those other inscribed to the Thessalonians, that other chiefe city of Macedonia, which might there­fore belong to Philippi also. And to that the severe adjuration of the Apostle, 1 Thess. 5. 27. seems to belong, where he adjures them by the living God that that Epistle be read [...] to all the holy brethren inde­finitely, that is, I conceive, to all the Christian, in each Church of Macedonia. And so it is evident that the Epistle inscribed to the Corinthians belonged to all the Churches of Achaia, 2 Cor. 1. 1. and so that inscribed to the Colossians was also to be read Col. 4. 6. by the Church of Laodicea, the chief Metropolis of Phrygia, to which Colosse is adjoyn'd as a secundary, Col. 2. 2. By all this appears how in Philippi there may be more Bishops then one, indeed as many as were in all Macedonia, at least as in the cities under that Metropolis.

b Note: [...] Ib. Bishops] What the word [...] and [...] notes in the Old and New Testament, hath been said already, Note on Act. 1. b. viz. praefecture or ruling power in the Church. But whether this belon­ged to singular persons, one in each city and region adjoyning, or to a number of such, ruling together as collegues, hath been of late controverted by some, and this place▪ which mentions in Philippi Bishops in the Plural, hath been a principal testimony to conclude that in one Church there were many Bishops. This, if it were granted and consequently, that Bishops here denote no other then those whom we now call Pres­byters, would be of no force to inferre this conclusion, That Churches in the Apostles times were ruled not by single Bishops, but many Presbyters; because 1. it were possible that the Apostle himself might at this time retain that supreme Episcopal power in own hands, and though absent in body, yet by letters (being present in spirit) exercise that power over them: Or 2dly, if the Apostle had constituted a Bishop over them, yet 'tis possible that at the writing this Epistle the Chair might be vacant, or that the Bishop might be absent. And indeed Epaphroditus, who is by Theodoret and others affirmed to be Bishop of Philippi, byOn chap. 2. 25. Theophylact, [...] Doctor, which that it is the title of Bishop, we have formerly shewed, (Note on 1 Cor. 12 d.) appears c. 4. 18. to have been with Paul at this time, when he wrote the Epistle, (so saith Theophylact, that the Clergy are mentioned in this, and in no other Epistle, because they had sent Epaphroditus with necessaries for the Apostles use) and to have carried the Epistle to them, which one thing might make it inconvenient to inscribe the Epistle to him. And yet in the body of the Epistle c. 4. 3. there is an Apostrophe which in all probability belongs to him, under the name of his yoke-fellow, that is to look to the relief of the widowes▪ supposing him present at the opening of the letter. But there is no need of such answers as these to avoid the force of this argument. That which hath been said Note a. will give a clear account of it, that Philippi being a Metropolis, under which were many other Churches, which had each of them a Bishop▪ all those Bishops are here meant by [...] in the Plural, as this Epistle was written to all those cities or Churches, and not onely to that of Philippi. Of this it is clear in Ecclesiastical writings, that there was a Bishop constituted by the Apostles. For soPraescript. c. 30. Tertullian distinctly mentions it for one of those Churches which derived the pedegree of Bi­shops from the Apostles as founders. And Ignatius, S. Pauls successor at Antioch, in his Epistle to them, names Vitalis as their Bishop, and the Latine old copie of Polycarps Epistle to them mentions Vitus, which is surely the same. And though that Epistle mentions [...] Elders and Deacons onely, [...] yet considering the notion of [...], set down Note on Act. 11. b. there will be little doubt but that Elders there and Bishops here are all one, viz. all the Bishops of the cities under that Metropolis, which may well be contained under the title there pre­fixed to it, [...], to the Church of God adjoyning, or belonging, to Philippi. And indeed as the word [...] Elders is a note of Prefecture, and so may fitly belong to the Bishop in each city (see Note on Act. 11. b.) in all the places of the New Testament, so there is little reason to doubt of the word [...] bishops. The first mention of it is Act. 20. 28. where those that had been called Elders of the Church, v. 17. are [...], Bishops of the flock, set over it by the Holy Ghost: where, if the fl [...]ck were the Christians of any one city, there might be some pretence that the Elders or Bishops in the Plural might be those which are now called Presbyters. But it is apparent that the flock is the Christians of all Asia, of which it is said c. 19. 10. that all that dwelt in Asia heard the word of the Lord, and almost all Asia were converted, saith Demetrius v. 26. which Paul c [...]lls the opening of a great doore to him in those parts, 1 Cor. 16. 9. And consequently the Elders or Bishops there, are the Bishops of all Asia, at least those that belonged to Ephesus as their [...], Chrys in Arg. Epist. ad Ephes. [...]. Theod. Ep. ad Diosor. [...], Euse [...]. l. 4. [...] [...]. Ord. thron. Metrop. ad Calcem Codini. Me­tropolis. To which purpose is that of S. Ire­naeus l. 3. c. 14. In Mileto convocatis Epi­scopis & Presbyteris ab Eph [...]so & proximis civitatibus, the Bishops and Elders being as­sembled at Mil [...]tus, from Ephesus and the next of the cities. And therefore S. Paul in his oration to them tells them, they had known how he had been with them all the time from the first day that he came into Asia, c. 20. 18. noting those to whom his speech was address'd to be the Bishops of Asia, and not of that city only. The next mention of Bishops (beside that in this place) is that 1 Tim. 3. 2. He that desires the office of a Bishop, &c. A Bishop therefore must be blamelesse, &c. and in the same words Tit. 1. 7. In both which places, as it is agreeable to the affirmations of the Antients (see Note on Act. 11. b.) that there should be constituted B [...]shops only and Dea­cons in the severall Churches, (there being no middle order yet in use) so that [...] distinctly notes those Bishops, and not those whom we now call Pres­byters, is the joynt affirmation of Chrysostome and Theophylact and Oecumenius. Chrys. in 1 Tim. Hom. 10. [...], there was need of more Bishops, and of those which preside in every city. And again,Theoph. in Tu. 1. 5. [...], Elders in every city] he there means Bishops, as also in the Epistle to Timothy: And when he saith in every city, it is because he would not have the whole Island intrusted to one, but that every city should have ther own Pastor. And so saith l. 3. c. [...] Eusebius of Titus, that there being an hundred cities in Crete converted to the faith by S. Paul, Titus had the bishoprick of them all, that is the Metropolitical power; that he might ordain Bishops under him, saithArg. Ep. ad Tit. Theodoret; that he might exercise judicature and ordination, saith Chrysostome and [Page 637] Theophylact. There are no more mentions of this word [...] in the New Testament, and in all these it is fairly appliable to the Bishops, or single Praefects or Go­vernours of Churches: And so though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture, yet is not this to be understood so, that either, and both of them signifies indifferently those whom we now call Presbyters, but that they both signi­fie Bishops, one setled in each Church by the Apostles, there being no use of that second order in the Church, till the number of believers increased.

c Note: [...] Ib. Deacons] Of the word [...] we have spoken at large, Note on Luk. 8. a. both as that signifies in­definitely to serve, and as to wait at the table, and give every man his dimensum from the [...], and from thence to distribute to the poor, to all that want. And thus the seven Deacons institution Act. 6. may be thought to confine their name and office in the Church of Christ to that (especially and principally) of [...] serving tables, distributing to the poor, v. 2. called the [...], daily ministration ver. 1. But (beside that those seven were not wholly imployed in those inferiour imployments, but Stephen and Philip made use of for the preaching of the Gospel, cap. 7. 8. and Samaria converted and baptized by the latter of them, and he therefore called Philip the Evangelist, Act. 21. 8.) it is every where clear, that the word [...] is not to be re­strained to that notion, but taken in a more general, for any officer, or servant, or minister, without parti­cular notation of the kind wherein the service or ministerie consists, and being taken in an Ecclesiasti­cal notion, shall signifie any inferiour Church-officer, however imployed by the Bishop or Apostle to whom he belongeth. The original of this word and office is to be taken from the Jewes, among whom the mi­nisters and officers that attended the Judges in every city, Deut. 16. 18. are in the Scriptures called [...], by the Rabbines, [...] ministers, and with the ad­dition of [...], ministers of the synagogue, or Consistory, and juniores, the younger, saith Maimoni­des, such as had not attained to the age of Doctor; and these sure are the [...] that buried Ananias, Act. 5. 6. TheseHaer. Ebion. Epiphanius calls [...] (a word lightly varied from the Hebrew [...]) and saith the Dea­cons in the Christian Church are directly parallel to them: For as they were the [...], keepers of the treasure, so did they also [...], perform all ministerial offices indifferently. And of them the Jewes have a saying, that about the time of the destruction of Jerusalem the learning of the wise men, that is, Doctors, was degenerated into that of the Azanitae, and the learning of the Azanitae into that which was competible to the Notaries, noting the sub­ordination of the Azanitae to the Doctors, and of the Notaries to the Azanita. From hence appears the notion and office of these Deacons in the Christian Church, those that attended and waited on the Bi­shop, and did whatsoever he appointed them, preach, baptize, &c. read the Gospel, attend the Bishop in ministring the Sacrament of the Lords supper, receive the oblations from the sub-deacon, and bring them to the Bishop, mind the people in performing the several parts of the divine office, call on them to pray, to sing, to hear, to kneel, &c. And as these were first trained up for these ministeries in the family of the Bishop, so were they after in Religious houses and Colleges, or Monasteries, (which appear by the antients to have been seminaries of the Church, and not instituted onely for prayer and devotion:) and such, when they have used the office of a Deacon well, [...], 1 Tim. 3. 13. purchase to themselves a good degree, that is, [...], say the scholiasts, shall soon ascend higher, as Clemens being Peters Deacon at Rome, succeeded him in the Episcopal chair. Propor­tionable to which it was, that afterwards the Bishops were chosen out of Monasteries, Gregory Nazianzen, Basil, Chrysostome, &c. Thus is the word Deacons to be understood in this place, being joyned to Bishops, as those that attend on them in every Church, and were then next to them, there being not then (as farre as ap­pears) any middle sort of Church officers instituted be­twixt the Bishops and them. And the same is cer­tainly the notion of it in that other place, 1 Tim. 3. 8, 12. where the rules are given for the qualifying them that are ordained to that office (as before had been gi­ven for the Bishops) in stead of which are the [...] antient men, Tit. 2. 2. all one with [...] Dea­cons, in this more comprehensive notion, as it contains the [...] diversities of ministrations, 1 Cor. 12. 5. And these are elsewhere called [...] ministers of God 1 Thess. 3. 2. the title that was then bestowed on Timothy, as the fellow-labourer of Paul in the Gospel, and [...], in Chryst, as of Epa­phras 'tis said, Col. 1. 7. our fellow-servant (all one with his fellow-labourer before) who is for you a faith­full minister in Christ, and [...] in the Lord, as of Tychicus, Ephos. 6. 21. our beloved brother and [...] faithfull minister in the Lord. In all which places [...] with those adjuncts is applied to those assistants and attendants on the Apostles, that were, as they pleased, employed by them in the Gospel. Be­sides these, other places there are wherein 'tis applied to the Apostles themselves, [...] deacons or mini­sters simply, 1 Cor. 3. 5. [...] of God, 2 Cor. 6. 4. of Christ, 2 Cor. 11. 23. Ephes. 3. 7. 1 Tim. 4. 6. of the Church, Col. 1. 25. of the Gospel, ver. 23. of the New Testament, 2 Cor. 3. 6. And this still in a more ge­neral notion, as it denotes servants, officers, of what kind soever.

d Note: [...] V. 7. My grace] That the word [...], which sig­nifies any favour or mercy of God, should here pe­culiarly be used for the sufferings which had befaln S. Paul in the discharge of his office, will not appear strange, if first it be considered, how often this state of suffering is mention'd by Christ, and by S. Paul, S. Peter, and S. James, as an eminent mercy of Gods to them who are thus honoured by him, & accordingly that it is to be look'd on as matter of all joy (in their ac­count) whensoever it befalls any; secondly, if it be com­pared with ver. 29. where the Philippians suffering for Christ, as eminently as their believing in him, is mention'd as that which [...] was granted them by way of [...] grace, or mercy, or special favour of God. As for that which is affirmed in both these verses, that this Church of Philippi was thus persecuted for Christianity, and so participated with him in his bands or sufferings, though it be not mention'd in the story of the Acts, yet it is in it self easie to be believed, (and by these testimonies put beyond all question) the Jewish un­believers everywhere stirring up the Roman magistrates to persecute the believers in their Provinces.

e Note: [...] V. 13. Palace] [...] signifies in the Latine (and so in Greek and same) the common hall, or court, where judgment used to be had, the Praetor being a Ro­man officer in their judicatures; [...], the place where the people meet, saith Phavori­nus: and so sure it signifies here, and S. Paul's being imprisoned, and brought before the judges, might be a means to make Christianity known to the bench and the whole court. Thus one of his Judges had told him that he had perswaded him, [...] a little way, to be a Christian, which is the thing that here seems to be related to, or some other of the same nature.

f Note: [...] V. 18. Pretense] The word [...] signifies not only a pretext or pretense (and so is opposed to [...] a true cause) but also an occasion, as [...], [Page 638] he seeks occasions, Prov. 18. 1. and so it seems to be taken here, (and so more fitly to connect with [...], by all means, then it could doe if it were ren­dred in pretense,) thus, by all means [...], whe­ther by occasion onely, that is, accidentally, and not by a designed causality, [...], or whether by truth, that is, by a direct real way of efficiency.

g Note: [...] V. 22. Fruit of my labour] [...] seems to be a Latinisme, operae pretium, and so to signifie accor­dingly worth my labour, worth doing, as we say a desi­rable thing. So Theophylact renders it [...] not fruitless, [...], saith he, for I bring forth fruit by this means.

h Note: [...] V. 23. To depart] Of the many acceptions of the word [...] none seems more proper to this place then that which is in its self most simple and plain, that it signifie to depart this world, or retire, remove out of this life, migrare, abire, discedere, reverti; every of which is usually taken for an expression of death, and are answerable to the Hebrew [...], which the Syriack here makes use of, the same which is by the Chaldee used of Moses on Cant. c. 1. when Moses's time came [...] to depart, or, that he should depart, out of the world: and so 2 Tim. 4. 6. [...], is ordinarily rendred, the time, or season of my departure, or decease. [...] in Palladius (Hist. Lausiac. p. 506. A) to loose from thence, or most properly to return, alluding to Eccles. 12. 7. where the body returnes to the earth as it was, to the place from whence originally it came out, and so the spirit unto God that gave, or first breathed, it into the first man. And so ordinarily in Christian Authors [...], and [...], and the like. And for the original of this use and acce­ption of the word, nothing can be more probable then that it is a phrase of the Mariners, who are said [...] to loose from the haven, when they goe out, oram solvere, and absolutely solvere, to loose; and when they do this by way of return homewards, then 'tis properly [...]. So Luk. 12. 6. [...], is coming home, returning from the marriage feast. So 2 Mac. 8 1. [...] retiring disorderly. So the method of reducing conclusions to their principles is by Aristotle styled [...], saith Philoponus, & again [...],* In 2 Tost. a returning, or running back, from the conclusions, or effects, to their Principles; adding that it is a metaphor [...] [...], from travailers returning to their homes, and [...], a returne from strangers to ones own home is thus styled.

i Note: [...] V. 25. Having this confidence] [...] is somewhat an obscure phrase, and may best be expli­cated by two considerations. First, that [...] signi­fies hoping with some confidence, answerable to the Heb. [...] which is ordinarily rendred [...] hope, but 2 Kin. 18. 20. [...] perswasion, confidence. So v. 6. [...], hoping confidently this very thing. So 2 Cor. 1. that which is express'd by [...] I hope, v. 13. is [...] in this perswasion v. 15. Then for the phrase [...], that is in ordinary constru­ction all one which [...] I know that I hope, or, am perswaded, or, of this I am sure, (so [...] is ordinarily used) that I hope, or am perswaded. And this is very agreeable to the matter in hand, where to comfort them in their sadnesse for his afflictions, he minds them that, in order to their good, he foresees it very probable that he may be permitted to live, and though he knows not by any certain revelation whe­ther he shall or no, yet this he knows that he hopes, and considering Gods dipensations of providence, is verily perswaded (which also includes his desire) of it.

CHAP. II.

1. IF there be therefore any consolation in Christ, if any comfort of love, if any communi­cation of spirit [...] fellowship of the Spirit, if any bowels and mercies;

2. Fulfill ye my joy, that yemind the same thing [...] be like minded, having the same love, being of one accord, of one mind.]

Paraphrase 1, 2. I therefore conjure you by all those benefies which are afforded us in Christ, by the great joy and pleasure there is in loving one another, by that liberal effusion of graces from the Spirit of God (see note on Act. 2. d.) and by your affection and compassion to­ward men in calamity, and particularly toward me, at this time a prisoner for Christ, that to all the other matter of rejoicing that I have concerning you, you will adde this also, (and so make my joy complete) that you live in unity, loving one ano­ther mutually, having as it were the same soul, and so affections and designes, all studying and taking care for this same thing.

3. Let nothing be done through strife or vain-glory, but in lowlinesse of mind let each esteem other better then themselves.]

Paraphrase 3. That ye doe nothing out of opposition and conten­tion one against another, nothing ambitiously or ostentatiously, but on the contrary doe all things with that quietnesse and humblenesse, as if ye had every one a better opinion of the others wisdome and piety than his own.

4. Look not every man on his own things, but every man also on the things of others.]

Paraphrase 4. And to this end let not men look so intently on those gifts and abilities which they discern in themselves, but let them withall, and much rather, consider the gifts and abilities of other men more eminent then they. And this will be an expedient toward the performing of that which is required, v. 3.

5. For let this [...] Let this mind be in you, which was also in Christ Jesus,]

Paraphrase 5. According to the ex­ample of Christ,

6. Who being in the note a form of God, thought it no robbery to be equal with God:]

Paraphrase 6. Who being truly God, thought it no incroachment to be in equality with his father.

7. But note b emptied himself made himself of no reputation, and took upon him the form of a servant, and was made in the likenesse of men:]

Paraphrase 7. And yet being thus, (the eternal word of God) he set himself at nought, lessened & humbled himself from the condition of being Lord of all, to that of a subject & ordinary man:

8. And being found in fashion as a man, he humbled himself, and became obe­dient unto death, even the death of the crosse.]

Paraphrase 8. And being by his in­carnation thus low, in the na­ture, all and the outward deportment and guise of a man, he yet humbled himself lower, to death, even the vilest and most cruel death, that in use among the Romans for their slaves, crucifixion.

9. Wherefore God also hath highly exalted him, and given him a name which is above every name;]

Paraphrase 9. And for this great act of humility and the divine work of eternal redemption of our soules wrought by him in this state of humiliation, God hath advanced his humane nature to the highest degree of glory, and made this God-man the supreme prince of his Church, given him all power in heaven and earth, and to signify that, hath appropriated to him the title of Jesus, the Saviour, by way of excellence, that, though other men may have been thus styled from other salvations or deliverances, for which they have been imployed by God, as Joshua long before, and after Joshua the Judges were called Saviours, for rescuing the people of Israel from dangers, and delivering them from enemies, yet the eternal salvation Heb. 5. 9. eternal redemption Heb. 9. 12. being wrought only by him, the name which signifies this should belong to him, and to him onely.

[Page 639] 10. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth,]

Paraphrase 10. A title, or name which includes in it such a singular dignity above all other titles (as concerning mans eternal, and not only some temporal deliverance and salvation) that it, to­gether with the signification of it, is worthy of the most eminent and superlative respect, the lowyest reverence that can be paid by all rational creatures, Angels, men and devils, Luk. 4. 36.

11. And that every tongue should confesse that Jesus Christ is Lord, to the glory of God the Father.]

Paraphrase 11. And his doctrine and faith and soveraignty be re­ceived and embraced by all nations of the world, to the honour of God the Father, who hath thus sent him, and thus ordered his humility and exaltation.

12. Wherefore, my beloved, as ye have alwaies obeyed, not as in my presence only, but now much more in my absence; work out your own salvation with note c fear and trembling.]

Paraphrase 12. And therefore, my dear brethren, as ye have hitherto done all that I have commanded you, so I still beseech you, that now in time of my absence ye will be much more diligent then when I was pre­sent with you ye were, to perfect the good work which ye have begun, viz. a pious Christian course, (see note on Rom. 10. a.) making your performances agreeable to your resolutions, and never giving over till ye are landed safe at eternal blisse, and to that end using all possible diligence, and solicitude, and care that ye be not wanting to your selves;

13. For it is God which note d workethor, by his power in you, for the King's MS reads, [...] in you both to will and toto work [...] doe of his good pleasure.]

Paraphrase 13. Upon this very consi­deration, on which some are secure and negligent, because both to that good resolution and to every good performance you are enabled by God, who doth what he doth of his free undeserved mercy to you, by his preventing and assisting grace, without any merit of yours to deserve it from him, and consequently may justly be expected to withdraw all from them that walk negligently before him.

14. Doe all things without murmurings and disputings.]

Paraphrase 14. And let your obedi­ence be cheerfull, without any querulousnesse, or reluctances, without questioning or disputing of commands.

15. That ye may be blamelesse andsincere [...] harmlesse,] the sons of God,unblemi­shed [...] without rebuke in the midst of a crooked and perversegeneration [...] nation, among whomor shine ye, for so Theophylact interprets [...] in the im­perative ye shine as lights in the world:

Paraphrase 15. That ye may be un­reprovable before men and God,

16. Holding fast [...] Holding forth the word of life,for a glo­rying to me unto [...] that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.]

Paraphrase 16. Persevering in the ac­knowledgment and practice of the Christian doctrine, which will be matter of great comfort to me, and rejoicing in the great day of retributions, that my Apostleship hath been so successfull among you.

17. Yea, and if I be note e poured out on offered upon the sacrifice and service of your faith, I joy and rejoice with you all.]

Paraphrase 17. And if, as in the Law the wine was poured out on the sacrifice, so it fall out that my blood, like wine, be poured out for the offering you up a sacrifice to God, that is, in bring­ing you in to the faith, this will be matter of infinite joy unto me.

18.In like manner [...] For the same cause also doe ye joy and rejoice with me.

19. ButI hope [...] I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort when I know your state.

20. For I haveno perfect friend no note f man like minded, who will † naturally care for your state.]sincerely [...]

Paraphrase 20. For I have no man that I can fully trust to tend your businesse intirely, unlesse it be Timothy.

21. For all seek theirown in­te [...]st, not those of. [...] own, not the things which are Jesus Christs.]

Paraphrase 21. For divers of those which were assistant to me in preaching the Gospel have left me, and betaken themselves to their several affairs: see note on 1 Tim. 3. a.

22. But ye known the proof of him, that as a son with the father he hath served me in the Gospel.]

Paraphrase 22. But for Timothy you know what experience I have had of him, how in the preaching the Gospel he assisted me, taking all the pains of a servant, and paying me all the obedience and willingnesse and love of a son to a father.

23. Him therefore I hope to sendas soon as I see the things con­cerning my self present­ly [...] presently, so soon as I shall see how it will go with me.]

Paraphrase 23. Him therefore I mean to dispatch to you, as soon as I discern what is now likely to befall me, how I shall presently be disposed of here.

24. But Ihave con­fidence [...] trust in the Lord that I also my self shall come shortly.]

Paraphrase 24. And through God's mercy I verily hope and perswade my self that I shall soon be set at liberty, and so come to you personally within a while.

25. Yet I supposed it necessary to send to you Epaphroditus, my brother and companion in labour, and fellow-souldier, but yourApostle [...] messenger, and he that mini­stred to my wants.]

Paraphrase 25. In the mean time I thought it necessary to return to you Epaphroditus, one that hath been my partner of labor and danger also, and is your Bishop, set over your Church (see note on Rom. 16. b.) and he which by you hath been enabled to relieve me in my necessities.

26. For he longedor, to see you all, for the Ks MS reads [...] after you all, and was full of heavinesse, because that ye had heard that he had been sick.]

Paraphrase 26. For he had an earnest desire to return to you, and was exceedingly disquieted to think what sorrow the report of his sicknesse brought to you.

27. For indeed he was sick nigh unto death, but God had mercy on him: and not on him onely, but on me also, [lest I should have sorrow upon sorrow.]

Paraphrase 27. not permitting me to be overburthened with the addition of one grief unto another, his death to my imprisonment.

28. I sent him therefore the more carefully, that when ye see him again, ye may rejoice, and that I may be the lesse sorrowfull.]

Paraphrase 28. In which respect I was the more carefull to send him, that ye may see how well he is recovered, and be cheared up concerning him, and that the knowledge of that may remove a sorrow from me, who have had an accession to my sorrow from his danger, by thinking what sadnesse the newes of it would cost you.

29. Receive him therefore in the Lord with all gladnesse, andaccount such men pretious [...] hold such in re­putation:

30. Because for the work of Christ he was [...]igh unto death, note g venturing his life that he might supply your lefect of ministring to me [...] not regarding his life to supply your lack of service toward me.]

Paraphrase 30. For it was in the cause of Christ, in the preaching of the Gospel, that he was in danger of death, seating no value on his life, that he might bring me relief, and so doe that which you, by reason of your absence and farre distance, were not able to doe. See note on Mar. 12. b.

Annotations on the Epistle to the Philippians. Chap. II.

a Note: [...] V. 6. Forme of God [...] signifies not onely an external and accidental form, as Mar. 16. 12. nor at all an image or picture (as [...] seems to doe, Rom. 2. 20. 2 Tim. 3. 5. and is rendred by Hesychius [...], note a personation or image) but it is taken also in good authors for an internal essential form or being. Thus in Aeschylus, speaking of [...], they are, saith he, [...],’ one form, that is, thing, under divers names. The words of Phavorinus are most observable for the explication of this place, [...], the word signifies that which hath a being of it self, and needs not the assistance of another to its being; and again, [...], it properly signifies [...]ssence, & then cites these very words [...], which is, saith he, [...], known in the essence of God, being God, and by the raies and beams of his Divinity (shining even in his first conception and birth) discerned and known to be so. This here appears to be the notion of the word by [...], [...] the form of a servant, that followes ver. 7. for that was not onely an external, but also a real form; he was really a servant of Gods, in his humane nature undertaking an office design'd him by God, and most strictly obeying him in all things; and [...]. Heb. 2. 7. he was a little lower, or for a little while (the time that he spent here on earth) lower than the Angels, who we know are the servants of God: [...] and so the words [...] and [...] ver 8. (which frequently signifie likeness, and external habit, and forms) doe here signifie that outward ap­pearance, which doth not exclude but include the in­ward being and reality; for it is certain, and by all acknowledged, that he was really a man, & not onely in likeness & appearance so. Thus doth Theophylact inter­pret it, [...], the forme of God signifies his essence, [...], as the form of a ser­vant is the nature of a servant. This being thus evident of this first phrase [...], where Christs Di­vinity is asserted, and that precedaneous to his humi­liation, and as the terminus à quo the term of eleva­tion, from which his exinanition and humiliation takes the rise, and is much encreased thereby, there would now be little gained to the cause of the Photinians, or Arrians, [...] in case the phrase that follows, [...], which we render, thought it no robbery to be equal with God, should appear to be mistaken. For when it is once acknowledged that Christ was God before his assumption of our humane nature, and that being really God, or [...] subsis­ting in the real form of God, he took our humanity upon him, it is by necessary consequence concluded that he was equal with God, which is all that is pretended by any from this second phrase. For as to them that af­firm Christ a Deus factus, a God that had a beginning of being so, and from thence deny his equality with the Father, it is evident that they dare his Divinity from his resurrection and exaltation, (which is manifestly confuted by his being God before his humiliation) and they that affirm him [...], of like, (but not [...], of the same) being with the Father, are sufficiently confuted by the notion of [...] here set down, as it sig­nifies the real being of God, wherein he was [...] subsisting, for that includes Equality, and not likeness onely. Now for the phrase [...] that it should signifie Christ's not assu­ming to appear like God, or spectari tanquam Deum, to be look'd on as God, and so belong to his forbidding many times to have his power and divine greatness proclaim­ed, there is but one argument which to me makes it any thing probable, (and that not taken notice of by them that defend that sense) and that taken from the [...] but which followes v. 7. For in this notion of the phrase it would most commodiously agree with that he would not assume, or own, so much greatnesse, but humbled, or emptied, himself, &c. where that as­suming and that humbling are directly opposite, and so most agreeable to the importance of [...], a note of Opposition. And indeed this notion of the phrase would very well connect it to the antecedents, thus, he being in form, &c. that is, really and eternally God, when he came down on earth, would not thus assume and magnifie this power, but [...], diminish'd or les­sen'd and humbled himself, asked at one time, Why cal­lest thou me god? none is good save God; and at ano­ther, commanded that his miracles, which demonstra­ted him to be God, should not be divulged. And this notion consists very well with the Context. and the as­sertion of Christ's Divinity, for being God he might yet chuse to conceal his being so. But yet after all this, there is no reason to adhere to this interpretation. For first, [...] doth no where appear to signifie jacta­re, or ostentare, or venditare, to assume, or take upon one. And though [...] may sigifie prey, or prize, in warre, yet [...] to esteem or accoun being joyned with it, no way inclines it to this notion, but to that which the ordinary interpretation affixes to it, that he counted it no prey, prize, acquisition, or (which is all one) robbery, to be equal with God. And whereas it is pretended that it is a Syriack phrase, and that pro­ved by a passage in the Syriack Liturgie, where upon Christs asking Baptisme of Iohn, Iohn answers, [...] I will not assume rapine, that is no proof of this notion. For first, that which Iohn thus expres­sed, was, that he would not doe so injurious a thing as to pretend to have greater authority then Christ, and consequently to admit him to his Baptisme, and so it seems, to assume rapine, in Sytiack, is to doe an injuri­ous thing. And secondly, there is some difference be­tween assuming and thinking, and consequently [...] to think being joyn'd with [...] rapint, must signifie to think or count it a rapine, or an in­jury, (which is very distant from boasting of it as a prize, triumphing or assuming) and that is the notion that the ordinary interpretation gives of it. As for the phrase [...], [...] there is as little reason to render that, spectari tanquam Deum, to be look'd on as God, for nei­ther is [...] to be look'd on, but to be, nor [...] tanquam, as, but equal, or as great as another. It is true in the verse cited out of Homer, [...],’ that [...] is to look on him as equal to God, and that proves that [...] signifies either a God, or one equal to God; but then [...] and [...], to be and to be look'd on, are not the same, and so [...] is to be equal, and not onely to be look'd on as such. The true notion of [...] may be discerned by Luk. 6. 34. where they that lend to the rich are said to doe it [...], [...] that they may receive from them loanes, or benefits, of as great a value; where [...] in the plural, (just as here) signifies that which is equally va­luable: and as there [...] is to receive that which is equal, or equivalent, so [...] is to be equal, and [...] to God, of the same value and real power and Divinity with God the Father. And theo followes [...], [...] either in the notion of [...] for yet, though he were thus great, yet he vilified, sub­mitted himself; or as [...] signifies but, He was God, and, without any injury, equal to his Father, but for all this, or notwithstanding this, he vilified himself &c. And this is the clear rendring of this whole place.

b [...] V. 7. Made himself of no reputation] [...] signi­fies to lessen, diminish; so Phavorinus, [...], [Page 641] to suffer or underge diminution: so the He­brew [...], which Ier. 14. 4. and 15. 9. is rendred [...] to empty, is Ioel 1. 10, 12. Nehom. 1. 4. [...] to diminish, and Hos. 4. 3. [...], to make little.

c [...] V. 12. Feare and trembling] That the phrase [...], with fear and trembling, signifies [...] with humility, is ordinarily said from the Antients, and is confirmed byHom. 31. [...] S. Chrysostoms, using it of the Angels, [...], the Angelical powers assist with fear and trembling, the Cherubims hide their faces, the Seraphims cry with trembling, holy, holy, holy Lord, &c. And thus it may here have a very commodious sense, so as to be answerable to those words in the second part of this speech v. 13. for God worketh in you to will and to doe, of his good pleasure, which is a foundation of all humility. But the notion of the phrase in other places of these books seems to imply something more, not onely lowli­ness of mind, but diligence and caution, and solici­tude, and fear of displeasing, as a qualification of obe­dience, (and so fearing the Lord with all the heart and soul, Deut. 10. 12. consists in keeping his commande­ments, &c.) such as will be required to render it acce­ptable to God. Thus Ephes. 6. 5. Servants, obey your masters with fear and trembling, that is, a very great fear of offending, terror, or trembling lest they should doe any thing amiss. So 2 Cor. 7. 15. upon S. Pauls orders of severity v. 9. either delivered by Titus, or made known to him by S. Paul v. 14. (and so he an of­ficer of S. Pauls, sent to see how they behaved them­selves under it) Titus tells him of the Corinthians obe­dience ( [...] again) [...], how with fear and trembling ye received him, that is, entertained him and his message from Paul with all readiness of obedience, all diligence, and fear, and zeal v. 11. to approve your selves unto him. Thus [...] in fear signifies, [...] 1 Pet. 1. 17. with all diligence and care to approve themselves to God; and so 2 Cor. 7. 1. in the fear of God is the qualification of their cleansing from all filthiness, and perfecting holiness: and Heb. 12. 28. as the qualification of serving God acceptably is added [...] with reverence and fear; [...] and that back'd with the consideration of, Our God is a consuming fire. And accordingly the wor­shippers of God, the pious among the Gentiles, are cal­led [...] and [...], [...] men of reverence and fear, their fear signifying their sollicitude and diligence to please God, wherein their piety consisted. And so 1 Pet. 3. 15. [...] ready (as servants are to be at every call) to give answer to every one that asks you an account of the hope in you, (that is, to confess Christ even in perse­cutions and dangers) with meekness and fear, as with all meekness to men, so with all care to approve your selves to God. And thus it is here set as the qualifica­tion of godly obedience, As, saith he, you have alwaies obeyed—so, &c. work out—with fear and trembling, [...] v. 14. without murmu­rings & disputings, which are the worst evidences of an untoward obedience, and so most contrary to the sincere diligence and zeale to Gods service, meant by the fear and trembling.

d Note: [...] V. 13. Worketh in you both to will—] The word [...] that worketh being joyned with [...] in you on one side, and with [...] of his good plea­sure on the other side, must in reason so be interpreted, as shall be most directly answerable to the exhortation given to them, v. 12. of working out their own salva­tion with fear and trembling. To which it will be con­sequent, that as this which is done by God is done of his own free mercy, without any merit of ours which may claim it from him, and therefore requires not only our humility, but our diligence, and caution, and soli­citude, and fear of displeasing so gracious a father, who may, if he be provoked by our unworthiness, withdraw it from us; so it is not to be conceived to be wrought by God in such an irresistible manner, as that it shall be impossible for those in whom God thus works to contradict or resist his working. For if it were so, there could be no place for the exhortation to doe that, which could not be otherwise, to work out their own salva­tion, &c. To work then in us the [...] the willing and the acting, or operating, is the giving us that strength, working in us those abilities whch are required to our willing, or working, as necessary to pre­pare and assist us to doe either. So (Gods [...] and [...], gifts and operations, being all one) [...], to give to serve him Luk. 1. 74. signi­fies his affording that grace which enable us to serve him, not which forceth or necessicateth us to doe so. The Kings MS. here adds the word [...] by his pow­er, which as it agrees well with this sense, so hath it a farther energie in it, to encourage our diligence. which is wont to be disheartned by the difficulty and impos­sibility of the task. Be we never so weak and insuffi­cient of our selves, God hath all-sufficient strength, and by that strength of his he worketh in us the willing and the doing: and so if we be not wanting to our selves, but work, and work out our own salvation with all di­ligence, we shall have no reason to complain of want of strength, we are able to doe what he requires of us, [...], through him that strengthnethus.

e Note: [...] V. 17. Offered upon the sacrifice] The word [...] denotes the pouring out of wine upon the sacrifice; [...], the effusion of wine on the sacrifices, saith Ammonius of [...], and [...], saith Hesychius, wine poured out on the sacrifice. This wine being thus offered up to God is said to chear the heart of God, Iud. 9. 13. And to this S. Paul here compares the effusion of his own blood, which is most fitly resembled by wine. And the words that follow, make the resemblance complete. For the bringing in of men to the faith of Christ, to the embracing and receiving the Gospel, is elsewhere com­pared to a Sacrifice, Rom. 12. 1. your bodies a living sacrifice, and 15. 16. and offering of the Gentiles ac­ceptable, &c. And a Sacrifice being first kill'd, then dress'd and prepared by the Priests and Levites, the former of these is called [...], the latter [...], and both are made use of here, the sacrifise, and the service of their faith: where their faith signifying their receiving of the Gospel, the converting them is this [...], sa­crifice of their faith; and the farther labour bestowed upon them (in the confirming and fitting them for this honourable employment of being offered up to God a living sacrifice,) is the [...] the service, and Paul's spending his life, shedding his blood in the employment, is the pouring out the wine on the sacrifice. Thus 2 Tim. 4. 6. speaking of his sufferings and danger un­der Nero, [...], saith he, I am already poured out.

f V. 20. Noman like-minded] The notion of [...] among Greek authors is clear all one with [...], equal to my soul, a second self, most dear to me, such as Patroclus to Achilles in Homer, whom, saith he, I love [...] equal to my head, or life. Thus also the Greek interpreters of the Psalmes use it Psal. 55. 14. [...], thou my companion, my guide, and my known friend. This therefore in all reason is to be the meaning of it here also, not to express what care Timothy had of the Philippians (for that is said in the next words, [...], who will sincerely take care of your affaires) but how dearely valued he was by Paul, so that when he came to them, they should think a second Paul was come to them. If there were any difficulty in this rendring or place for conjecture, a man [Page 642] might guess S. Paul to have written either [...] or [...], the first used by this Apostle in this Epistle, c. 4. 3. [...], true yoke-fellow, and the latter of the same signification, he that drawes in another yoke. So I suppose the Gloss in Hesychius must be read, not [...], but [...], and so in Phavorinus also. But there is no reason to doubt the reading [...], nor to fly to this or any other uncertain conjecture.

g Note: [...] V. 30. Not regarding] The word [...] is not ordinarily to be met with, unlesse in Hesy­chius and Phavorinus and other Glossaries, which seem not only to have taken it from hence, but also to have read the word [...] (though the impressions have it otherwise) for they place it betwixt [...] and [...], which would not be done according to the order of the letters, if it had been [...]. It is there­fore very probable that the reading here should be [...] so [...] in Aristopha­nes is [...] he that casts himself into danger (in whiche sense we have [...], 2 Mac. 14. 38.) which is the very notion of this word in Hesy­chius, [...], one that gives himself up to death, for so saith Phavorinus the phrases are usual, [...] I venture, or gage, my head, [...] I lay any money. This inin Gal [...]. Plutarch, [...], to be more venturous in fighting than ordinary, and in Pliny's Epistles, parabola, that is periculosa. So doth Chrysostome expound this place, [...], he gave himself up to suffer whatso­ever should be necessary, and again, [...], contemning death. So Theophylact, [...], despising all danger, and [...], he threw himself upon death, and at length [...], the very expressions that are set by the Glossaries to explain [...]. For the explaining of this the learned Isaac Casaubon in Epist. 438. saith that he found in Puteans copie this reading, with this interpretation to it, Parabolanus fuit de anima sua, in the same manner as in Iustinians Code they that goe to them that are sick of the plague are called parabolani and paraborarii.

CHAP. III.

1. FInally, my brethren, rejoice in the Lord. To writethese very things [...] the same things to you is not cowardly in me to me is not note a grievous, but for you it is safe.]

Paraphrase 1. To conclude, my bre­thren, I salute you in the Lord: somewhat I have to write to you, which flowes not from any cowardise in me, though I have tasted of the sharpnesse of it, but from my great care to preserve you from the grea [...] dangers into which I have fallen my self.

2. Beware of dogs, beware of evil workers. beware of the note b concision.]

Paraphrase 2. There are a sort of men I would have you take especial heed of, very malicious persons, that bark at and bite every orthodox professor, and that live themselves in all villany, I mean the heretical Gnosticks v. 18. Others also there are to beware of, as with whom the Gnosticks combine, viz, the Jewish believers, which still observe the Mosaicall Law, and require all to Judaize, and persecute them that do not. These take upon them to be the circumcision, but are onely the concision, those that tear the Church in peeces, condemne and separate from their brethren, Rom. 14.

3. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh:]

Paraphrase 3. For sure we are the true children of Abraham, and the circumcision indeed, who [...]ive piously, and confesse Christ crucified, and depend upon Gods' mercy only through that promise sealed to us in Christ's blood, and so place no confidence in circumcision, not any such outward performance.

4. Though I might also have confidence in the flesh. If any other man think­eth that he hath whereof he might trust in the flesh, I more:]

Paraphrase 4. Though, if you speak of confidence upon privileges and advantages of a Jew, no man hath more reason for it, more right unto it, than I:

5. my cir­cumcision was on the eight day, [...] Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the Law, a Pharisee;]

Paraphrase 5. Having been circumci­sed at eight daies old, as the Law prescribes the native Jewes, and so no proselyte, my parents and antecessors Israelites, of an eminent tribe, the tribe of Benjamin, so dearly beloved by Jacob, both my parents of Abraham's, not of a proselytes, race, and in respect of my zeal to the Mosaical law, of the strictest sect among the Jewes;

6. Concerning zeal, persecuting the Church; touching righteousness which isby [...] in the Law, blameless.

Paraphrase 6. And so zealous for the Law, that I persecuted the Christians with great rage and fury, as thinking them enemies to the Law; and for all legal observances, I never neglected any, as long as I lived in that course.

7. But what things were gain to me, those I accounted losse for Christ.]

Paraphrase 7. But whatever advan­tages I enjoyed as a Jew, I may part with well for Christ; and if they would keep me in the least manner from embracing theChristian doctrine, they would be very far from being advantages to me, but losses rather.

8. Yea doubtlesse, and I count all things but losse, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all things, and doe count them but dung, that I may win Christ,]

Paraphrase 8. Yea and whatsoever I should place any confidence in, I should be a great loser by it, in comparison to the huge advantages of being a Christian, for which I am content to be stript of all, and count them nothing worth, despise them all, that I may have the favour of Christ, the highest of all privileges,

9. And be found in him not having mine own righteousness, which is of the Law, but that which is of the faith of Christ, the righteousness which is of God by faith:]

Paraphrase 9. And be ingraffed into him, become a member of the Christian Church, not pretending to justification by any performance of mine own, by the way of the Law, but by that other Evangelical course that is set down in the Gospel, that from God's pardoning of sins to all penitent believers.

10. That I may know him, and the power of his resurrection, and thecommuni­cation [...] fel­lowship of his sufferings, being made conformable unto his death:]

Paraphrase 10. The condition of which, or termes whereon we are justified, are these, to acknowledge Christ, and the virtue which his resurrection hath toward the raising me out of sin, and the participation of his sufferings (see note on Act. 2. e.) in my conforming my self to his death, dying to sin as he died to the world.

11. If by any means I might attain unto the resurrection of the dead.]

Paraphrase 11. That so dying with him, or after his example, I may consequently obtain to rise with him to everlasting life.

12. Not as though I had alreadyreceived, note c attained, either were already note d consum­mate, perfect but I note e pursue follow after, ifso be I may lay hold, in as much as I have also been laid hold on. that I may apprehend that for which also note f am appre­hended of Christ Jesus.]

Paraphrase 12. Not as if I had already gotten my crown or reward, but I am, as the racer, in my pursuit, on the way, running as hard as I can, in some hope that I may at length possibly catch or receive that prize; to which very end it is that Christ himself hath contended for me as for a prize of his, suffered infinite agonies on the crosse, that he may purchase unto himself a peculiar pious people, make me and others such, who were farre from being so.

[Page 643] 13. Brethren, I count not my self to havelaid hold on, obtained apprehended: but this one thing I doe, note g not look­ing after the things behind, and stretching my self out to forgetting those things which are behind, and reaching forth unto those things which are before,]

Paraphrase 13. Beloved Christians, I do not think that I have my crown, or am so sure of it that I cannot misse it; but this one thing I doe, without marking or considering how much of my race I have overcome and got through, I stretch as hard as I can to get to the end of that which is still behind unfinished, and so

14 By the goale I hasten to the prize I presse toward note h the marke for the prize of the supernal [...] high calling of God in Christ Jesus.]

Paraphrase 14. Having in my eye the goale, and the way marked out for me to run to it, I make as much speed as I can possibly, that so I may get the crown which is by God in heaven pro­posed to me in Christ Jesus.

15. Let us therefore, as many as be perfect,mind this [...] be thus minded; and if in any thing ye be otherwise minded, God shal reveal even this unto you.]

Paraphrase 15. As many therefore of us as are sincere in our Christian course, the orthodox, faithfull, pure Christians, let us take care of this: And if any body differs in understanding any particular thing, there is no reason that such a difference should breed any division among you, disturb or break the peace which is most pretious to be preserved; for though at present ye are not, yet hereafter ye may, no doubt, be instructed in all that is necessary to you.

16. In the mean while, as farre as we have gotten the stare Neverthelesse, whereto we have already note i attained, let us walk by note k the same rule, let us mind the same thing.]

Paraphrase 16. But, or In the mean time, though we are advan­ced some before others, yet let not that hinder our unity or peace; Let us observe our way, that we run not over the lines, and to that end, that we run not one one way, another another, but that all take the same course chalk'd our before us, see note on c. 4. b.

17. Brethren, be followers together of me, and mark them which walk so, as ye have us for an ensample.]

Paraphrase 17. All of you together follow my steps, and consider and emulate those that doe so, that follow our pattern, our example, that ye may doe likewise.

18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the crosse of Christ:]

Paraphrase 18. For many there are now-adaies abroad in the Church, of a most unhappy, unchristian temper, that will not suffer any thing for Christ, or venture that that may bring any affliction or suffering upon them (see note on Apoc. 2. b.) and therefore comply with the Jewes to avoid persecutions from them,

19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)]

Paraphrase 19. But shall in fine gain little by it, but be destroyed with the Jewes in their approaching ruine, 2 Pet. 2. 1. the Gnosticks I mean, who mind nothing but their sensual appetites, boast of all those things which they ought to be ashamed of, their base lusts, &c. and so can never look up toward heaven.

20. ForWe are ci­tizens of heaven, or, heaven is the city of which we are free our I conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus,]

Paraphrase 20. To which yet all Christians belong, and have the right of citizens, though they dwell on this earth, as in a province out of the city: and as those provinces are ruled and de­fended by some governour sent them out of the city, so doe we expect Christ from thence as our prince and Saviour (who by his care will in the mean time defend us from all enemies)

21. Who shalltransform, [...] change our vile body, that it may be fashioned like unto his glorious body, according to theVirtue, or energie of his being able [...] working whereby he is able even to subdue all things unto himself.]

Paraphrase 21. Who shall change this our vilified, persecuted, cala­mitous state, incident to this our mortal life, and make it conformable to his present glorious state; a work indeed of his omnipotency, of his having all power given unto him in heaven and earth.

Annotations on Chap. III.

a Note: [...] V. 1. Grievous] What [...] here signifies will be clear enough out of Phavorinus. [...], saith he, is used by Homer for [...], and is [...], or [...], not to work, or doe any thing: thence [...], saith he, [...], cowardise or idlenesse, and [...] avoiding of labours, and [...] fear of approaching action: and again of [...], 'tis [...], to be held or possess'd with an irrational and ca [...]sless slug­gishness, and from thence the word [...] comes, which here we speak of. So then it signifies avoiding of danger or labour, fear of action when 'tis near, an unreasona­ble and causless cowardise: and from thence it comes in Homer, saith he, generally or for the most part ( [...]) to signifie [...] fear, cowardise, and so 'tis often used in Sophocles, [...], saith he, in this sense. And therefore this will be a proper rendring of it, [...] cowardly, and so the Con­text best bears also; That to write what he is about to write next, viz. those cautions against the dogs, the evil workers, the concision ( [...] take heed of them, thrice in a verse) [...] is not cowardise in the Apostle (that is the notion of [...]) but yet safe for them, viz. to be so warned and admonished by him.

b Note: [...] V. 2. Concision] That [...] signifies to cut, or rend asunder, there is no question, but the reason why the word [...], concision or cutting asunder, is here used for a sort of men called before dogs and evil wor­kers, is the onely thing to be considered. That the Jewes are called [...] the circumcision, [...] meaning by it those that are circumcised, is clear from many places, Gal. 2. 8, 9. Now the Gnosticks, which were not all of them Jewes, nor themselves circumcised, did yet comply with, and take upon them to be very zealous Jewes, and would constrain all others to be circumcised, Gal. 6. 12. Hence it is that Rev. 2. 9. they are expressed by [...], they that say they are Iewes, but are not; see Note on Rev. 2. e. And hereupon, because these Judaizers that pretend such zeal to the Law, and particularly for Circumcision, do neither perform any part of the Law (but are evil workers here, the syna­gogue of Satan, Rev. 2. 9.) nor are circumcised them­selves ( [...], Gal. 6. 13.) and all that they doe is, as dogs, to tear and rend all they come near, and cut asunder the unity of the Church, (which comes no nearer true Judaisme then dogs and Schismaticks doe to circumcision) therefore by an elegance and sar­casme the Apostle calls them [...] concision, or cutting asunder, they that, in stead of circumcising themselves, cut asunder the Church of Christ. So saith Theophylact, [...], they [Page 644] deavoured to cut asunder the Church of Christ. In opposition to whom followes, [...], for we are the circumcision: we that are the true Orthodox believers are the true circumcision, the true children of Abraham, that actually perform that to which Circumcision was designed to engage his poste­rity; and they that pretend thus to be Jews and Chri­stians, but are not, are [...] more truly then [...], the concision, then the circumcision.

C Note: [...] V. 12. Attained] What [...] signifies among the Agonistical writers, hath been formerly noted, the re­ceiving the reward that is due to the conquerour; see Note on Rom. 9. l. and 1 Cor. 9 f. and accordingly it is used of him that hath finished his race and course, conquered and gained the prize, although he have not yet received it; and so 'tis here taken, [...], not that I have finished my course, or that my crown is so immutably and irreversibly yet assigned me (for that he was not yet in heaven, he needed not have said, 'tWas sufficiently known to all) as that I should speak confidently of it: That which is fitter for me to entertain my self with, is, to use all diligence that I miscarry not.

d Note: [...] Ib. Perfect] The word [...] is an Agonisti­cal word, and signifies likewise the being crowned, or receiving the reward. So in Gregory Nyssen, speaking of the Martyrs, the phrase used is [...] (in the same sense that we had [...] 2 Cor. 13. 10.) agreeable to the use of [...] perfect prizes in the Agones. For of their prizes there were some more valuable then others, the meaner, such as the tripodes and Shields and Cups, but the more esteemed, the Crowns, which had nothing of mean profit in them, but only the glory and renown of victory, the crowns being made but of leaves only, as hath been formerly said Now the more illustrious were called [...] the perfect rewards or prizes; and to this, saith Peter Faber, referres that of S. Iames c. 1. 17. Where [...] is every good dona: ive, [...] paral­lel to those of the meaner first kind of reward, and [...], this more illustrious of a crown. [...] And preportionably to this, [...] will be to receive this crown. So Heb. 11. 40. speaking of the Saints of the Old Testament, which, saith he, were afflicted in this life, and received not personally he completion of the promises that were made unto them, but received them by faith then, and we their posterity now really; and tha he there calls [...], to be perfected, all one with [...], receiving the promise, ver. 39. for which Oecumenius puts, [...], to be crowned, and receieve the per­fection of good things. So Heb. 2. 10. God was plea­sed [...], to crown, or consum­mate, the captain of our salvation (that hath rescued us out of the sins and hazards of this life) [...], [...] by sufferings. So Heb. 12. 23. [...], the just that have received their reward. Thus the Hebrew word [...] signifies both [...] an end, and [...] a reward. In the former sense 'tis Psal. 119. 33. I will keep it [...] (understanding [...]) in finem, where the Chaldee paraphrast reads, [...] even to the consummation, and v. 112. [...] even to the end. In the second sense it is Psal. 19. 11. in the keeping of them there is [...] reward, the Greek reads [...], retribution. This is almoston Job 23. S. Chrysostomes note, [...], end and victory are by the Hebrews express'd by the same word; and thence it is, saith he, [...] that in some Psalms in stead of [...] in fi­nem, the inscription is [...] to him that overcomes. Thus Rom. 6. 21. [...] is put for reward, the same with [...] v. 23. and so 1 Pet. 1. 9. [...], the reward of our faith, and Hib. 68. [...], reward to be burnt. Of another notion of this word see Heb. 5. c.

e Note: [...] Ib. Follow after] [...] is the word that expresses the contention [...] in the race, and it signifies to endeavour to get before those that are before us, to labour and stretch, [...] that he may get the prize by being foremost.

f Note: [...] Ib. Am apprehended] The word [...] here is still in the Agonistical sense, and being now applied to Christ, it signifies most elegantly, that Christ doth, as in a race, contend and strive, and that for no other re­ward that he hath in his eye, but only the faithful di­sciple, whom when he converts and brings to repen­tance, he conceives himself to have attained his reward or crown; and so we are, as it were, the crown that is caught and wore by him, as Ephes. 1. 11. we are said [...], [...] that is, to be the [...] or portion which he hath for his patrimony, [...] as it were, or as he is said to purchase [...], a people, Tit. 2. 14. and as the Church, 1. Pet. 2. 9. is said to be [...], a people pur­chased, or acquired, by him, Act. 20. 23.

g Note: [...] V. 13. Forgetting those things which are behind] This phrase of [...], not looking at that which is behind, or pass'd, referres likewise to the custome of the racer, who doth not use to stand still, and looke behinde him, to see either how much of his journey he is pass'd, or how farre the rest are behinde him, (for this is the sluggards trick) but sets bodily to his business, to overtake and outrun all that are before, and to get through the remainder of his race, and that is [...], to stretch himself as vigo­rously as he can (for so saith Hesychius, [...],) to get to the goale first. This hath Horace expressed distinctly in his description of a racer in a chariot, Serm, l. 1. Satyr. 1.

Ut cùm carceribus missos rapit ungula curria,
Instat equis auriga suos vincentibus, illum
Praeteritum temnens, extremos inter euntem.

The ruler of the chariot presseth to overtake those hor­ses that are before his, but contemns and never looks after him that is behinde, and outrun by him.

h Note: [...] V. 14 The marke] That [...] signifies the goale, hath been said already, Note on 1 Cor. 9. g. and that [...] is the prize, or crown, which either hung over the goale, or was given the conquerour by the Judges: and so the meaning of [...] is, that the racer takes the goale in the way to the crown, first conquers, and then is rewarded, the goale being the conclusion of the race, but the way to the crown.

i Note: [...] V. 16. Attained] That [...] is an Agonistical word, and signifies to be foremost in the race, see Note on Rom. 9. d. & 2 Cor. 10. b. and so [...] will signifie, In as much as we are gotten before other men in the race, have attained some degree of spiritual proficiency.

k Note: [...] Ib. The same rule] What [...] in the stadia sig­nifies, see Note on 1 Cor. 9. g. and 2 Cor. 10. d. viz. the white line that marked out the path wherein they were to run, and so [...] here is, to goe or run by the same line, in that path, never stepping over, or out of it, left they lose all. And thus are they most concerned to doe that are before other men, and if they have but this one care are not likely to miscarry by any thing else. That which is most contradictory to this in our Christian race, is, dividing into factions & sides, Peace, Unity, and charity being the white with­in which they are commanded to walk; and therefore it followes that they should [...] mind the same thing, live in unity and amity, run all the same way to the same end, and be [...] v. 17. all fel­low-followers of the Apostle.

l Note: [...] V. 20. Conversation] [...] from [...] citi­zens is literally citizenship, and denotes a municipium, which is the state and condition of those who dwelling [Page 645] out of the city have yet the jus civitatis Romane, the privileges of the city of Rome belonging to them. Thus saithe Cicero de Legib. l. 2. Omnibus municipibus duas èsse patrias, unam naturae, alteram juris, Catonis ex­emplo, qui Tusculi natus in populi Romani societatem susceptus est, All such have two countreys, one of na­ture, the other of law, after Cato's, example, who being born at Tusculum, was received into the society of the people of Rome. And Tacitus, ibi municipes fiunt, ubi in civitatem recepti. But this so, that these shall differ from those that had their habitation in the city, who alone might be chosen to offices in it. Thus is [...] Act. [...] 22. 28. (by which Hesychius ex­pounds [...]) the privilege of being a free-man of Rome, belonging to one that lived in Iudea, and that bought by the [...] there, but by birth be­longing to S. Paul. And thus is the Christian here on earth, [...] [...], Ephes. 2. 19. a fellow. citizen of the saints, not [...] or [...] a stran­ger or solourner, but a free-man, or municeps of hea­ven; though while he dwells here, he be in an inferiour condition to them who have domicilium in urb, the saints that are in heaven, who alone are capable of reigning with God. See Act. 22. d.

CHAP. IV.

1. THerefore, my brethen, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.]

Paraphrase 1. Wherefore, my beloved Erethren, so passionately affe­cted by me, whose good is matter of all joy and felicity to me, according to these former directions of peace, chap. 3. 15. con­tinue stedfast in the faith, I beseech you.

2. I beseech Euodias, and beseechSyntyches [...] Syntyche, that they be of the same mind in the Lord.]

Paraphrase 2. And particularly I be­seech Euodias and Syntyches to preserve peace, and not to be contentious and unquiet.

3. of, Yea I beseech, for the Kings MS. reads Nai And I intreat thee also, true yoke-fellow, help those women whichCombated or concen­ded [...] la­boured with me in the Gospel, with Clement also, and with other my fellow-la­bourers, whose names are in the note a book of life]

Paraphrase 3. Yes I earnestly beseech thee, Epaphroditus, Bishop of Philippi, (bearer of this Epistle) and so my fellow-labourer in the Gospel, which hast shewed thy self to be sincerely What thou oughtest to be, take care of and relieve those women which for their zeal in the Gospel have suffered persecutions (see note on. 1. Thes. 2. b.) with me, or in the same manner as I have done, and so likewise Clemens, and all that have undertaken the same task with me in preaching the Gospel to the Gentiles, those pious good men, faithfull servants of Christ.

4. Rejoice in the Lord alway, and again I say rejoice.]

Paraphrase 4. Whatever afflictions befall you in your service of Christ, they are matter of continuall rejoicing to you, and not any way of grief.

5. Let yourgentleness [...] moderation be known unto all men: The Lord is at hand.]

Paraphrase 5. And therefore let your patient enduring of them (see note on 2 Cor. 10. a.) be discernible to all; and to this you may receive encouragement, by considering that ye are not likely to expect long: I he famous coming of Christ in judgment visibly to punish his crucifiers, and to shorten the power of the persecutors, and rescue all faithfull patient sufferers out of their hands all the world over, in Greece as well as Judaea, is now neer approaching: see Heb. 10. 37.

6. Be carefull for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.]

Paraphrase 6. And for this your re­scue, it will not at all be use­full, that ye be solicitous or anxious how to deliver your selves; doe but recommend your estate to God in prayer ardently and importunately, rendring him your acknowledgements for all the mercies received from him, (even for your present affli­ctions, with Job, see v. 4.) and that is all that belongs to you.

7. And the note b peace of God, which passeth all understanding, shall keep your hearts andthoughts [...] minds through Christ Jesus.]

Paraphrase 7. And this Christian unity and peaceble-minded­ness bequeathed to all by Christ (and so recommended to you c. 3. 1. &c. and c. 3. 15. &c. and here v. 3.) which is to be preferred before all deep (especially pretended) knowledg, shall be an excellent armature to keep you from all heretical practices and doctrines.

8. Finally, brethren, whatsoever things are true, whatsoever things are remerable, [...] honest, whatsoever things are just, whatsoever things are pure, whatsoever things are love­ly, whatsoever things are of good report; If there be any virtue, if there be any praise, think on these things.]

Paraphrase 8. And to conclude, I conjure you, as you have any care of what is virtuous or commendable, that ye so farre remember and consider what I have now said to you, that ye adhere to the truth of doctrine, & in your practice doe nothing but what is agreeable to gravity and sobriety, to exact justice, and purity or chastity, and farther superadde that care of abounding in all Christian virtue, that whatsoever is most desirable and amiable in the eyes of men, whatsoever most venerably thought and spoken of, that ye will propose to your selves as the pitch to be aspired unto by you.

9. Those things which ye have both learned and received, and heard and seen in me, doe: and the God of peace shall be with you.]

Paraphrase 9. What both by my do­ctrine and practice hath been instilled into you, see ye be carefull to perform; meaning by my doctrine, 1. what I taught in the first preaching the Gospel to you, 2. what I have farther revealed in the confirming you, and 3. what in familiar discourses I have let fall to you. And if thus ye doe, that God which is such a lover of peace and amity, will abide with you and direct and prosper you in all things.

10. But I rejoyced in the Lord greatly that now at the lastyou have reviv'd your care of me, or made your care of me to flou., rish again, your care of me note c flourished again, wherein ye were also carefull, but yewanted ability. lacked note d oppor­tunity.]

Paraphrase 10. It was matter of great Christian joy to me, and than sgiving to God, that now after some decay ye have revived you liberality toward me, wherein I suppose formerly ye failed not, but only wanted abi­lity of shewing it.

11. Not that I speak in respect of want: for I have learned in what state soever I am therewith to be content.]

Paraphrase 11. Which I say, not in respect of any eminent want that I was in at the coming of Epaphroditus (see note on Mar. 12. b.) for Christianity hath taught me (and I thank God I am able to doe it) to be very well satisfied with my condition, whatever it is.

12. I know both how to be ahased, and I know how to abound:at all time [...] every where, and in all things I amo [...]neia [...] instucted both to be full, and to be hungry, both to a­bound, and to suffer need.]

Paraphrase 12. Nay, I can conten­tedly bear a yet lower condi­tion then that which hitherto I have been in: And yet the abundance which now I have by your libarality, I can make use of to the glory of God. It is a special part of that learning with which Christianity hath imbued me, to be unconcerned in these outward things of plenty and want, and that too, whatsoever the circumstances are, at what time soever, and in what for: of adversity soever I am exercised.

[Page 646] 13. I can doe all things through Christ which strengtheneth me.]

Paraphrase 13. 'Tis the great mercy of Christ which hath thus enabled me; but thanks be to him, I am able to doe all this (see 1 Cor. 13. Note i.) without much difficulty.

14. Notwithstanding ye have well done that ye did communicate with my affliction.]

Paraphrase 14. Yet doth not this at all lessen your kindnesse or cha­rity in sending me that supply by Epaphroditus, when I was in some straights.

15. Now ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no ChurchCommuni­cated in re­spect. [...] communicated with me, as concerning giving and receiving. but ye only.]

Paraphrase 15. And indeed this was no new thing in you, for at my first preaching the Gospel among you, when, after I had made an end, I was departing out of your region, you continued so mindfull of me, as to send me contributions, and having received of me spiritual things, communicated their carnal things, which no other Church but you had then done.

16. Forboth at Thessaloni­ca, and once [...] even in Thessalonica ye sent once and again to my necessity.]

Paraphrase 16. For first while I was at Thessalonica, another eminent Christian city of Macedonia, and since I came thence, more then once, you made a collecti­on and sent it to me.

17. Notthat [...]n because Irequire [...] desire a gift: but I desire fruit that may abound to your account.]

Paraphrase 17. And that I thus com­mend you, v. 14. it is not by that means to draw any more from you, that I may have the more, but to give you occasion of exercising your liberality, the more acts of which there are, the richer shall your reward be which it will bring you in from God.

18. But I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you, note e an odour of a sweet smell, a sacrifice accepta­ble, well pleasing to God.]

Paraphrase 18. What you sent by Epa­phroditus I received, and here signe my acquittance for it, (see note on Mar. 14. d.) and thereby I have all abundance and plenty, having received your almes and charity, which under the Gospel is the prime kind of offering, which God accepts and receives, and which supplies the place both of incense and of sacrifice.

19. But my God shall supply all your need according to his riches in glory, by Christ Jesus.]

Paraphrase 19. And you will have no reason to repent of your libe­rality, for God, that looks on it as given to him, is both able and willing to supply this and all other your wants (through Christ Jesus, by whom he dispenses all his gifts to you) to make you the richer by having been so charitable, and to pour out all his other graces on you.

20. Now to our God [...] father [...] Now unto God and our father be glory for ever and ever. Amen.]

Paraphrase 20. Now to him who, as he is our God, so is he our Father also, be all glory ascribed for ever and ever. Amen.

21. Salute every saint in Christ Jesus: the brethren which are with me greet you.

Paraphrase 21. My love I present to every Christian among you. All the believers that are constantly with me, Titus, Linus, Clemens, &c. salute you.

22. All the saints salute you, chiefly they that are of Caesar's houshold.]

Paraphrase 22. Nay all the Chri­stians in Rome, but especially they that belong to the Emperor's family, the servants of his court, salute you.

23. The grace of our Lord Jesus Christ be with you all. Amen.

It was written to the Philippians from Rome by Epaphroditus.

Annotations on Chap. IV.

a Note: [...] V. 3. Book of life] The Book of life referres to the custome of well-ordered cities, which kept registers containing all the names of the citizens out of which as Apostates and fugitives and infamous persons were rased (and agreeably there is mention of blotting out of names out of Gods book, Rev. 3. 5.) so they that did continue obedient, orderly citizens, their names were still continued in. Accordingly life signifying spiritual life here, (the state of grace and favour of God, the inchoation of that future eternal life) the Book of this life is the register of all sincere Christians, (as the book of the living in the Psalmist is the number of men that live in this world) from which they are ex [...]unged that cease to continue such. (This is expressed in another like phrase Rev. 3. 12. I will write on him the name of the city of my God, and new Ierusalem.) And as this was ordinary in cities, so was it every where in armies, into which whosoever entred, he had his name [...]aken, and put into the muster-role. And thus the life of every Christian, but especially of those that labour in the word and doctrine, being a warfare, the phrase is ordinarily used, in all authors, of all Christians. Thus in Cyril's [...]. p. 1. speaking to those that were baptized, [...]. Where the writing of their names, and, which is all one, the calling to the militia, are used to set down the state of a Christian; as also those other expressions of the lamps, for fetching of the bridegroom, and desire of the hea­venly citizenship, the good purpose, and the consequent hope. And as of all Christians, so in a more eminent manner of the Apostles and their fellow-labourers here 'tis affirmed, that their names were written in the book of life, [...], in the knowledge and judgement of God, saith Theophylact, (or else, [...], that from thence God had already adjudged life to them, as when it is said, he that believeth not is condemned already, and so inscribed in the book of death,) either as actual soul­diers in the Christian camp or Church (as the Apostles called themselves) or as those that had right to that su­perior heavenly citizenship, to which all labourers had title, and consequently all these [...] or fellow-la­bourers of S. Paul. Which at that present was perfect­ly true of them, though afterward Demas one of them, Col. 4. 14. Philemon 24. forsooke the imployment 2. Tim. 4. 10. And as of cities and armies, so in fa­milies the phrase and custome is used, to which that of Ulysses in Homer referres,

[...],
His name was in Jupiter's court,

that is, he was born of a Goddesse; see Note on Rev. 3. b.

b Note: [...] Eiphra [...]V. 7. Peace of God] That by peace is meant the study of preserving peace among men, appears Gal. 5. 22. where [...] peace is set among the fruits of the Spi­rit, where consequently it must not be that good of [Page 647] peace, which is a felicity but no vertue, (no effect or fruit of Gods sanctifying Spirit) but the peaceable-min­dedness, desire and pursuit of peace, called in other places [...], [...] pursuing peace, and [...] ha­ving peace, Rom. 13. 18. Accordingly the peace of God, Col. 3. 15. is (not Gods peace or reconciliation to­ward us, but) that peaceablenesse which God hath commanded and bequeathed to us. And accordingly there it follows [...], to which ye are called, which determins it to be a duty of ours. And then 'tis not improbable, but this may be the notion of [...], the peace of God, or, as the Kings MS. reads, [...] of Christ, in this place also. That the Apostie is exhorting them to peace and unity, is apparent ch. 3. where the dogs that rend, the evil workers that defile, the concision, that (under pretence of kindnesse to the Mosaical Law) cut and tear all to pieces, and are to be look'd to, and avoided is that Church, are certainly the Gnostick hereticks v. 2. Against these he sets him­self in the remainder of that chapter, and concludes ver. 15. [...] As many therefore as are perfect, let us be of this mind, and [...], if in any thing ye be otherwise minded, that is, if in any particular there be any difference of opinion in any among you, God shall reveale even this unto you: that is, there is no reason that such a difference should breed any division, destroy that unity and peace which is to be preserved among you; for, though at present ye doe not, yet upon your prayers to God, and applying your selves to use of this means, no doubt ye shall receive instructions from him by the Apostles, &c. in all that is necessary for you: [...], &c. v. 16. But, or, In the mean, as farre as we are advanced, some before other, let not that hinder our unity and peace, let us (all, both those that are foremost, and that are not so forward) walk by the same rule, and mind the same thing: All for peace and unity still, and so on to the end, in advise to adhere to those that continue in the doctrine he had taught them, and avoid all hereticks. And then begins this chapter. Wherefore my brethren, &c. so stand in the Lord, that is, according to these former directions, stand, in opposition to apostatizing, or falling off, and so stand, preserve this peace, all this while exhorted to, and v. 2. I beseech, or exhort, Euodias and Synty­ches [...], [...] to mind the same thing in the Lord, that is, to preserve this peace of God, to live in the unity of the Gospel. And then the exhortation, v. 4, 5, 6. belonging to that great Christian duty of constancy, and rejoicing in prayer to God, in stead of solicitude (here, as Mat. 10. 19. seasonably forbidden) in respect of the present pressures, ( [...]nd all this inforced with the mention of the near approach of Christ's com­ing to destroy the persecuters, and rescue the faithfull) is directly designed to fortifie them against the Gnostick compliances, and so is not aliene from this matter. After all which follows this of [...], that if they take this course prescribed, this peace of God by Christ commanded, (and to which the Apostle had all this while so solicitously exhorted them) would guard and fortifie their hearts (the principles of action and practice) and ( [...]) their understandings, which were the parts subject to errors, in Christ Iesus, pre­serve them in the right way against all the errors and temptations of those times. The only remaining dif­ficulty is, what is meant by this Epither, added to the peace of God, [...] [...], that surpasseth all understanding; which will also be intelligible by what hath been premised. For as they that did [...], c. 2. 15. that is, differed somewhat in opinion from others, were obliged v. 16. not to disturb the peace of the Church for that, but to expect till God should far her reveal or instruct them, (which concludes, that Peace was more excellent and valuable then that exact knowledg or understanding of all things, which might be revealed, and much more than the pretended know­ledg and understanding of the Gnosticks) so it is most fitly here said, that this love and care of preserving that peace, prescribed by God and Christ, is to be preferred before any understanding that either some were thought to want, or others to abound in. As for the ordinary notion which is had of this phrase, for quiet and sere­nity of mind, as a special mercy of God, though that may be thought agreeable enough to the not caring, &c. v. 6. yet first, it will be hard to find any place where that is the notion of the peace of God (though of peace and rest it is.) As for that of my peace Ioh. 14. 27. see that place. And then secondly, though the no-solicitude doe here come as an attendant on the pre­cedent rejoicing in affictions (and [...]. a seasonable means to keep from breaking the unity of the Church, and joyning with the heretical Gnosticks) yet 'tis not necessary that this concluding form, The peace of God, &c. should be restrained to this last particular of no­solicitude, which came in but incidentally, but may ra­ther be applied to the grand matter of the Epistle, that of preserving of peace in the Church.

c Note: [...] V. 10. Flourish [...]d again] That [...] which signifies to reflourish, or revive, may be here used Ac­tively to make revive, or flourish again, may appear first by Analogie with other words of the same nature: so [...] to triumph, is used in the sense of the con­jugation Hiphil to make triumph, 2 Cor. 2. 14. So [...] to arise, is Mat. 5. 45. to make arise; see more Note on Mar. 14. f. And thus is this word clear­ly used Ezech. 17. 24. [...] I make the drie tree to flourish. And so S. Chrysostome seems to understand, and use the word in this place, [...], For it is no small thing to make things that are withered grow green, and flourish again.

d Note: [...] Ib. Lacked opportunity] That [...] here signi­fies, as we have rendred it, not wanted opportunity, but ability, is the expresse affirmation of S. Chrysostome, [...], saith he, [...], Ye had not in your hands, or pow­er, neither were you in plenty. For that is the mean­ing of this word. And this, saith he and Theophylact, [...], taken from common use of speech, as when we say, [...], some streights have come on me, it is now an ill season with me. [...] So Gal. 6. 10. [...], not, as we have opportunity, but, as we have ability, (all one with [...] Luk. 11. 41.) For indeed that is an opportunity, when the wants of others and our plenty meet together. Of this use of these words we have frequent example among Authors. So for the simple [...] Naziazen [...], Ti [...]; Why doe we not help our common nature, that is, other men, having abili­ty? (for if we have not ability, the opportunity of ano­thers want layes no obligation upon us.) And accor­dingly it follwes there, [...], God forbid I should have wealth and they want; Where [...] to have wealth is all one with [...], precedent. So Plutarch in the Apophthegmes of Kings, mentions it as a speech of Philip, (on occasion of be­ing told that he could not encamp in such a place, where he desired, because there was no food for the cattel) [...]; What a life is ours, if we must live according to the provision of the asses? ad id quod commodum est asinis, saith Is. Casaubon. So in Xenophon, [...] to be filled above plenty. So those that are well provided for he calls [...]. So Pindar in Olymp. [...], Riches embroydered or sprinkled, [...] variegated with vertues, give ability of many things. So in Po­lybius l. 10. speaking of the King of Persia his court [Page 648] at Ecbatana, it demonstrates, saith he, by the costlinesse of it, [...], the great plenty of them that first built it, and lib. 1. [...], according to their substance, or abilities. And then if [...] fignifie ability, or sufficience, [...] must needs be want of ability; and so the Syriack renders here, you were not sufficient. See Andr. Downes on Saint Chrysostome on Gal. 6. p. 760. and on this place, where he confirms this notion of the word by authorities.

e [...] V. 18. An odour of a sweet smell] There were two Altars in the Temple of the Jewes, [...] the altar of incense, within the Temple, and [...] the altar of sacrifice, without in the court. On these two were offered all things that were offered to God; and, under these two heads, of Incense and burnt-offering, are almes deeds or works of chari­ty here set down, as being the prime things now under the Gospel, to obtain Gods favour and ac­ceptation.

THE EPISTLE OF PAƲL THE APOSTLE TO THE note a COLOSSIANS.

a Note: [...] COlossae was a city in Phrygia, not farre from Laodicea and Hierapolis, in the Lydian or Proconsular Asia. To these S. Paul had not personally preached the Gospel, nor so much as been among them c. 2. 1. but had sent Epaphras his disciple to them, and he had converted them to the Faith, c. 1. 7. This Epaphras was at the writing of this Epistle (from Rome, about the year of Christ 59.) a fellow-prisoner of S. Paul there, Philem. 23. And by him (as an eye-witnesse and principal actor in it) S. Paul being advertised of the rece­ption of Christianity among them, and the agreeablenesse of their actions to their faith, sends them this Epistle of consolation, to strengthen and confirm them: and the tenure and subject (and oft-times the expressions) of it, is much what the same as that to the Ephesians had been, and we may thence conclude it to have been writ­ten neer upon the same time with that.

CHAP. I.

1. PAUL an Apostle of Jesus Christ, by the will of God, and Timo­theus our brother.

2. To the faints and faithfull brethren in Christ which are at Colosse: Grace be unto you, and peace from God our father, and from the Lord Jesus Christ.

3. We give thanksto the God and father [...] to God and the Father of the Lord Jesus Christ, praying al­waies for you,]

Paraphrase 3. We constantly render God thanks for you, that by his grace ye have embraced the Gospel of his son Jesus Christ, and in all our offices of devotion we remember you in our prayers:

4. Hearing, of, Having heard [...] Since we heard of your faith in Christ Jesus, and the love which ye have to all the saints;]

Paraphrase 4. To which we are the more incited by hearing the news as of your faith, so of your charity also and liberality extended to the Christians every where;

5. For the hope which is laid up for you in heaven, whereof ye heard before in the wordof the Go­spel of truth, [...] of the truth of the Gospel:]

Paraphrase 5. That being an effect of your Christian hope, which being fastened on a rich treasure in heaven, the reward of all your good works, makes you very liberal of your earthly treasure, and that is fully agreeable to the doctrine of the Gospel of Christ, Mat, 6. 20.

6. Which is come unto you, asalso through all the world, or, though all the world it hears fruit, & increases, even for the King's M 8 reads [...] acknow­ledged the grace of God in the truth, [...] it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and * knew the grace of God in truth.]

Paraphrase 6. Which Gospel as it hath been preached, and brings forth this fruit among you, and hath done so from the time of the first preaching of it, (see note on Heb. 13. d.) so all the world over, where it is preached and received into honest hearts, it brings forth the same fruit, and by doing so attracts multitudes to the profession.

7. As ye also learned of Epaphras our dear fellow-servant, who is for you a faith­full minister of Christ;]

Paraphrase 7. This indeed was ac­cording to that doctrine prea­ched to you by Epaphras, whom we sent to publish the Gospel unto you, and he hath faithfully discharged his duty toward you;

8. Who also declared unto us your love in the spirit.]

Paraphrase 8. And hath given me an account of your ready receiving the faith, and the the effect of that, your Christian charity.

9. For this cause we also, since the day we heard it, doe not cease to pray for you, and to desire that ye might [be filled with theacknow­ledgment [...] knowledge of his will, in all wisdome and spiritualprudence [...] understanding:]

Paraphrase 9. abound to all perfection of divine knowledge both in understanding the mysteries of Christianity, and in ordering and regulating your lives according to the rules thereof.

10. That ye might walk worthy of the Lord unto all pleasing, being fruitfull in every good work, and increasingto the ac­knowledge­mens of God, [...] in the knowledge of God;]

Paraphrase 10. That your behaviour may be such as is agreeable to the divine promises and precepts of the Gospel, perfectly such as God will accept of, upon all occasions bringing forth the fruit of Christian living, and by that means daily increasing in divine knowledge, which as it is it selfe the practice of all vertue, so doth it by daily action grow into a habit, every day more perfect and complete.

11. Strenghned with all might according to his glorious power, unto all pa­tience, and long sufferance with joyfulness:]

Paraphrase 11. To which it is con­sequent, that through the grace and divine power of God ye shall be enabled to continue to the end, and bear whatever afflictions and persecutions ye meet with in your Christian course, not onely patiently, but cheerfully.

[Page 650] 12. Giving thanks unto the Father, which hathfitted us for the por­tion [...] made us meet to be partakers of the inheritance of the saints in light:]

Paraphrase 12. And even acknow­ledging it with thanksgiving as a special mercy and favour of Gods, that hath enabled us to bear persecutions and afflictions, and so to have our part in that inheritance which is allowed Christians under the Gospel, that is, to be persecuted here, and rewarded eternally.

13. Who hath delivered us from the power of darkness, and hath translated us into the kingdome ofthe son of his own love [...] his dear son;]

Paraphrase 13. That God, I say, who hath rescued you from a state of ignorance and heathenisme, and made you heires of everlasting glory, to which he will bring you in the same method and manner as he hath brought his own dearest son (who was first crucified, then glorified.)

14. In whom we have redemption through his blood, even the forgiveness of sinnes;]

Paraphrase 14. Through whom we have pardon of sin, purcha­sed his death, and so are redeemed out of the power of Satan, and made capable of a resurrection unto life.

15. Who is the image of the invisible God, the note a first-born ofthe whole creation [...] every crea­ture.]

Paraphrase 15. In whom God, who is invisible, is to be seen, and his will clearly declared by the Gospel (so that he that seeth him, seeth the Father, Joh. 149.) and who being first raised out of the grave, and assumed to heaven, as the first begotten from the dead, v. 18. hath all power given unto him by right of inheri­tance, as dominion is the birthright of the first-born.

16. For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be note b thrones, or dominions, or principalities, or powers, all things were created by him, and for him:]

Paraphrase 16. And this very agree­ably, he being that eternall Word; by whom, saith the Psalmist, were the heavens made; and all the creatures in the world, both those which are to be seen, being corporeal, and those which, being spiritual, as Angels, souls of men, cannot be seen, all these, I say, what degree soever they are of, they were all by him created, and therefore are in reason to serve him, as the Lord of all.

17. And he is before all things, and by him all things consist.]

Paraphrase 17. And he hath an eter­nal being, before any thing which now is created was, and as all was created by him, v. 16. so doe all owe their continuance and preservation to him.

18. And he is the head of the body, the Church: who is the beginning, the first-born from the dead, that in all things he might have the praeeminence.]

Paraphrase 18. And another title he hath to us, beside that of Creator, as he hath redeemed us, and purchased us to be a congregation called by his name, a Church of Christians, and as by rising from the dead he hath conquered death, and given us victory over it, that we may after him rise also, and so by all titles he hath right of dominion over all.

19. Forit seemed good that in him [...] it pleased the Father, that in him should all fulness dwell;]

Paraphrase 19. For in the man Christ Jesus it was thought fit that the whole divine nature should reside and inhabit, ch. 2. 9.

20. And (having made peace through the blood of his crosse) by him to recon­cile all th [...]ngs untohim [...] himself, by him, I say, note c whether they be things in earth, or things in heaven.]

Paraphrase 20. And that having, by his sufferings and satisfaction for our sins, made peace be­tween God and the world, he should reconcile all mankind unto God, not onely the Jewes, among whom he was born, and who had formerly been his people, and had the promises of Christ made to them, but the very Gentiles also.

21. And you that were sometime alienated, and enemies in your mind by wick­ed works, yet now hath he reconciled.]

Paraphrase 21. And you that were strangers from the worship of the true God and had engaged your selves in idolatry, and all the wicked practices that attend that, he hath now brought back to his service, used means by preaching of the Gospel to reform you, to make you lay down your hostilities against God, the wickednesses of your lives;

22. In the note d body of his flesh, through death, to present you holy and unblame­able, and unreprovable in his sight:]

Paraphrase 22. And to that end lai'd down his very life for you, by that means to present you to his father, as those which, though sinners, are yet reconciled unto him, and are now acceptable in his sight, free from all charge of sin from the accuser of the brethren.

23. If ye continue in the faith grounded and setled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature under heaven, whereof I Paul am madeor a prea­cher and A­postle and ministe; for the King's MS reads [...] a minister.]

Paraphrase 23. Upon this condition onely, that having given up your names to him (received the faith) ye continue firm and constant to the end, and whatever persecutions assault you, hold out by virtue of that hope, which the Gospel hath furnished you with, that Gospel, I mean, which is now made known and preached to all the heathen world, (see note on Rom. 8. d.) and of which I am by Christ constituted an Apostle, and publisher of it.

24. Who now rejoice in my sufferings for you, andby way of correspon­dence fill vp the remain­ders [...] fill up that which is be­hind of the afflictions of Christ in my flesh, for his bodies sake, which is the Church,]

Paraphrase 24. And though it cost me dear, bring many persecutions upon me, yet is not this mat­ter of any thing but joy unto me, as knowing that what I suffer is but some small proportion and remnant of those sufferings which Christ began on the crosse for the Church his body, and doth now again, though he be in heaven, indure in the perse­cuting of me an Apostle of his,

25. Whereof I am made a minister according to the dispensation of God, which is given to metoward you [...] for you, toto perform note e fulfill the word of God;]

Paraphrase 25. And a minister of his Church appointed immedi­ately by God, to bear his word, to preach the Gospel to the Gentiles, and particularly to you (to whom by Epaphras I have done so, ver. 7.) and to leave no place, (whither I can come by my self or others,) without preaching the Gospel to them.

26. Even the mysterie which hath been hid from ages, and from generations, but now is made manifest to his saints:]

Paraphrase 26. That Gospel, I mean, or revelation of the will of God, which was not revealed so clearly in former ages, but kept under shadowes and dark prefigurations, but now is freely preached to all that receive the faith of Christ:

27. To whom God would make known what is the riches of the glory of this mysterie among the Gentiles, which is Christamong you [...] in you, the hope of glory:]

Paraphrase 27. God being willing to exhibit to such, (and no long­er to keep close) this illustrious mercy of his to the Gentiles, so long concealed, viz. Christ preached, the Gospel revealed to these, and in it hope of pardon and of blisse afforded them, upon reformation of their former lives, and receiving and practi­fing the commands of Christ.

28. Whom we preach, warning every man and teaching every man in all wis­dome, that we may present every man perfect in Christ Jesus.]

Paraphrase 28. Whose doctrine we now publish to the world, his precepts of divine purity, and his glorious promises, first preaching the fundamental heads of the truth of Christ, and then superstructing all farther knowledge of Christian duties, and this to Gentiles as well as Jewes, that by this means we may bring in servants to God, as many as possibly we can, to serve him in all that holinesse of life that Christ Jesus himself ex­emplified, and prescribed.

[Page 651] 29. Whereunto I also labour, striving according to his working, whichis wrought in me in power, [...] wor­keth in me mightily.]

Paraphrase 29. Of which number I am one, who endure some travail and toil, and withall some persecutions and afflictions (see 1 Thess. 2. note b.) according to the measure of that grace which he hath effectually bestowed upon me to the end.

Annotations on Chap. I.

a Note: [...] V. 15. First-born] The word [...], beside the ordinary notion of first-born (which cannot so well here referre to Christ's eternal generation, because of that which is added to it, the first-born of every crea­ture, which only gives him a precedence before all other creatures, and doth not attribute eternity to him) is used sometimes for a Lord, or person in power, who hath the privilege of the first-born, dominion over all his brethren: and according to this notion 'tis used [...] in Scripture for a Prince, or principal person. So Ps. 68. 27. David is called the first-born of the Kings of the earth, that is, the most glorious among them, and Job 18. 13. we have the first-born of death. And so among the Civilians, Haeres, heir, signifies do­minus, Lord, Iustinian. Instit. l. 2. tit. 19. de haered. qualit. & diffe. §. ult. And thus may it fitly be a title of Christ incarnate, in respect of his power over his Church, the key of the house of David laid upon him. But it is possible it may peculiarly referre to his resurrection, in which he was the first-born from the dead, v. 18. the first which from the grave was raised and exalted to heaven, and being so risen, all power was given unto him in heaven and in earth.

b Note: [...] V. 16. Thrones] These severall titles here rehearsed may possibly be no more but the expressions of severall degrees of dignity among men. [...] So [...] thrones may denote Kings, or Monarchs, and Princes; [...], dominions (or Lordships) may be the Reguli, [...] the ho­nours (whether of Dukes or Earls) next under Princes; [...], [...] the Praefects of Provinces and cities; and [...] inferior magistrates: and if so, then may they be here set down to denote all sorts and conditions of men in the Gentile world, by the chief dignities among them here on earth. But because they may also signifie the several degrees of Angels, and because there fol­lows mention of , visible and invisible, and the Angels may most probably be contained by the latter of them, as this lower world of men by the for­mer, and because it is the creation that is here referred to, and the creating of the Angels, as well as men, &c. belongs truly to Christ as God, therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and men too, the highest and most eminent of both sorts, thereby to set out the eternal Divinity and power of Christ, who is creatour of all, and consequently before the most principal Angels, which were created before men: See v. 17. Of the great blasphemies of the Gnosticks and their followers the Valentinians in this matter, of Angels creating the world, &c. see Irenaeus, and Note on 1. Tim. 1. d. And to that Theologie of theirs the Apostle may here referre.

c Note: [...] V. 20. Whether they be things in earth, or—] What is here meant by [...], whether the things on earth, or the things in the heavens, wil, I conceive, be best discerned, first by comparing this place of the reconciliation wrought by Christ with the parallel, Ephes. 2. 14, 16. where it clearly signi­fies the compacting the Jewes and Gentiles into one Church; and so again Ephes. 1. 10. the gathering in one all things, both which are in heaven, and on earth, doth signifie all men of all sores. Secondly, by remem­bring two observations, frequent in this Book. 1. That it is the manner of the Hebrew writers to expresse this inferiour world (for want of one word to signifie it) by these two, the heavens and the earth, and indeed any aggregate body or totum, by mentioning and enume­rating its parts, as the natural day, by the evening and the morning, and so to set down so many daies, and so many nights, where the truth of the story will not allow us to interpret it literally of so many nights di­stinctly, but of so many [...], or natural daies, of which any the least part is computed for one. (See Note on Mat. 12. n. and on Ephes. 5. h.) And not to multiply examples, but to confine the discourse to this particular, thus very frequently the heavens and the earth are set to signifie the whole lower world, made up of the firmament of the aire, that expansum which is called Heaven (as when we read, the fowls of the heaven) and of the terrestrial globe of earth and water (see Note on 2 Pet. 3. e.) and then (consequently to this) [...] all things here, explained and interpre­ted by [...], whether the things on earth, or the things in heaven, and in the like phrase v. 16. [...], all things that are in the heavens and on the earth, shall signifie no more then what is in other places expressed by [...], the world, (as 2. Cor. 5. 19. in the very same matter that here is spoken of, God in Christ reconciling the world to himself) [...] the creation, [...], the whole creation, or all crea­tures, the whole world of creation, or the whole world without restriction. Now what is meant by the whole world or the whole creation, will appear by another second observation, which is taken notice of, and en­larged on, [...] Note on Rom. 8. d. that [...] creation, and [...] world simply, and [...] the whole crea­tion Rom. 8. 22. and here v. 23. signifies all the Gen­tile world, in opposition to the Jewish enclosure; not all the creatures absolutely, but all men of all nations, particularly the Gentile Idolaters mentioned here in the next verse, [...], you that were formerly alienated, &c. And then the mean­ing of the place will be clearly this, that it pleased God by Christ to reconcile to himself (or, as it is possible, [...], to him, may be read [...], into one or the same, and so be more perfectly parallel to [...], both in, or into one body, Eph. 2. 16.) all the men of the world, the Gentiles and the Jewes both; the same thing which was meant by [...], Rom. 11. 15. the reconciling of the world (that is, the Gen­tiles in opposition to the Jewes, that there in the words immediately precedent are said to be cast off) and 2 Cor. 5. 19. by God was in Christ reconciling the world to himself. [...] And though the word [...] all thinge be here in the Neuter, yet will that be no objection against this, it being ordinary for the Neuter to be taken for the Masculine, as when Christ is said to have come [...], to save that which was lost, that is, all the men that were lost; and so Gal. 3. 22. that God hath shut up together [...], all things, that is, all men, under sin, and innumerable the like: and therefore that which v. 20. is [...] all in the Neuter, is [...] you men, you Gentiles, v. 21. and that joyned with the [...], he hath recon­ciled there, as [...] all with the [...] recon­ciling here. That I doe not conceive the [...] things in heaven to signifie Angels, the reason is clear, because Christ [...], Heb. 2. 16. came not to take hold of, or reduce, or relieve, or consequent­ly to reconcile, the Angels, but onely mankind. And indeed the Angels, that are [...] in the heavens, [Page 652] never fell, and so needed no reconciling. And though [...] the things in heaven may possibly signifie the Saints departed, [...] which are now in Heaven, in re­spect of their souls, contrary to the Psychopannychists, and were so at the Apostles writing this, and even at the time of Christs death, yet the Context seems not to have any particular aspect on the matter, but onely to look upon Christ, and to set him up as the one universal redeemer and reconciler of all mankind of the Gentiles as well as of the Jewes, and to shew what interest the Gentile world hath in his death and resurrection: and therefore I preferre the interpretation first given, as being directly pertinent to this purpose, and agreeable to the consequents. And that will more appear, if you look on the place forementioned, and parallel to this, Ephes. 1. 10. where this reconciling of all things in heaven and on earth, expressed there by [...] gathering into one, is called v. 9. [...], [...] the mysterie of his will accor­ding to his good pleasure, noting it to be some act of free undeserved mercy, imputable to nothing but Gods meer grace (and such most notoriously was the calling of the Gentile Idolaters) and that a mysterie, such as no man ever dream'd of or hoped for before; and what that mysterie was, is in the remainder of that Epistle largely shewn. especially c. 2. 14, 16, 17. and under the name of the mysterie, c. 3. 3, 5. viz. the bringing in the Gentiles into the Church, preaching [...] among the Gentiles, (c. 3. 8.) the unsearchable riches of Christ. And thus, I conceive, the phrase is to be understood, Ephes. 3. 15. where of Christ 'tis said, that, [...] [...] the whole family in heaven and on earth is named by, or from, him, that is, surely, all the world, Gentiles as well as Jewes, are now vouchsased by him to be called by his name, that is, to be Christians, called and re­ceived into his family.

d Note: [...] V. 22. Body of his flesh] The body of his flesh sig­nifies no more than his flesh, according to the Hebrew notion of [...], which as it signifies body, so it is oft ap­plied to things which have no body, and signifies essence or beeing.

e Note: [...] V. 25. Fulfill the word] [...], to ful­fill his word, is a phrase which we meet with 1 Mac. 2. 55. spoken of Joshuah, that for fulfilling the word he was made a Judge in Israel: where, as the word signifies the will and pleasure of God revealed to him, so [...] to fulfill it is to perform it in a very eminent manner. But in this place [...] being by the Context confined to another notion, [...] the preaching or publishing the Gospel of Christ peculiarly, [...], to fulfill the word of God, will be, to fulfill that preaching, that is to proceed as farre in the preaching of it as by all his diligence and care, by himself and others he could doe, and so belongs to the preaching it to these Colos­sians, to whom, being out of his way, he yet had sent Epaphras v. 7. Thus we have a like phrase Rom. 15. 19. [...] [...], to fill up the preach­ing, or Gospel, of Christ, that is, to preach it from city to city, from Jerusalem as far as to Illyricum.

CHAP. II.

1. FOR I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;]

Paraphrase 1. For I am willing ye should be advertised how ear­nestly I contend for you in desire to come to visit you, and in prayer and zeal and solicitude for you, and for those of Laodicea, whose conversion wrought by Epaphras, who was sent by me, I look upon with much comfort, though I never saw any of them (as not being able to goe to either of those cities either in my first or second passage through Phrygia (of which Lao­dicea is the Metropolis, and Colossae another city) Act. 16. 6. and 18. 23.)

2. That their hearts might be comforted, being knit togeather in love,even [...] and unto all riches of thefulness [...] see Lu. 1. note 2. full assurance of understanding, to the acknowledgment of the mysterie of God,both the father and Christ [...] and of the Father and of Christ;]

Paraphrase 2. That they may receive the joy and true comfort, which the doctrine of Christ truly taught and practised will yield every one, that being first united together in the Christian charity, they may be filled with all graces in all abundance, and come to know the bottome of this great secret or mysterie of God, viz. of the Gospel, or Christianity, that is, of the course which hath more obseurely been taken by God the Father under the Old Testament, and more clearly now by God in Christ under the New, to bring sinners to salvation;

3. In which [...] In whom are hid all the treasures of wisdome and knowledge.]

Paraphrase 3. In which course is wrapt up all the depth of divine wisdome imaginable.

4. And this I say, lest any man should beguile you withprobabili­ties [...] enticing words.]

Paraphrase 4. And this care of mine and solicitude for you I mention, that it may make you cautious, that no cunning impostor seduce you, by saying things that look like truth, but are not.

5. For though I be absent in flesh, yet I am with you in the spirit, joying and beholding your order, and the stedfastnesse of your faith in Christ.]

Paraphrase 5. For though I am not personally present among you, yet by the advertisements I received from Epaphras I understand how all things goe with you, and so am in heart or spirit pre­sent with you, (as when Elisha's hear: is said to have gone with his servant, when he knew what he did, 2 Kin. 5. 26.) and rejoice much to see the regularity of Ecclesiastical affairs among you, and your constancy in the truth, in despight of all that have tried to lead you out of the way.

6. As ye have therefore received Christ Jesus the Lord, so walk ye in him,]

Paraphrase 6. And therefore all that I have to adde is onely this, that as you have received commands from Christ for the regulating of your lives, so ye be carefull to doe accordingly;

7. Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.]

Paraphrase 7. As having not only re­ceived the saith at first, but having been farther instructed and improved in it, as when walls are superstructed on a foundation, yea and confirmed in it, and therefore goe on according to these beginnings, and abound in all Christian practices, and let that be your way of returning thanks to God for his great mercies of revealing the Gospel to you.

8. Beware lest any man note a despoil of carry you captive spoil you through Philosophy and vain deceit, after the tradition of men, after the note b Elements rudiments of the world, and not after Christ.]

Paraphrase 8. And take care that no body plunder you, rob you, cheat you of all that you have, your principles of Christian knowledge, by that vain, empty, frothy, pretended knowledge and wisdome which the Gnosticks talk of, 1 Tim. 1. 4. and 6. 20. taken, out of the heathenish Pythagorean Philosophy, together with the observances of the Mosaical Law, and very distant and contrary to Christian divinity.

9. For in him dwelleth all the fulnesse of the Godhead note c bodily.]

Paraphrase 9. For the whole will of God is by Christ really made known to us, as his Divinity really dwels in him; and therefore there is little need of the additions of the Gnosticks, which they borrow out of the heathen and Jewish theologie, to supply the defects of the Evan­gelical doctrine.

[Page 653] 10. And ye arefilled [...] compleat in him, which is the head of all principality and power.]

Paraphrase 10. And by him you have knowledge sufficient to satis­fie and complete you, without such supplies as these from the doctrines and divinity of the Gnosticks, about their AEones, (see 1 Tim. 1. note d.) look'd on by them as divine immortal powers, of which, whatsoever they are (if they be not idol-things) be they Angels of a superiour or second degree, Christ is the head, and they which have Christ need not trouble themselves with these accessions.

11. In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ,]

Paraphrase 11. And as you need not take in these fragments of heathen theologie into the Christian, so is there as little need of the Judaical observations, circumcision, &c. which are urged by the Gnosticks also, Christ having in his Gospel helped you to the true gainfull circumcision, not that outward, the cutting off the fore-skin with a knife, but the inward, spiritual, the putting off, throwing away all those carnal sins which the Gnosticks again doe so abound in, and this is the true Christian circumcision.

12. Buried with him in baptisme, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.]

Paraphrase 12. And to all this you are engaged (and have un­dertaken it) in your baptisme, whereof one part, referring to the burial of Christ, denotes not only your dying to your sins, forsaking the impurities of your heathen lives, but also the abrogation of, and liberty from, the Mosaical performances, Ephes. 2. 15. and your laying all down in the grave, to be buried with Christ, never to live or have power in or over you again; and another part (that of coming out of the water) referring to the resurrection of Christ, denotes your vow and engagement to rise to all Evangelical performances, and to all purity of life, by the virtue of your faith in that God, whose power and sufficience to make good all his promises to you is demonstrated by his raising up Jesus from the dead.

13. And you being dead in your sins, and the uncircumcision of the flesh, hath he quickend together with him, having forgiven you all trespasses:

Paraphrase 13. And you being hea­thens and uncircumcised (and so without requiring those legal performances of you) hath he received into covenant, taken you out of your heathen, dark, dead condition, and having pardoned you all your past idolatries and provocations, he hath called you into the free estate of the Gospel, requiring none of those legal yokes of you, which the Judaizing Gnosticks lay upon you:

14. Having by his doctrines blotted out the hand­writing a­gainst us Blotting out the note d handwriting of ordinances that was against us, which was contrary to us, and took it out of the way nailing it to his crosse:]

Paraphrase 14. Having by that pro­clamation of pardon to all penitent believers, Gentiles as well as Jewes, (which is a doctrine of Christ's now peculiarly revealted in the Gospel) blotted out that bill which the Jewes were bound by, having as it were signed it with our own hands against our selves (by prosessing to expect justification by the Law) a bill indeed contrary to our peace, destructive to us, and having taken away, cancelled it, and that (as bonds are wont to be cancelled) by striking a nail through it, viz. nailing it to his crosse, that is, cancelling it by his death, undergoing a vile death for us, and obraining pardon of sins for us by that means.

15. And having despoiled or devested [...] spoiled principalities and powers, he made a shew of them with au­tho [...]ity [...] openly, triumphing over them by it [...] in it.]

Paraphrase 15. By which means also of his death he hath dev [...]sted the evil spirits of their power, thrown them out of their temples, filenced their oracles, &c. and hath made it publickly discer­nible to all men, carried them as it were in triumph, as those that he had taken captive victoriously, (see Joh. 7. a.) brought them from their idolatrous practices, to the true Christian religion.

16. Let no man therefore judge you in meat or in drink, orby the particular of feait, or new moon, or sabbaths note e in respect of an holy day, or of the new moon, or of the sabbath daies,

17. Which are a shadow of things to come, but the body is of Christ.]

Paraphrase 16, 17. Let no man there­fore impose on you their do­ctrines of Mosaical abstinen­cies, &c. and condemn, or sentence Christians (see note i.) for eating or drinking things prohibited by the Jewish Law, nor observing those things which are set down in their section of feasts, or new moons, or sabbaths, which were all but types of Christianity, and therefore now in the presence of Christianity it self, are not obligatory.

18. Let no mancondemn you pleasing himself in humility note f beguile you of your reward, in a note g voluntary humility, and worshipping of Angels. note h searching intruding into those things which he hath not seen, without cause puffed up by the imagmation of his own flesh, [...] vainly puft up by his fleshly mind;]

Paraphrase 18. Let no man please himself, and condemn you in point of worshipping Angels, as mediators to God, as if there were some pe [...]al humility in so doing, undertaking to search into those things which he knows nothing of, having no other ground for his doctrine but his own carnal phantasie:

19. And not holding the head, from which all the body by joints and bands being sup­plied [...] having nourishment ministred, and knit together, increaseth with the increase of God.]

Paraphrase 19. Which they that are guilty of, doe disclaim Christ, who is indeed the head of his Church, the only intercessor to the Father, from whose influences (as in the natural body, the animal spirits are from the head conveyed to all the body by the nerves, and thereby all the joynts cemented together, for the supplying all the wants of every part, so) the Church by the unity maintained and continued with Christ the head, and by amity, liberality, and charity of one towards another, shall thrive and prosper and increase to that proportion which God requires; (see note on Ephes. 4. e.)

20. Wherefore if ye be dead with Christ from theelements, see note b. rudiments of the world, why, as though living in the world, are ye subject to ordinances,]

Paraphrase 20. If therefore ye have received the Christian faith, and as ye ought to doe, made that use of the death of Christ, as to have forsaken all other doctrines and practices, to receive his, and so to look upon the rites of the Jewes, and the philosophy of the Gentiles as abolished and out-dared, why doe you now subject your selves to such abstinencies, as either out of the heathen or Jewish practices are brought in among you,

21. (Touch not, tast not,come not neet (see note 1.) handle not:

22. Which are allto Corru­ption by the abuse of them, [...] to perish with the using) after the commandements and do­ctrines of men?]

Paraphrase 21, 22. (Such are those of abstaining from marriages, and some sorts of meats, as utterly unlawfull, which though they might lawfully be abstained from, as indifferent things, yet when they are taught and believed to be detestable things, and utterly unlawfull, by that abuse they tend to the bringing of all unnaturall and horrible vil­lanies among you) as precepts and doctrines of men, contrary to that liberty which Christ hath purchased for us, and those do­ctrines of inward purity which he hath taught us?

23. Which things have indeed a shew of wisdome in note i will-worship and hu­mility, andausterity to [...] neglecting of the body, not in any honour to the satisfying of the flesh.]

Paraphrase 23. Which observances are indeed (as it was before inti­mated v. 4, and 8.) set off by some specious fair shews, as that they are voluntary services or freewill-offerings to God, that there is great humility in them (as in that of worshipping Angels, v. 18.) that they are a great austerity and punishing of the body, that they are quite con­trary to the placing any honour in the satisfying the desires of the flesh though it be by conjugal enjoyments (but for all this, are but specious, and not real services, have nothing of true worship in them.)

Annotations on the Epistle to the Colossians. Chap. II.

a Note: [...] V. 8. Spoile] [...] is to strip or rob, as the pilla­gers in warre are wont to doe; [...], to strip one, as he lies, of his armour, saith Phavorinus, and agreeably to this, [...], to carry away captive. Hence [...], is both [...] to devest, to strip, and being here applied to the Gnosticks it belongs to their divinity, which mixes all the hea­then gods (under the title of [...], a word corrupted from the Hebrew [...] living creatures, which is set to signifie Angels, Ezr. 1. 5. See Note on 1 Tim. 1. d.) with Christ, and makes use of all the Theologie of Orpheus and Hesiod and Pythagoras, which is cal­led [...] endlesse gentalogies, 1 Tim. 1. 4. [...] idle speaking, ver. 6. and here Philoso­phy and vain deceit, and also by bringing others to them [...], either carries them captive to their own heathenish errors, or else robs them, despoils them, of all their Christian ornaments and weapons, leaving hem naked, as it were, of all that rich provision which Christ had. laid in for them, depriving them of all the advantages of the Gospel. But that of carry­ing captive seems rather to be the notion of it.

b Note: [...] Ib. Rudiments] [...] signifies elements, rudi­ments, first principles, the letters of the Alphabet, among Grammarians; the first principles, or elements, of which the body is compounded, among the Natura­lists. And so they may fitly signifie all imperfect low­er sorts of doctrines or precepts, in opposition to that which is more perfect. Thus when Heb. 5. 12. the higher Christian knowledg is express'd by [...] solid food, and all the inferior ordinary doctrines there­of but as milk for Children or babes to feed on, those lower doctrines there (set down c. 6. 1. of Repentance and Faith, &c.) are called [...], the elements of the beginning of the Oracles of God. Now as Christian religion is the true manly know­ledg and wisdome, so are there two sorts of elements, imperfect childish beginnings of knowledg, the one among the Jews, the other among the Gentiles. Among the Jews, the rites and ceremonies prescribed them are fitly called Elements, or beginnings, being a [...], a pedagogie of the Law, a way to bring up, and discipline children, by those grosser means, as they were able to bear it, to initiate them to some kind of piety and vertue; and to them that have received the faith, the Apostle calls them [...], weak and beggerly elements Gal. 4. 9. and such as were fit onely for [...] babes to be subjected to, v. 3. A­mong the Gentiles, the Philosophers and the Magi had some waies of wisdome and of Religion also, wherein they exercised their disciples, many Abstinencies and waies of purgations, Sacrifices, and ceremonies of wor­ship to their Daemons, especially the Pythagoreans, who abstained from Wine, and Flesh, and Venery, &c. So saith Porphyry in his book. [...], and so Clemens Alex. Strom. 3. [...], Their Magi teach them to abstain from wine, and things that have life in them, and the use of venery: and he adds, [...], they worship Angels and D [...]mons. Now which of these are here referred to, is the only question. And that may best be resolved by considering the addition of [...] of the world which is joyned to it. [...] That word doth once signifie the service of the Jewish Temple, Eccles. 50. 21. The people besought the most high God [...], till the worship of the Lord were finished, and they had perform'd their office: where [...] and [...] are used in the same sense, for the worship or service of the Temple. And if this were the notion of [...], it would confine it to the Jewish ceremonies: but the ordinary notion of [...] for the world, is that which is generally used in the New Testa­ment, and so must denote the men of the world, all sorts both of Jewes and Gentiles, as they are opposed to Christ: and so the Elements of the world will be those imperfect waies of piety and vertue which either the Jewes or Gentiles adhered to before Christ, or be­fore receiving the faith of Christ. And so it must sig­nifie here, the Gentile doctrines especially, noted by Philosophy at the beginning of the verse, and the wor­shipping of Angels ver. 18. (see note h.) but withall the Jewish abstinencies and observations, ver. 14, 16. For it is certain that the Gnosticks divinity, which through this whole chapter is peculiarly noted, was a compo­sition of Judaisme and Heathenism both; and those do­ctrines of theirs, which they laboured to impose on Christians, are here express'd by the elements of the world, and so ver. 20. (see Note i.) though Gal. 4. 3, and 9. where the matter confines it to the Mosaical Law, it fitly belongs to that only.

c Note: [...] V. 9. Bodily] [...] may denote, not corporti­ty, but effence, according to the notion of [...], often mentioned (see cap. 1. Note d.) for essence, as well as body; so v. 11. [...], the body of the sins of the flesh, that is, the sins of the flesh. Or else it may be taken in opposition to shadows or dark re­semblances, Gods will being in Christ (not in shadows, as among the Jewes, but) plainly and substantially re­vealed, for the practice of inward purity, and not for the observation of those shadows thereof which had been among the Jewes. And thus the 17th verse seems to interpret it, the sabbarbs, &c. though they were, as commemorations instituted for the Jewes, by strength of that institution to be observed by them, yet had they also a farther aspect, to somewhat under the New Testament, and as such, are said to be a sha­dow of things to come, the body, or reality, whereof is of Christ: Where the Christian doctrine is affirmed to be that substantial divinity of which that which was under the Law was a shadow. But this cannot well be otherwise applied to the fulness of the Godhead dwelling in Christ (which is the primary sense, in which that o­ther is contained, of the manifestation of divine know­ledge in the Gospel) but as the word shadow is a gene­ral word to signifie any image, [...] especially a dark or im­perfect one. Thus every body naturally casts its sha­dow, which as it is the dark image of the body, viz. of some lineaments of it, so is it farre from the substance of it. Thus the Ghosts, that is, the species or images of men, but not their bodies, are call'd their umbrae, shadows. And according to this notion of the word Shadow, I suppose the word bodily may here be inter­preted in opposition to it, that as on the earth here below the sun casts its beams, and so dwells here in, or by its beams, or irradiations, but the body of the sun is in heaven, and so, though here be some light below, yet there only the fulness of light is; so here God was in Moses and the Prophets (and in other wise, holy men, to whom he revealed his will) in some degree, in some raies, beams, images of his perfections, and more then so, God is said. to dwell in his saints (which differs from being in them, only by permanence or continuance) but still he is or dwels in them, onely in those images of him, shadows, or raies, not as the Sun doth in the heaven, where the body of it is, in a fulness, so as he cannot be more in any other; but in Christ he dwels in fulness, o as nothing could be ad­ded to it, and so in him bodily, that is, as the Sun dwels in the firmament, where the body of it is. The whole di­vine nature is not onely in part, but fully, without ab­sence of any part of it, in Christ; and that not by a spe­cies, or shadow, or image onely, but really and substan­tially: and so consequently (which is the thing which is [Page 655] here designed to be proved by it) the will of God must be supposed to be so revealed in Christ or by Christ, that there can be no need of addition from the heathen philosophy, or from the Jewish law, which the Gno­sticks woul [...] needs have added to it. And that is the full sense of these words.

d Note: [...] V. 4. Handwriting [...] is a bill or writing under a mans hand, whereby he binds himself to some payment of money or duty, a band or obligation, and which stands in force against him, to bring any forfei­ture or penalty upon him, upon non-performance of the condition to which he is bound; that which the Rab­bins call [...], and [...] cautio debitoris, an obli­gation, scriptura, vel literae quibus conti ur potest as quam alius alii tradit, saithThisbi p. 244. Elias Levita, a writing in which is contained a power which one gives another over him. Thus is the Law of Moses, as it requires ab­stinence from meats, observation of daies, v. 16. and so laies obligation on a Jew, that others are not bound to, and binds him to forfeiture of all his hopes, and also to punishment if he doe not perform them. In which case this band or bill is here supposed to be brought against him signed by himself, and stands in force a­gainst him. Now two waies there are to cancel any wri­ting, the one by blotting or crossing it with a pen, the other by striking a nail through it. The first is done by Christs doctrines, (requiring now the inward purity, in stead of those external observances (and that is the meaning of [...] doctrines here (as Theophylact ac­knowledgeth, rendring it by [...] by Faith, [...] and [...] doctrines of Faith, and Ephes. 2. 15. (a place parallel to this,) it will more appear, by looking on the place) and the second is done by Christs death, expressed in that to the Ephesians by [...], but here by [...], [...] nailing it to his crosse.

e V. 16. In respect The meaning of [...] here, which Ios. Scaliger and Isa. Casaubon Ep. 24. have pitched on, is, that by it is noted [...] a chapter, or tract of the Talmudists upon that subject. For the lesser parts of the Talmud are called [...] divisions or parts. A­mong their writings there is now one called [...] the tract of a good day, that is, a feast, & in it many chapters or [...] or sections. From thence is the mention of [...] in Iustinian. Novel. de Heb. 146. By which it appears that among the Expositors of the Law there were some called [...], as it were [...], that expounded their heads of doctrine severally, & the chief of them [...]. And so the meaning of the place will be, Let no man passe sentence on you by what you doe in eating or drinking, by that section of the Rabbins about Feasts, New moons, Sabbaths, that is, by your observing or not observing of those things; which were required indeed by the Jewes, but meerly as shadows and types of that [...], entire and continual feast, that a Christians life ought to be now under the New Testament. See Origen. Cont. Cels. l. 8. p. 404. That [...] should be mistaken for [...] a day, is a conjecture of some, which it is sufficient to have named, having no authority of any MS. to countenance it.

f Note: [...] V. 18. Beguile] [...], saith Phavorinus, the word signifies to condemn, [...] & [...] being all one (onely the former peculiar to the [...] or Grecian games, the other common to all ju­dicatures) and proportionably the notion of the [...] in Composition being the same too: and so the word will have the same significancy here that [...] v. 16. of judging or condemning. [...]

g Note: [...] Ib. Voluntary humility The notion of the word [...] in the Greek translation of the Old Testament, for ta­king delight in any thing, hath been mentioned in Note on Mat. 27. g. and may be judged of by these examples not recited there, Psal. 1. 2. [...], his delight is in the Law of the Lord; [...] Psal. 41. 12. thou favourest, or lovest, or delightest in me. And so being here joyned with [...] in hu­mility, it is most reasonably to be taken and rendered, delighting in humility, or, as S. Hierome explains it, superbus fict â humilitate, proud of a feigned humili­ty; but yet so, that [...] in humility may be joyned with [...], let no man condemn you, ver. 16. so that the construction and full sense will run thus, Let no man please himself, and condemn, or judge, you, in point of humility and worship of Angels.

h Note: [...] Ib. Intruding] The word [...] is explained by [...], to enter into, to search and spie what is within, and again [...] to enquire, in Phaverinus; by [...] to seek and goe as far as one can, [...] in Hesychius. It signifies to seek, or search, or prie into that which is secret, and hardly to be discovered, and so belonging here to the doctrine concerning Angels, it is fitly applied, because no man hath ever seen them nor can speak upon know­ledge concerning those points, when Angels are present, what they can doe, what they have done, what use hath been continually made of them by God, what hath been wrought by their ministery, &c. Now of the Gno­sticks it is known how great a part of their Theologie was made up of conceits concerning the Angels, of which as they had much from the Theologi Poetae, the fictions of the heathens; so had they therein gratified the Judaizers also, who affirming that the Law was gi­ven by Angels, were very favourable to the worship of them, (see Note on 1 Tim. 1. d.) This sort of men are said to have continued long in Pisidia and Phrygia, & there­fore to have been forbidden by Canon in the Council of Laodicea, the chief city of Phrygia. Among them there still are Oratories remaining, wherein they were wont to pray to Angels. And the heresie of these Angelita or Angelici was, under a shew of humility, that God was to be looked on with reverence, as invisible and inacces­sible, and to be sued to by the intercession and mediation of Angels, first the lower, then the higher, till at last the request was presented unto God himself. And this of the Mediatorship of Angels was among the Platonists a special part of doctrine. [...], saith Plato in Sympos. [...], Every daemon, or Angel, is betwixt God and man, declaring and delivering to God the things of men, and to men the things of God; the prai­ers and sacrifices of the one, and the commands and returnes to their sacrifices from the other. And again, [...], God converseth not with man, but all the conversation & discourse betwixt God & man is by An­gels, both in time of waking and sleep. And this & the like being the doctrine of those Philosophers may well be re­ferred [...] to v. 8. under the stile of Philosophy & vain deceit.

i Note: [...] V. 23. Will-worship] The word [...], vo­luntary worship, is not elsewhere used in the New Te­stament, and being not at all to be found among the Greek translators, or Apocryphal writers of the Old, and by other later Writers taken particularly from this one place, it will be worthy our inquiry how 'tis used here, whether in an ill or a good sense, and that will be done best by a full view of the whole place. The occasion of the Apostles discourse here is the dogmatizing of some, ver. 20. that is, teaching some things to be forbidden by God, which were not now forbidden by him (nor by any under God which had authority to command) and so by their [...], commands, or precepts, teaching for doctrines the commandements of men, (their own heretical phansies) Mat. 15. 9. The matter of these dogmata is here set down, [...] touch not, tast not, [...] [Page 656] come not neer. The word [...] to touch, as it is here dis­tinguish'd from [...] to tast, seems to referre to the use of women, so as we have [...] not to touch a woman 1 Cor. 7. 1. contrary to which is the [...], Let every man have his own wife, ver. 2. For this we know, that the Gnosticks, here op­posed by S. Paul (as there also among the Corinthians) did forbid marriage, as a detestable, abominable thing, [...], calumniating, or ac­cusing, marriage, getting of children, &c. saith the Author of the Constitutions l. 6. 16. See Note on 1 Tim. 4. b. And this they seem to have had from the Pytha­goreans and the Magi, (who taught their disciples [...] to abstain from venery, saith Clemens, Strom. l. 3.) but made a worse use of it then they ap­pear to have done. [...] In the next place, the [...] tast not, belongs to abstinencies from meats, of which some there were among the Pythagoreans, [...], from all living creatures, (see Porphyry [...]) and some among the Jewes from unclean, forbidden meats. And accordingly this is another of the Gnosticks doctrines (annex'd to the former of forbidden marriage) 1 Tim. 4. 3. [...] [...] to abstain from meats, accor­ding to that of the Author of the Constitutions, lib. 6. 8. [...], they abominate some sorts of meats, and [...], they speak evil of them, c. 26. [...] As for the [...], which is ordinarily rendred shandle not, and may so be applied to some Jewish rites of not touching any thing that was legally unclean, I suppose, it may better be rendred, come not near. Thus the word is used Exod. 19. 12. of the mount, which they were not to get up to, or touch, that is, approach near it: and so it is used in the same matter, Heb. 12. 20. [...], if it approach the mountain it shall be stoned. And in this notion, I conceive, it belongs to both the former interdicts, which are back'd with this, as with an anathema or deep censure, making it an abo­minable thing to marry, or eat those meats. For there­in did their dogmatizing consist, in making marriage and meats [...] detestable things, bitterly judging all that approach'd them: and so by the Canons of the Apostles, it appears the hereticks of the first times did, making marriage the work of the Devil, and the eating forbidden meats, a [...], an abomination. And so here v. 17. Let no man judge you in meat, &c. that is, condemn your liberty, as an abominable, damning thing, placing all religion in such observances. Of these Ab­stinencies thus imposed on Christians by these dogma­tizing Gnosticks, the Apostle v. 22. makes his obser­vation, [...], Which are all, &c. These words I conceive are ordinarily misun­derstood. For first, [...] [...] signifies not use simply but abuse; then [...] is set in the Epistles to denote abomi­nable, unnatural unoleanness (see Rom. 8. Note i. and 2 Pet. 1. b. and 2. b.) and so the sense will be, that these doctrines of theirs, borrowed from others, Pythagore­ans and Iewes, are abused and made worse by them, even to the bringing in all unnaturall villany, set down Rom. 1. whilst they detest and abominate marriage. As for that which follows, [...], according to the commandments and doctrines of men, that is surely to be connected with [...] ver. 20. [...] thus, why doe ye subject your selves to those ordinances of abstinencies, which are farre from being imposed by God, fetch'd out of the Philosophy of the heathen, and rites of the Jewes, abolished by Christ, and yet most severely imposed on you by these hereticks? Having set down these absti­nencies, thus imposed and abused by hereticks, he then concludes with a brief character of the abstinen­cies themselves, as they were by them pretended to be, in their plea for them. [...] (or, in two words, [...],) &c. Which things have in them some notion, [...] or appearance, of wis­dome, that is, of extraordinary perfection (from whence they call'd themselves Gnosticks) or piety (which in the Scripture-style is called wisdome,) viz. in will-worship, and humility, and severity toward the body: that is, first, in performing some acts of voluntary, un­commanded perfection; secondly, [...] in shewing a greater humility than others pretend to, in that of worship­ping of Angels, ver. 18. (see Note g.) and thirdly, in austerities and severities toward the body, abstaining from satisfactions, which others use, (so [...] signi­fies) [...], [...] and not in any honour to the satisfying of the flesh. These words have some difficulty in them, (but such as hath no influence on the enquiry in hand concerning the notion of Will-worship:) that which others have said from S. Ierome may well be admitted, that the honour here is the supplying of wants, as Mat. 15. 6. and 1 Tim. 5. 17. the word is used, and then (as an expli­cation of the austerity precedent) [...] will be, not in the administring of fowel, or supply, ad saturi­tatem carnis explendam, to the filling the saturity of the flesh. But 'tis possible, [...] [...] may here be taken in a peculiar sense, so as marriage is said to be [...] honou­rable in all men Heb. 13. 4. in opposition there to these Gnosticks practices, [...] fornication, as it contains all unlawfull, unnatural lusts, which are accordingly called [...] Rom. 1. 26. affections of dishonour, and [...], [...] dishonouring their bo­dies, ver. 24. In this sense I suppose it evidently to be taken 1 Thess. 4. 4. that every one know to possesse his vessel, that is, his body, [...], in purifica­tion and honour, that is, in a virginal or conjugal puri­ty, [...], not in passion of dishonour, or dishourable passion, so as the Gentiles which know not God, v. 5. Where I suppose conjugal chastity, under the name of [...] honour, to be proposed by the Apostle in opposition to all the Gnostick practices which there follow, whereas marriage was detested and accused by these, as a work of the Devil: And then in that notion [...] may possibly be taken here, for the lawfull, hono­rable use of marriage, [...] [...], for the satisfying the desires of the flesh, that is, for the avoid­ing of fornication, or [...] ustion, and all villany, in which case the Apostle prescribes marriage, 1 Cor. 7. 2, and 9. And so this last part of the character of these abstinences will also be here fitly added, to shew the wickedness of these fair pretences of these Gnosticks, in that they brought them to all dishonourable lusts, by for­bidding them the use of lawful marriage, and allow­ing no honourable means of satisfying those desires which are implanted by nature in them. The verse being thus rendred, it is already visible that there is no ill, but a good character set on [...], will-worship. For first, it is here joyned with two things which are confes­sedly good, 1. humility, 2. severity and austerity to, or mortifying of, the body; the first a known moral and Christian vertue, the second an act of self-denyal, which, as such, cannot be unacceptable to Christ, and as a spe­cies of revenge 2 Cor. 7. 11. will be numbred among the effects of sorrow according to God. Secondly, these doctrines are said, in respect of will-worship discernible in them, to have [...], [...] rationem sapientia, some­what of piety in them; which somewhat, if it be real, then will it be the same that is 1 Tim. 4. 8. said of bo­dily exercise, abstinence, [...] continence, &c. that it is [...], a little profitable, or profitable for a little. But if [...] signifie species, onely a shew of wisdome or piety, yet still the argument will be of force. For can any thing be said to have so much as a shew of piety in will-worship, if will-worship, which is thus pretended, passe confessedly for foolish or impi­ous? And accordingly the Greek Fathers that inter­pret [...] for a shew onely, render will-worship by piety, onely they adde, that this dogmatizer is not truly so, [Page 657] But pretends to be so; [...], He appears pious and moderate, and to despise the body, and then all the fault is that he is not truly what he appeare; and Oecume­nius, [...], he pretends piery and devotion in worship, where it appeares what they meant by [...], viz. [...] piety (the thing so commended in Simeon, Luk. 2. 25. and pre­scribed, Heb. 12. 28.) and religion or worship, which caused the Interpreter of Clemens Alexandrinus to render [...] in religione, in religion. p. 447. And accordingly Helychius expounds it by [...] vo­luntary worship, or piety voluntarily performed, the very notion of the [...] the free-will-offerings a­mong the Jewes, rendred by the Septuagint [...] vo­luntary oblations, which were so farre from being ill because not commanded, that they were farre the more acceptable for being free. [...], for those that are done above the command have a plen­tifull reward in this very respect, but those that are according to command, not so great. And so saith So­crates of Ecclesiastical rites, [...], seeing there is of this no written command, 'tis manifest that the Apostles left this to mens choice, that every one might doe good not of fear or necessity, Tis true in­deed, where the matter of the worship is unlawfull, there the will-worship must needs be so; and therefore here ver, 18. when he speakes of worshipping of Angels, there the [...] he that takes pleasure in this sort of humility and worship, is under an ill character: which notwithstanding, the voluntary worship, where the matter is perfectly lawfull, not forbidden, nay ap­proved by a general though not commanded by a par­ticular) precept, is farre from having any tincture of ill in it. And therefore when the word [...], voluntary abundant worship, is by Epiphanius used of the Pharisees, it is not by him taken in any ill sense, but onely that it was the denotation of their name, which, though they might out of some vanity assume it to themselves, yet had no ill in it, but was rather a title of honour, [...], separate to God, and their Sect by S. Paul styled [...] the strictest sect of religion. For so indeed it ap­pears that the original of these Pharisees was the [...] Asidaei, so call'd for their excesse of piety and charity, their voluntary performances above what the Law required, [...], volunteers to the law, that to the precepts of the Law superadded some uncommanded acts of piety, 1 Mac. 2. 42. and so differed from the Karaei, who did only that which was prescribed by the Law. And consequently though the Pharisees Pride and boasting be censured by Christ, and though their forming these voluntary acts of devotion into precepts, and entring them into books, and sepa­rating themselves from all that did not perform their severe prescriptions, rendred them Pharisees, divided even from the Hasidai themselves, and then this became a fault, and so is looked upon in them; yet the vo­luntariness and uncommandedness of their piety was not amisse, and being the same in the Asidaei and in them, (and in the former of these being separated from dogmatizing and censoriousness, &c.) it is alwaies look­ed on as commendable, and the more abundant, still the more rewardable. Of this sort as the free-will-offerings among the Jewes are a known example (of which it is clear, first, that they were a part of the wor­ship and service of God, when they were performed; secondly, that they were not under any particular com­mand of Gods in the Law, but were left to every man's liberty, and so were spontaneous, not necessary; and thirdly, that there is a law, Lev. 22. whereby he that offers them is forbid to offer them maimed or ble­mish'd ver. 20. by which it appears that they were vo­luntary, and yet allowed by God, and accepted) so many other there were in the Old Testament; Abels oblation, which was not by precept from God, say the Fathers generally And even of Sacrifices in general 'tis observable what the antient Author of the Consti­tutions affirms, l. 6. c. 18. that before the golden calf, and their other Idolatries, Sacrifices were not comman­ded, or imposed on the Jewes, but onely left to their own choise, [...], if they would doe them, they should be accpeted, &c. and upon those provocations of theirs imposed, [...], that being streightned and collar'd up ( [...], saith Hesy­chius) they might keep from idolatry. Such again was the celebration of Purim, the feasts of the fourth, and fifth, and seventh, and tenth month, the feast of the de­dication of the Altar, instituted by the Maceabees, and yet observed by Christ himself. So Davids designe of building the Temple, which though not commanded by God, yet the Prophet Nathan affirms of it, Thou didst well that it was in thine heart, 1 Kin. 8. 18. So likewise the abstinences & austerities of the Rechabites, in Ieremy's time, which are so commended by God, and yet were [...] over & above the proportion that was required in the Law. And so in the New, Pauls re­fusing to receive hire from the Corinthians for all his la­bour among them, which matter is set down at large by him, 1 Cor. 9. The preaching of the Gospel was commit­ted to him as a trust, and was under precept, & therefore that was no freewill-offering of his; that is his meaning when he saith, [...], If I doe this as a volunteer, that is, [...], Theophylact. in 1. Cor. 9. 17. If I did preach the Gospel without any command (and so necessity) to doe so, if I did it of my self freely, this would be rewardable in me; that is, the very preaching would, without any other more ho­norable circumstance to enhaunce it, be matter of grea­ter reward to me then it can now 'tis commanded: but if involuntary, that is, Ei [...], Ibid. if my preaching be an act of obedience to a plain command, and so necessary, v. 16. (and woe to me, if I doe it not) and not voluntary in me, then all that can be said of me is, that being trusted with a stewardship, I doe dischare it; and so [...] there is nothing of excellence in this, nothing of contention, to­ward that which is heroical or high. Upon which it follows, [...]; What reward then shall be to me? that is, what in this whole matter shall bring in any extraordinary reward to me? To which he answers, [...], that preaching the Gospel, I doe it freely, with­out making it chargeable to the auditors, [...], so that I make not use of my pow­er, or liberty, which I have in the Gospel, that is, of the power of receiving maintenance from others (such as Pheebe and the like, referred to ver. 5.) without putting my self to bodily labour, ver. 6. or by any o­ther such means, perfectly justifiable for me to use, v. 7, 12. The doing of this thus was that which would yield him the extraordinary reward. And although this was not observed by Cephas and other Apostles, ver. 5. yet sure Cephas is not conceived to have sinned therby, but 'tis positively said that 'tis lawfull for all, ver. 7, 11, 14. for Paul as for Cephas and o­thers, though only Paul would not use it, ver. 12. and accordingly both there, ver. 15. and after, 2 Cor. 11. 8. 9, 10. he distinctly counts, and calls it mat­ter of boasting, and free-will-offering of his; and so 'twas esteemed by S. Chrysostome, [...], one was a precept, the other a vertnous action of his choice, [...], [Page 658] for what is done above the command, hath proportionably a plentifull reward. [...] And again of the word necessity, that it refers to a command, [...], in opposition to the freedome in receiving (that is, the power to receive v. 12.) fore­mentioned. So again Theophy lact, [...], &c. Preaching the Gospel is a command to me, and so a debt, and if I doe it, there is no great matter of vertue in it: [...], But to preach with­out charging them is the honour of my will, and in that respect there is place of rejoicing, or I may glory or rejoice in it. So again he might have abstained from going up to Ierusalem, Act. 21. a Prophet told him that bands expected him there v. 11. in which case to flie was justifiable by Christs saying, Mat. 10. 23. yet Paul would needs goe up, v. 13. Of such sort of performances as these is that of S. Hierome ad Deme­triad. Vende omnia, & da pauperibus; non cogo, non impero, sed propono palmam, praemia ostendo, Sell all, and give to the poor; I constrain not, I command not, but I propose a crown, I shew thee a reward. Tuum est eligere, si volueris in agone coronari, It belongs to thee to choose, if thou meanest to be crowned. And in Epist. ad Pammach. Non tibi imponitur necessitas, ut volun­tas praemium consequatur, There is no necessity imposed on thee, that the will may obtain reward. And advers. Jovinian. Ideo plùs amat virgines Christus, quia sponte tribuunt quod sibi non fuerat imperatum, Christ therefore doth more value virgins, because they give that freely which was not commanded them. And advers. Helvid. Virgo majoris est meriti dum id con­temnit quod si fecerit non delinquit, The Virgin is more rewardable, because she contemns that which if she indulged her self she offends not. And so S. Chry­sostome on Rom. 8. [...], The spiritual doe all with appetite and de­light, and demonstrate it in exceeding, or going far­ther than is commanded. And Theophylact, [...], many Christians ex­ceed many of the precepts. And Gregory the Great, on Job, l. 26. c. 34. Quidam praecepta legis perfectione virtutum transcendunt, Some men doe transcend pre­cepts (particular precepts) of the Law by perfecti­on of vertues. And so Maimouides the sober Jewish Doctor, Ei datur pramium qui quid injussus facit, (More Nev. l. 3. c. 17. in Buxtorfes rendring) Reward is given to him who doth any thing when he is not commanded to doe it. His words in the Originall Arabick, sound thus, [and they teach, that although he be not enjoyned by command, yet they give him a reward.] He grants indeed, that he that being com­manded doth a thing, hath the greater reward, accor­ding to the saying that he alludes to out of the Talmud [...] &c. Greater is he that being commanded doth a thing, then he that doth it uncom­manded; and so the same Maimonides applies it, in his Yad. tr. Talmud Torah c. 1. to prove that a woman that learneth the Law, hath not so great a reward as a man, because she is not commanded to doe it: But still some reward there is of that uncommanded perfor­mance, though not so great. And Greg. Nazianzen hath an expresse saying to this purpose, [...]. In our law, saith he, some things are commanded, and lay a necessity upon us, and the not observing them brings danger: Others have no necessity, but choice, which bring honour and rewards to those that doe them, but no danger to them who observe them not. And so 'tis apparent by S. Paul, not only in the matter of Coeli­bacy, [...] 1. Cor. 7. 15. but also in his exhortation to the Corinthians, that they would equal the Macedonians in their liberality to the poor Jewes; where he pro­fesses not to give them precept, v. 8. but [...], his advice or opinion only. In this matter there is an observable mistake, which the Reader is lyable to in our Anglicane Councels, p. 449. Canonibus sub Eadgaro, Can. 60. where, among other par­ticulars, we finde these words, ƿe laerað, &c. We teach that all priests shall blot out all superstitions of the Gentiles, and we forbid, pilpeon punza, which word, from the sound of it (wilweorthunga) is there translated in Latine into fictas ad libitum adorationes, and in the margine a reference is made to [...] will-worship, Col. 2. But there is a mistake in that translation, which will be evident to any, by putting these two things together, 1. by comparing with this place an ancient Saxon penitential, which repeats those very Canons, where an ancient hand hath expounded those words, by fontis veneratio, the worship of wells, or well-worship, (the probability of which interpreta­tion will be the greater, not only by observing that the Saxon word pil signifies a well or fountain, as fre­quently as it doth voluntatem, will, but also because in this present Canon he speaks of heathen worships of stones and trees, to which the rendring this of wells or fountains will be most agreeable) 2dly, by adding to this another Canon in that Penitential, l. 7. c. 22. where there is a prohibition against vowing or bringing almes or offerings to any well, or stone, or tree, or to any other creature, but only, in Gods name, to Gods Church, and when we consider how ordinary it was in former times to worship and bring offerings to wells and fountains, the reasonableness of such prohibitions will be acknowledged. Of which kind are divers in­junctions to be seen, particularly in the office of Lin­colne, of Oliver Sutton, against the worshipping of St Edwards Well Without S. Clements at Oxford, and S. Laurences well at Petroburg. So in a Saxon Ho­mily of Bishop Lupus, speaking of vicious men, by the assault of tribulations brought to some sense of their estate, he saith that they suddainly, by the seduction of the Devil, vow their almes [...] stane, &c. fol. 6. either to well or stone. And in another De Baptismo, fol. 20. he warnes them against Luxury, Adultery, Witchcraft, &c. and then addes neƿeorðian ge ƿillas, &c. and worship not wells nor trees, &c. for all these are idle phantasmes of the Devil. But this by the way to prevent mis­takings.

CHAP. III.

1. IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.]

Paraphrase 1. If therefore ye believe the resurrection of Christ and the advantages which come to you by it (among which is that Christian liberty from those abolished Judaical observations, c. 2. 21.) and if ye be after the example of Christ, truly risen also, become Christians indeed, there are then other cares much more material for you to be concerned in, the study and practice of a divine celestial life, such (for kind, though not degree) as Christ now lives, being by his resurrection placed next in glory to his father in heaven.

2. Set your affection on things above, not on things on the earth.]

Paraphrase 2. Let this celestial purity be the copie for you to transcribe, and not these terrestrial grosser observances.

[Page 659] 3. For ye are dead, and your life is hid with Christ in God.]

Paraphrase 3. For ye by your bap­tisme have vowed to put off your former life, and the life which now remains for you to live, is that which Christ lives in heaven; a life of purity here, and of glory hereafter.

4. When Christ who is our life shall appear, then shall ye also appear with him in glory.]

Paraphrase 4. And if you live that first pure Christian life after your divine pattern, then this ye may be sure of, that when Christ comes to judge the world, all that shall be found so like unto him shall by him be received into the glory which he himself enjoyes.

5. Mortifie therefore you members which are upon the earth, fornication, uncleanness,passion [...] inordinate affection, evil concupiscence, andidordinate lusting [...] covetousness, which is idolatry:

Paraphrase 5. This may therefore en­gage you to subdue and bring down all those vitious affecti­ons that are in your members; and that savour and desire nothing but earthly things, I mean adultery, fornication, and all sorts of unnatural filthiness, such as is so ordinary among idol-worshippers, the foulest parts of it admitted into their religions. See note on Rom. 1. i. and on 1. Cor. 5. 1.

6. For which things sake the wrath of God cometh on the children of dis­obedience.]

Paraphrase 6. Those sins which have alwaies brought God's judg­ments down upon the heathens.

7. In the which ye also walked some time, when ye livedamong [...] in them.]

Paraphrase 7. Of which sins ye sor­merly were gulty, when ye conversed amonge the heathens, and followed their idol-worships.

8. But now you also put off all these, anger, wrath, malice,evil spea­king [...] blasphemy, filthy communication out of your mouth.]

Paraphrase 8. But now that you are Christians, ye are obliged to put off all, not only these forenamed, but of the other sort of affections, all suddain inflammation of anger, all rising of it to any height, all continuance of it upon you, till it be improved into malice; and for the tongue, let not that be guilty of any unsavoury, unclean, or reproachfull discourse.

9. Lie notagainst [...] one to another, seeing that ye have put off the old man with his deeds;]

Paraphrase 9. Never suggest or say any false thing to the injury of anothe (see note on Act. 5. b.) for this is a principal part of that heathen course which ye have renounced;

10. And have put on the new man, which is renewedonto know­ledge note a in knowledge, after the image of him that created him.]

Paraphrase 10. Quite contrary to that state of renovation which ye have undertaken, and which consists in the practice of all Christian vertues, after the image of God, who is all truth.

11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.]

Paraphrase 11. With whom as there is no partiality or difference put between men, but all of all sorts, even the worst sorts, are accepted by Christ, so ought it be with us, toward all men, of what quality soever, we must shew all manner of fidelity, without any falsness or injustice (ver. 9.) toward them.

12. Put on therefore (as the elect of God, holy and beloved) bowels of compassi­ [...]os, bounty, [...] mercy. kindness, humbleness of mind, meekness, long-suffering,]

Paraphrase 12. See therefore that ye practise (as becomes those who are prized and valued by God, that have the gifts of his Spirit poured out for the converting and sanctifying of you, and thereby are obliged to all that is most excellent) the highest degrees of Christian kindness and liberality, that ye think very meanly of your selves, be very mild, hard to be provoked with injuries, never thinking of revenge,

13. Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also doe ye.]

Paraphrase 13. Shewing that readi­nesse to be reconciled to them that have wronged you, that ye have found, and which it extremely concerns you to find in Christ toward you.

14. And above all these things put on charity, which is the note b bond of per­fectness.]

Paraphrase 14. And over all put on that excellent Christian grace of charity, that love of others, founded in Christ's love to you, and to all others, even his enemies, which will keep you united one to another in an indissoluble bond, much more perfectly than any other obligation can doe, or, which is the obli­gation to all mercifulness, whether in giving or forgiving.

15. And let the note c peace of Godbe umpire rule in your hearts, to the which also ye are called in one body, and be ye thankfull.]

Paraphrase 15. And let Christian peace and union (see Phil. 4. note b.) be the moderator and guide in all your actions, and doe all that may tend to that end, it being the prime thing to which your Christianity obliges you, and your being fellow-members of Christ with all others: To which ye may also take in that obligation of gratitude to God, who hath been thus mercifull to you, and solemnly expects this return from you, to be to others as he hath been to you.

16. Let the word of God dwell in you richly in all wisdome, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.]

Paraphrase 16. Let the doctrine of the Gospel continue and a­bide in you, and bring forth abundant fruit in all actions of spiritual wisdome, that is, piety. Of this sort is the advising and admonishing of others in all things wherein ye can be helpfull unto them; and such is singing, in a pious Christian manner, (see Ephes. 5. c.) that is, blessing and praising God (see Mat. 14. c.) heartily and affectionately, in all the severall waies usual to that purpose (see Ephes. 5. 19.)

17. And whatsoever ye doe in word or deed, doe all in the name of the Lord Jesus, giving thanks to God and the Father by him.]

Paraphrase 17. And whatsoever ye doe or speak, let it be with acknowledgment of the great mercies of Christ to you, that hath enabled you to doe whatever it is, and for this mercy reached out in him, let God the Father have the honour and thanks.

18. Wives, submit your selves unto your own husbands, as it is fit in the Lord.]

Paraphrase 18. Let the wives pay fit­ting subjection to their husbands, and count it their Christian duty to doe so.

19. Husbands love your wives, and be not bitter against them.]

Paraphrase 19. And upon the same account let the husbands be kind to their wives, and not provoke them by unkind behaviour.

20. Children, obey your parents in all things: for this is well-pleasing unto the Lord.]

Paraphrase 20. So again children are by their Christianity so far from being set free from their obedience to their parents in any matter, that they are by that very relation ob­liged to it.

21. Fathers, note d give not ill words to your chil­dren provoke not your children to anger, lest they be discouraged.]

Paraphrase 21. The parents on the other side are taught their duty toward their children, not to rate or brawle with them, nor to reprove them causlesly, lest that be a discouragement to them.

[Page 660] 22. Servants, obey in all things your masters according to the flesh: not with eye service as men-pleasers, but in singleness of heart, fearing God.

Paraphrase 22. Servants, of what sort soever, must pay obedience to those which, according to the lawes of men, have the rule over them, and not pretend any liberty from Christ to doe otherwise, and their obedience must be performed sincerely for conscience sake to God, and not only in those things whereto the masters eye can reach.

23. And whatsoever ye doe, doe it heartily, asor serving the Lord & not men, for the Ks, MS, reads [...] to the Lord, and not unto men:]

Paraphrase 23. And in all your ser­vices doe heartily and wil­lingly what is required of you, without complaining or murmuring, knowing that your obedience to your masters is a duty to God:

24. Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ.]

Paraphrase 24. From whom conse­quently you shall receive your reward, that portion which belongs to you, for Christ is a master that will not suffer any service performed on his command to be unrewarded.

25. But he that doth wrong, shall receive for the wrong that he hath done; and there is no respect of persns.]

Paraphrase 25. As on the other side, he that doth any thing amisse against the law of Christ, whether servant toward master, or master toward servant, shall not escape punishment by being a Christian, God shall deal with him according to the rules of justice, whatsoever he is, and neither favour the servants preten­sions against the master, nor the masters against the servants.

Annotations on Chap. III.

a Note: [...] V. 10. In knowledge] What [...] signi­fies here is somewhat uncertain. If the Preposition [...] be taken by an Hebraisme for [...] in or by, then it denotes the means of working our renovation, the knowledge of the Gospel, in which our pattern is set, according to which we are to form our lives for the future; and this is generally expressed by [...] the acknowledgment of the truth, Tim. 2. 4. Tit. 1. 1. Heb. 10. 26. But it is possible also that [...] being taken in the proper notion of it, [...] may be set in opposition, or by way of superaddition, to [...] knowledge, which the Gnosticks boasted of, and from whence they had their name, and with it joyned all vitious corrupt practices; whereupon he requires his Colossians to forsake those sins, and to be renewed to that which the Gnosticks have not attained to, [...] to acknowledgment, or discerning, that is, the experimental, practical knowledge of Gods good­nesse to us in regenerating (which is more then the first creating) us after his own image, to live according to the divine pattern which he hath set us.

b Note: [...] V. 14. Bond of perfectnesse] [...], bond of perfectness, may be, by an hypallage, the most perfect bond. But it may be also bond of perfectness in that notion that perfect Mat. 5. 48. is all one with merciful Lu. 6. 36. for so the Christian charity, that is a transcript of Christs love to us, is a conspiration or meeting together (so [...] may signifie, see Note on Act. 8. e.) of all mercifulness, or else an ob­ligation to it.

c Note: [...] V. 15. Peace of God rule—] [...] as it is an gonistical word for the [...] the reward of the Conqueror, hath been already spoken of. Hence the [...] are the [...], they that ad­judge and give this reward to those to whom it belongs, the rulers or administrators of the combat, and they that decide all controversies about it. Hence is the word used for [...], saith Phavorinus, an umpire, or daies-man, that reconciles doubts or differences between any; and accordingly [...], saith he, (re­ferring, as I conceive, to this place) [...], and so here, let the peace of God, that peaceable-mindedness that Christ commandeth you, Mat. 5. be the umpire to compose all differences be­tween you and other men.

d Note: [...] V. 21. Provoke] [...] is [...], contumely, saith Phavorinus, and [...] it signifies evil speaking in Homer, & [...], it consists in hard or bitter words. The word signifies contumelious, harsh language; and that is most likely to be the meaning here, because of the mention of the [...], that is here added, such words in parents being apt to dis­courage children.

CHAP. IV.

1. MAsters,afford right and equality [...] give unto your servants that which is just and equal, knowing that ye also have a master in heaven.]

Paraphrase 1. You that are masters, deal justly and indifferently with your servants, require no more then they are able to perform, give them what is fit for them, reward the more diligent with more kindness; and the same dealing that you desire to receive from God, doe you shew to them.

2. Continue in prayer, aud watchon it [...] in the same with thanksgiving:]

Paraphrase 2. Have your daily, con­stant, frequent houres of prayer, and use all diligence to have your hearts intent upon that performance, and with petitions for supply of your wants, joyn your thankfull acknowledgments for what ye have received.

3. Withall praying also for us, that God would open unto us a doore of ut­terance, toO [...] speak with hold­nesse, forthe King's MS. reads [...] speak the mystery of Christ, for which I am also in bonds:]

Paraphrase 3. And let this be one con­stant request in your prayers, that God will give me plentifull opportunities, and liberty publickly to preach the Gospel, which contrary to the exspectation of the world, is now sent to the Gentiles (for the preaching to whom I am in bonds at this time,)

4. That I may make it manifest, as I ought to speak.]

Paraphrase 4. And that I may doe it in such a manner as is my duty to doe.

5. Walk in wisdome toward them that are without, redeeming the time.]

Paraphrase 5. Behave your selves with all Christian circumspection in respect of the heathens among whome ye live, that ye neither be corrupted by their sensual baits, nor give them any matter of scandal or aversion to the saith, but considering the danger of your present condition, apply your selves to it as circumspectly, and as prudently as ye can: see note on Ephes. 5. e.

[Page 661] 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.]

Paraphrase 6. Let your discourse be alwaies gracious, pure and Christian; (see note on Ephes. 5. c.) or cheerfull and merry: but then, as it is such on one side, so must it be also savoty, discreet and seasonable, seasoned with prudence that may make it wholsome to the hearers, accommodating it dextrously and skilfully to every mans condition and capacity and wants.

7. All that concerns me [...] All my state shall Tychicus declare unto you, who is a beloved brother, and a faithfull minister and fellow-servant in the Lord:]

Paraphrase 7. All things wherein I am concerned shall be decla­red to you by Tychicus, one that is employed by me as an assistant, and intrusted (for his approved fidelity) in preaching the Gospel to those I cannot come to:

8. Whom I have sent unto you for the same purpose, thator, ye may know the things that be oag to us, for the King's MS. read, [...] and that ye may he might know your estate, and comfort your hearts;]

Paraphrase 8. Whom I have there­fore sent to you, that he might make you a relation of all that concerns me, and comfort you by doing so.

9. With Onesimus, a faithfull and beloved brother, who isc for from you, [...] one of you: They shall make known unto you all things which are done here.

10. Aristarchus my fellow-prisoner saluteth you, and Marcus, sister's son to Barnabas (touching whom ye received commandements; if he come unto you, receive him)]

Paraphrase 10. (who hath been recom­mended to you (probably by letters from Barnabas) to which also I desire to adde mine, and request you to treat him with all respect when he comes unto you)

11. And Jesus, who is called Justus, who are of the circumcision. These onely are my fellow-workers unto the kingdome of God, which have been a comfort unto me.]

Paraphrase 11. Whcih Mark, and Jesus, called by the Romans Justus, are Jewes, and are the onely men that have here of late at Rome assisted me in any work of the Gospel, and from whom I have received great comfort and advantage.

12. Epaphras, who isof, or from you, [...] one of you, a servant of Christ, saluteth you, alwaies labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.]

Paraphrase 12. Epaphras, that preach­ed the Gospel among you c. 1. 7. and is now elsewhere per­forming service to Christ, wishes you all happiness, and daily praies earnestly to Christ for you, that ye may continue unde­filed from the seduction of hereticks, and grow to a full maturity of Christian knowledge and practice.

13. For I bear him record that he hathor much labour, for the King's MS. reads [...] a great zeal for you, and them that are in Laodicea, and in Hierapolis.]

Paraphrase 13. And I can testifie for him, that he is extremely kind, and industrious for your good, and not for yours only, but for those two other cities of Phrygia, in the converting of which he was made use of, Laodicea and Hierapolis.

14. Luke the beloved physitian and Demas greet you.

15. Salute the brethren which are in Laodicea, and Nymphas, and the Church which [is in his house.]

Paraphrase 15. meets together in his house.

16. And when this Epistle hath been read [...] is read amongst you, cause it to be read also in the Church of the Laodiceans, and that ye likewise reador, that of Laodicea the Epistle note a from Laodicea.]

Paraphrase 16. When this Epistle hath been read in your assembly, let a copie of it be sent to La­odicea, that it may be read there, and in like manner take order that you receive from the Laodiceans, and read that Epistle which comes to them.

17. And say to note b Archippus. Take heed to the ministery which thou hast re­ceived in the Lord, that thou fulfill it.]

Paraphrase 17. And bid Archippus (who now probably was pla­ced and resided Bishop at Colossae) be carefull to discharge that trust duly which from Christ is committed to him.

18. The salu­tation of Paul by my own hand, [...] The salutation by the hand of me Paul. Remember my bonds.] Grace be with you, Amen.

Paraphrase 18. This foregoing E­pistle being written by a Scribe or Amanuensis, I now conclude it with mine own hand, and thereby salute you, and commend my love unto you. And particularly I would have you remember, that I am persecuted, and now imprisoned for preaching to the Gentiles the Gospel of Christ; and doe ye prepare your selves that ye may be armed for the like, and be kind to me, who am so kind to you Gentiles as to suffer for you.

Written from Rome to the Colossians by Tychicus and Onesimus.

Annotations on Chap. IV.

a Note: [...] V. 16. From Laodicea] If the right reading in this place be [...], that from Laodicea, then the meaning of it may be, That Epistle which the Lao­diceans have received, doe you, when you send them a copie of this, require a copie of, and when you have received it, read it in your assembly. But if [...] without [...] be the truer reading, then it must be rendred that of Laodicea, noting again some Epistle sent to them, and in their possession, according to that of the Civil law, L. si Epistolam, D. de acquir. Rer. domin. Literae ejus sunt cujus tabellario sunt traditae, multo magis ubi sunt redditae, An Epistle is his to whose messenger 'tis delivered, especially when 'tis re­ceived by him. And so which way soever it is, it re­ferres to some Epistle sent to the Laodiceans, which Tertullian against Marcion seems to affirm of that Epi­stle which is now inscribed to the Ephesians, that a copie of it was written to the Laodiceans, which, if it were done by S. Paul, is yet very reasonable to imagine to be sent from Ephesiu to them. For Ephesus being the chief Metropolis of Asia, and Laodicea being a Church within that circuit, as appears Rev. 1. 11. as the Epistle written to the Corinthians belonged to all the Churches of Achaia 2 Cor. 1. 1. and so no doubt was copied out and communicated to them, and as the letter from the Council of Ierusalem to the Church of Antioch did belong also to all Syria and Cilicia, and was by Paul communicated to all the Churches thereof, Act. 16. 4. and as the Epistles to the Thes­salonians are said to belong also to Philippi, another Metropolis of Macedonia (and thereupon Polycarpe in his Epistle to the Philippians, mentions [...] Epistles in the Plural, which Paul had sent to them, whereas there is but one now known to be inscribed to the Philippians) and lastly, as here the Epistle to the Colossians is expresly directed to be communicated to the Laodiceans, and this to be sent from Laodicea to Colossae; so there is no difficulty to conceive that the Epistle to the Ephesians was by them communicated (as by Paul meant) to the Laodiceans also, and so [Page 662] may fitly be called [...], the Epistle of Laodicea, or which the Church of Laodicea had received.

b Note: [...] V. 17. Archippus] It is the opinion of some that Epaphras was at this time Bishop of Colossae, but impri­soned at Rome with Paul, and that Archippus did now in his absence supply his place. That Epaphras was about this time prisoner at Rome is concluded pro­bably by Philem. 23 where he calls him [...] his fellow-prisoner, [...] (for that that Epistle to Philemon and this were written from Rome about the same time will be conjectured by the naming Timothy at the beginning, and all the same persons, (save onely Iustus) as Epaphras, Marcus, Aristarchus, Demas, Lucas, at the end of both of them) but that he was then Bishop of Colossae appeareth not, onely he is here said ver. 12. to be [...], [...] one of them, or that came from them, a servant of Christ, that heartily prayed for, and had great kindness toward them. But all this may well belong to him as the person who, by Com­mission from Paul, had preached the Gospel to them, and so being their spiritual fat her might be allowed to love them passionately, and to be very solicitous of their prospering. And then it will be more probable that Archippus should be their Bishop, of whom it is here affirmed, that he had received [...], a Ministry in the Lord: where it is certain that the [...] ministry signifies an office in the Church, [...] which he is to take care that he perform. And it is no way necessary, that it should denote the inferior office of Deacon, (or if it did, that would not suffici­ently qualifie him to supply the Bishops or Rulers place, whose attendant the Deacon was) but in a greater latitude the Episcopal function, which being an authority and presidency over the flock, is yet, like that of a Pastor, a laborious one, to attend and wait on them, as Christ, who being the Lord ( [...]) of his disciples, was yet as the [...] he that ministred unto them, washing their feet, &c. and so [...], a good work, 1 Tim. 3. 1. that is, an office of task and ministry.

THE FIRST EPISTLE OF PAƲL THE APOSTLE note a TO THE THESSALONIANS.

a 2. THat the Epistles to the Thessalonians, though placed last of all those which were written to whole Chur­ches, were first in order of writing, hath been said Note b. on the Inscription of the Epistle to the Romans. And the time and place of writing this are perhaps discoverable, by comparing one passage 1 Thess. 3. 6. with Act. 18. 5. He had sent Timothy from Athens to encourage and confirm them, c. 3. 1, 2. and that with some impatience to hear of them, v. 5. [And when Timothy now came to us from you, and told us the good newes of your faith and love, v. 6. we were comforted, &c.] Now the story of this we have distinctly in the Acts; Paul had preached at Thessalonica Act. 17. 2. and some of them, that is, of the Iewes in the Synagogue there, v. 1. and many others of the Gentile inhabitants v. 4. (referred to 1 Thess. 1. 10.) were perswaded, that is, received the faith, v. 4. But upon a persecution raised by others of the Jewes, and their Proselytes, he, and Silas, (and Timotheus, it seems, v. 14.) were driven thence, and came to Beroea; and being followed thither by those per­secuters, Paul went to the sea, and from thence to Athens, v. 14, 15. and Silas and Timotheus, which are said to be left at Beroea, c. 17. 14. are warned to make all haste to him, v. 15. and at Athens Paul expects them v. 16. and though it be not mentioned in the story, yet it is to be supposed that they came thither to him, and from thence were dispatch'd to Thessalonica, Paul being content to stay at Athens alone, out of his earnest desire to confirm them by this dispatch, and to hear from them, which is the summe of ch. 3. 1, 2, 3, 4, 5, 6. From Thessalonica they return to him and find him at Corinth Act. 18. 5 (for that is the meaning of [...] there, from Macedonia, of which Thessalonica was a Metropolis) and after this return of Timo­theus it is that S. Paul writes this Epistle, for else he could not mention it, as he doth ch. 3. 6. And conse­quently the place from whence this (and so also the other Epistle) was written to them, may most probably seem to be Corinth, where he is said to have stayed a year and six months Act. 18. 11. Or if the subscription be authentick which dates it from Athens, it must be at some other time of his being at Athens, and not at that, Act. 17. (before his coming to Corinth) Paul being gone from thence before Timotheus came to him. And this gives us an evidence by the way that Silas and Silvanus are all one; he that under the name of Silas is joyned with Paul, Act. 17. 4. and with Timotheus v. 15. being under the name of Silvanus joyned with Paul and Timotheus in the inscription of this Epistle, Paul and Silvanus and Timotheus, &c. ch. 1. 1. By this also the time of the writing this is conclusible, viz. about his first preaching at Corinth, which is placed by Chronologers in the fiftieth year of Christ, at the time of the expulsion of the Jewes from Rome by Claudius (Act. 18. 2.) that is, in the ninth of his reign, as Orosius concludes out of Iosephus. This being thus farre cleared, we cannot but discern the occasion of writing this Epistle, viz. the persecutions of those that received the faith, and of Paul that preach'd it among them, which was brought upon them by the Iewes (and their Proselytes) that believed not, in Thessalonica, and through all Macedonia. He had, it seems, at the first preach­ing the Gospel unto them, told them what they were to expect, very sharp persecutions (ch. 3. 4.) from the Jewes, and Judaizers their Proselytes, exasperated by them, but withall, he had advertised them what fate should shortly befall these obdurate Jewes and their adheren [...]s, viz. that Christ should act revenge upon them (in an eminent manner) from heaven, by that power by which he rose from the dead, and then deliver them from the oppressions they were under, and all that their enemies malice or their own fears could represent unto them, c. 1. 10. and c. 2. 15, 16. and c. 5. 1. And this was the occasion of all that he after saith, 2 Thess. 2. of the coming of our Lord Iesus Christ, and the day of Christ, v. 1, 2, &c. of which saith he, v. 5. he had told them when he was with them. All which was exactly fulfilled in the persecutions brought on the Christians by the Jewes and Gnosticks, and the destructions that soon after attended upon them. And this was by him very fitly insisted on about this time, Simon Magus having already (soon after the beginning of Claudius's reign, as Eusebius sets it, l. 2. c. 12.) set himself up at Rome (and a statue erected to him) as the supreme God, and so being already capable of the titles of [...], and [...], &c. he that sets himself up above all that is called God. But being by the preaching of Peter (mentioned byEccles. hist, l. 2. c [...] in Chron. Eusebius, de Script. Eccles. St. Ierome, andl. 7. [...]. Orosius) put to shame, and his power extinguish'd there at that time, ( [...], saith Eusebius) it was some time before he got up again, and yet longer before these Gnosticks his followers found it seasonable to break out in profess'd hostility against the Orthodox Christians, which is called the Revealing of this man of sin, 2 Thess. 2. 3. What is said in these Epistles on this subject, was fitly designed to confirm the believers in Macedonia, that the persecutions which were thus stirred up among them, and the baits of carnality and worldly advantages offered them, might not delude or gain in upon them.

CHAP. I.

1. PAUL and Silvanus and Timotheus unto the Church of the Thes­salonians, which is in God the Father, and the Lord Jesus Christ; Grace be unto you, and peace from God our father, and the Lord Jesus Christ.]

Paraphrase 1. Paul the Apostle of Jesus Christ, and those two, Silvanus and Timotheus, which came along with me, as companions and partners of my labours in Macedonia, to that Assembly of Christians that reside in and appertain to Thessalonica, that Metropolis of Macedonia, which, by the grace of God and Gospel of Jesus Christ preached by me, have been called and converted to the faith; we most kindly salute you, and wish all divine mercy and prosperity to you.

2. We give thanks to God alwaies for you all, making mention of you in our prayers,

3. Remembring without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our father:]

Paraphrase 3. Blessing God for that obedience which your faith, that industry which your love, that indurance and constancy which your hope in Christ hath wrought in you, such as is required of you, and will be acceptable in the sight of God:

4. Knowing, brethren beloved, you election of God.]

Paraphrase 4. Knowing, my beloved brethren, the speciall favour of God in decreeing to bestow the Gospel on you, to reveal Christ to you, being Gentiles, above that which you had reason to expect or hope.

5. That on For our Gospel came not unto you in word onely, but also in power and in the Holy Ghost, and in muchfulness [...] see Col. 2. 1. assurance, as ye know what manner of men we became [...] were among you for your sake.]

Paraphrase 5. In consequence to which it was that I was appointed by God in a vision, Act. 16. 9. to come and preach unto you, and accordingly I did, Act. 17. 1. and that with miracles and extraordinary gifts, (see note on 1 Cor. 2. a.) and matter of abundant conviction, as you know how we behaved our selves toward you, that we might work, and gain you to Christ.

6. And ye becameor imita­tors [...] followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:]

Paraphrase 6. And ye very cheerfully and readily received us, being content to suffer as the Apostles and Christ had done before you, embracing the Gospel, though accompanied with per­secution, with most Christian joy.

7. So that ye were ensamples to all that believe in Macedonia and Achaia.]

Paraphrase 7. And this in so eminent a manner, that your example had an happy influence, raised an emulation in all the Christians of the other cities of Macedonia, and also of Greece; as Corinth, and Athens.

8. For from you sounded out the word of the Lord, not onely in Macedonia and Achaia, but also in every place your faith to Godwardhath gone forth [...] is spread abroad, so that we need not to speak any thing.]

Paraphrase 8. For from the plantation and good success of the Gospel among you it was, that many others in those places were inclined to receive the faith, and so your conversion being so eminently taken notice of, I need say no more in praise or congratulation of it.

9. For they themselvesproclaim [...] shew of us, what manner of entring in we had unto you, and how ye turned to God from Idols, to serve the living and true God,]

Paraphrase 9. Every man's mouth be­ing full of it, how readily we were entertained by you, and how really and effectually ye converted from heathenisme to Christianity,

10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.]

Paraphrase 10. In full belief in Christ, and assurance of hope that Christ, that was by God's infinite power raised from the dead, will protect and deliver his faithfull servants from that ven­geance which will finally and eternally involve all others: An essay of which vengeance and deliverance he will ere long shew on the persecutors, and the believers which are now persecuted by them.

CHAP. II.

1. FOR your selves, brethren, know our entrance in unto you, that it was not note a in vain.]

Paraphrase 1. For ye, brethren, with­out my affirming it, know sufficiently that our coming and preaching was farre from being deceitfull, or to any treacherous aime of advantage or gain upon you.

2. But even after that we had suffered before, and were shamefully intreated, as ye know, at Philippi, we were bold in our God to speak unto you the Gospel of God with much note b contention.]

Paraphrase 2. But having had dis­couragements sufficient at Philippi, most reproachfully handled there, we yet took courage to proceed (see note on Joh. 7. a) and came to your city, and preached the Gospel there, though we were very much opposed there also.

3. For ourpleading [...] exhortation was not of note c deceit, nor of uncleanness, nor in guile:]

Paraphrase 3. For my preaching the Gospel unto you was not to seduce any, (as the Gnosticks doe their converts) nor out of any wily worldly end or designe, to raise seditions, &c. as many of their false Christs had done:

4. But as wehave been approv'd by God [...] were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, which trieth our hearts.]

Paraphrase 4. But as God was pleased to choose me to be an Apostle, to think me meet for so great a trust, so have I endevoured to approve my self to God in the discharge of it, not mentioning those things to you which you were likely to be most pleased with (for I knew that the Gospel, which cost me so many persecutions, would cost you so too, and that, requiring all purity, it hath nothing in it gratefull to flesh and blood) but those which are most likely to approve us all to God, which approveth nothing but purity and sincerity.

5. For neither at any timewere we spoken of for flatter­ing note d used we flattering words, as ye know,nor accu­sed of in or­dinate de­sire nor a note e cloak of covetousness; God is witnesse.]

Paraphrase 5. For I believe no man ever accused me of flattering you with pleasing doctrines (as the Gnosticks doe) or of indulging to you any kind of inordinate lust or filthiness v. 3. (see note on Rom. 1. i.) This you know, and God is witness that I was farre from being guilty of it.

6. Nor of men sought we glory, neither of you, nor yet of others, when we might haveused seve­rity been note f burthensome as the Aostles of Christ.]

Paraphrase 6. Neither did we desire to appear before you or others as persons of any great authority, which yet we had, and might have exercised as Apostles of Christ.

[Page 665] 7. But we were gentle among you, even as a nurse cherishethher own [...] her children:]

Paraphrase 7. But I have still dealt with you in all mildness & tenderness imaginable, the same which is discernable in a nurse to a child, of which, by feeding and making much of him, she becomes extremely fond.

8. Sobeing in lo [...] being note g affectionately desirous of you, weare w [...]l­ling [...] were willing to have imparted unto you, not the Gospel of God onely, but also our own souls, because ye were dear unto us.]

Paraphrase 8. In like manner I con­fesse my self to have an huge tenderness and fondness of love toward you, so that now having done you that greatest good, preached the Gospel to you, and nourish'd you ap in the faith, I have nothing too dear for you, not my life it self, (which is frequently called the soul in these books, see note on ch. 5. f.) if it may stand you in any stead.

9. For ye remember, brethren, ourm [...]l and labour [...] labour and travell: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God.]

Paraphrase 9. And evidence of which I then gave you, and ye can­not but remember it, how that, beside the sufferings which I bare (see note b.) I alwaies laboured in my trade extremely hard, that so I might preach the Gospel to you, and yet not put you to charges.

10. Ye are witnesses and God also, how holily and justly and unblameably we behaved our selves among you that believe:]

Paraphrase 10. You, I say, know and can witness, and I doubt nor of God's testimony, how I and the rest of us, Silvanus and Timothy, have behaved our selves toward you that have received the saith, in the performance of all duties toward God and man, so as we cannot be blamed or charged by any:

11. As you know how we exhorted, and comforted, and charged every one of you, (as a father doth his children)]

Paraphrase 11. Dealing with you as a father doth with his own children, every one of you single, as if every one of you were my child, calling upon you to doe your duty, and cheering you up to persevere against all discouragements,

12. That ye would walk worthy of God, who hath called you unto his king­dome and glory.]

Paraphrase 12. And conjuring you by all the obligations imagi­nable, that your conversation should be some way proportionable to what God hath done for you in calling you to the honour and privilege of being Christians here, and, if you continue constant in the saith, glorified Saints in heaven.

13. For this cause also thank we God without ceasing,that [...] because when ye recei­ved the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, whichis accom­plished a­mong you note h effectually worketh also in you that believe.]

Paraphrase 13. And herein we have matter of continual joy and thanksgiving to God on your behalf, that when we thus preached the Gospel to you ye received it readily, not as any doctrine of ours, but as the Gospel of Christ sent by God from heaven, and which being thus embraced and believed by you, hath also attained that end, that perfection, that accomplishment among you, which every where belongs to it, viz. to bring on them that embrace it the honour of being persecuted for it, and glorifying God by that means, and withall to give them strength to enable them to bear it Christianly.

14. For ye, brethren, became followers of the Churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own note i coun­trey-men, even as they have of the Jewes,]

Paraphrase 14. For as it fell out with the Churches of Christ in Judea, all that believed and held fast to Christ have still been persecuted by the unbelieving Jewes, so hath it fallen out to you, your own countrey-men, the unbelieving Jewes among you, have in like manner persecuted you, as the Jewish unbelievers have persecuted the Christian Jewes.

15. Who both killed the Lord Jesus and their own prophets, and have persecu­ted us; and they please not God, and are contrary to all men,]

Paraphrase 15. And this which I say of the Jewes in Judea was practised by them on Christ himself, and before him on the prophets sent unto them, Mat. 23. 37. and now is accordingly fallen on us: It being reasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty.

16. Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway: for the wrathhath come hastily upon them to the end, [...] is come upon them to the uttermost.]

Paraphrase 16. And this generally is the ground of their quarrel to us, that, in spight of their prohibition, we preach to the Gentiles, use means that they might repent of their Idolatries, &c. by which, and the former things, the Jewes doe so fill up the measure of their sins, that the wrath of God, to the utter destru­ction of them, is now come our upon them, already denounced, and within a very little while most certain to overtake them.

17. But we, brethren, being taken from youfor some time, for a space, [...] for a short timein person [...] in presence, not in heart, endevoured the more abundantly to see your face with great desire.]

Paraphrase 17. And being detained from coming to you personal­ly, ever since I was first with you, and driven suddenly from you, Act. 17. 5, 10. we are neverthelesse very kind to you, and heartily desire and wish for an opportunity of visiting you.

18. Wherefore we would have come unto you, (even I Paul) once and again, but Satan hindred us.]

Paraphrase 18. And accordingly I Paul had once or twice a full resolution to visit you, but by some difficulty or other from time to time interposed by the instruments of Satan, the ob­structors and persecutors of the Gospel, I was kept from coming unto you.

19. For what is our hope, our joy, our note k crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming?]

Paraphrase 19. For what greater mat­ter of hope of a reward from God at the day of doom, and consequently of present rejoicing, can I have? what greater ornament of which I could boàst, then the good successe of the Gospel which I have preached among you?

20. For ye are our glory and joy.]

Paraphrase 20. For you are a prime congregation of Christians (as Philippi another, Phil. 4. 1.) wholly converted by me, and observable for very great proficien­cy in the faith, and endurance of persecutions for it, and therefore I cannot but rejoice, and even boast of you.

Annotations on Chap. II.

a Note: [...] V. 1. In vain] The word [...] empty, idle, vain, is known to be proportionable to the Hebrew [...], which (in the third Commandement and many other places) being rendred vain doth yet signifie false, viz. empty or void of truth. And so here being applied to S. Pauls [...] entrance unto them, that is, his first preaching the Gospel to them, it doth not signifie the uneffectu­alness of it, or want of success among them, for that he had spoken of c. 1. 9. but, as the consequents here manifest, the fallaciousness or treacherousness of his aime in coming, which that it was not imputable to him He here proves v. 2. by remembring them of the enter­tainment which he found at Philippi, very farre from such as would encourage a worldly designer from go­ing any farther, nothing but persecution and tribulati­ons: and then ver. 3. he expresly addes to this matter, [Page 666] [...], Our exhortation was not out of deceit, or that I might deceive.

b Note: [...] V. 2. Contention] The word [...], strife or contention, may be taken in an Active or in a Passive sense, that is, either for labour, or sufferance, both in an high degree. In the former sense it is, when Christ com­mands us [...], to strive to enter in at the straight gate, that is, to be very diligent and industrious. In the latter it is Heb. 12. 1. being joyned with [...] sufferance, and persevering, and afflictions, mentioned before c. 11. and after v. 2, &c. so Phil. 1. 30. and Cor. 1. 29. where [...] striving, is bearing, suffering afflictions, and so more fit to be joyned with [...] toyling, [...] or suffering hardship, there; for so [...] & signifie, the [...] or pains, in bearing, as [...] in doing ver. 9. So 1 Tim. 4. 10. where we ordinarily read [...] suffer reproaches, the Kings MS reads [...] we combat, that is, suffer persecutions, (which is joyned with [...] also) which they that doe; doe it in hope, and trust in the living God, which can and will reward all their sufferings. And this is agreeable to the na [...]ure of the agones, combats, or games, among the Grecians, whereof the Poet saith, ‘Multa tulit fecitque—’ it is made up of doing and suffering both. And so we have [...] combat of sufferings Heb. 10. 32. and of the women Phil. 4. 3. [...], which combated, or contended, that is, suffered persecutions together with me in the Gospel. And so here it is to be taken in this latter sense, though that also added to the former, endurance and diligence both, great industry and labour in preaching the Gospel to them, and withall great persecution for so doing. For so it is in the beginning of the verse, [...], sufferings and contumelious reproachfull usage, such are scourgings, &c. and thus Phil. 1. 30. [...], the same combat, is the enduring perse­cution, expressed by [...] ver. 27. [...] the word used in the agones. So 2 Tim. 4. 7. the fight, or combat, seems to referre to that which he had then lately past through at Rome, before Nero's tribunal, v. 16, 17.

c Note: [...] V. 3. Deceit] That [...], which signifies deceit, errour, is used not onely Passively for being deceived by others, but especially Actively for deceiving and sedu­cing others, will appear at large, Note on Iude f. And so also that in the Epistles it referres especially to these grand seducers that were then a-foot, so rife in the Churches, the Gnosticks, whose heresie being accom­panied with so much uncleanness and carnality, where­soever the [...] or seduction is joyned with words that expresse or intimate that, there is great reason thus to interpret it. Thus Theophylacts gloss intimates, [...], saith he, [...], I teach not any impurity, such as are the doctrines or practices of the Magi and Sorcerers. And according­ly here [...] uncleanness (and that word signifies all manner of unnatural lusts) being subjoyned to [...] deceit, [...] or seduction, it must be thought to referre to these practices of those seducing hereticks, to whom S. Paul desireth to oppose his own dealing among them, at once vindicating his own simplicity and uprightness, and accusing them for the contrary. He came meerly to convert them from all the villanies that they, while they were Idolaters, had lived in, and doing so, suffered great hardship of persecutions; but they (which took sure care not to be persecuted) infused into them all false heretical doctrines and corrupt practices, unclean­ness and villany. They shly stole in [...], but he [...] v. 2. took all boldnesse and con­fidence to preach publickly the Gospel unto them.

d Note: [...] V. 5. Used we flattering—] [...] signifies talk, discourse of men, and so [...] to be on the tongues of men, and [...], to be talked of for flattery, to be accused by men for this fault.

e Note: [...] Ib. Cloke of covetousnesse] [...] signifies not only an occasion and pretence, but also an accusation, or charge, against any. So saith Phavorinus, [...], 'tis a charge, an occaesion, against any; and again, [...], a long specious oration in accusation of any man: & therefore the rendring [...] by [...], may be a false print for [...] accuso; for that will best agree with [...], words that note accusing and suspecting, that went before, And so again, [...], it is either a true or false accusation. So [...] are clancular depravings of men's reputations, raising suspicions of them: so Dan. 6. 4. [...], they sought some occasion, that is, accusation, against Daniel. As for the [...] that is joyned with it, [...] that signifies sometimes unnatural lusts and filthiness, as hath been formerly shewed, Note on Rom. 1. h. and so it seems to signifie here and to answer [...] uncleanness, v. 3. so no­torious among the Gnosticks, which were the pest of Christianity at that time.

f Note: [...] V. 6. Burthensome] [...] weight is here taken for the censures of the Church, the exercise of that Aposto­lical authority and severity; so 2 Cor. 10. 10 [...] [...] letters that had a great deale of weight, that is, severity, threatning of censures, &c. and so [...] to light heavy upon them, to use severity toward them (which some desired to seem to doe out of vanity and ambition:) and is here set opposite to the [...], we became gentle, the tender usage of a nurse v. 7. and the spirit of meekness, 1 Cor. 4. 21.

g Note: [...] V. 8. Affectionately desirous] Theophylact is so per­emptory for another reading in this place, [...], in stead of [...], that I cannot but set it down, [...], saith he, [...], The phrase [...], signifies bound, or close, or near, to you, from the word [...] together and [...] which sig­nifies to bind together; adding that some have read it [...] for [...] desiring, [...] but that it is not so. If his meaning be that [...] doth not so signifie, I suppose his authority will not prevaile against the known use of the word, and the express Glossarie of Hesychius, [...], it signifies to love, to desire. But if his meaning be that [...] is not the right reading, then unless we know what copies he had to authorize that confidence, there will be no reason to consent to it, and yet as little cause to make a controversie of it, the sense being either way the same, the word [...] rendred by Hesychius just as [...] is: for so in him all that we find of that word is, [...], it signifies to desire, as the other before had done.

h Note: [...] V. 13. Effectually worketh] That [...] is to be rendred in a Passive not Active sense, and that it signi­fies [...] to be perfected, or accomplished, hath been largely shewn, Note on Gal. 5. b. But to what the accomplishment of the word, or Gospel, here referres particularly, must be concluded from v. 14. There the proof is set down of that which is here affirmed, and that with the particle For, [...] For you, &c. and therefore in all reason that must interpret this. Now that which is there mention'd is the Thessalonians suf­fering persecution after the manner that other Christi­ans had done before them, which as it is an evidence of their constancy in the faith, so is that of their proficien­cy to the highest degree of perfection which this life is capable of. And besides, it being foretold by Christ, that they which will receive the saith, and live accor­ding [Page 667] to his prescriptions, shall suffer persecutions, their sufferings are a completion of that word of his.

i Note: [...] V. 14. Countrey-men] [...] men of the same tribe, or race, or countrey, with the Thessalonian Christians, to whom he writes, may not be resolved to be the heathen inhabitants of that city or country, but the unconverted Jewes which were dispersed there. For at the Apostles coming to that city, Act. 17. the first thing we read of there, is a synagogue of the Jewes, v. 1. thither Paul went unto them, that is, to the Jewes, and preached Christ unto them, and some of them re­ceived the faith, and of devout Greeks, or Gentile Pro­selytes, a great multitude, &c. v. 4. And immediatly the unbelieving Jews, making use of the officers of the courts of the city, raised a tumult against them, v. 5. and the Apostle and Silas escaping, they seised upon Iason and other brethren, that is, Christians, that had received the faith, and haled them to the magistrates of the city, and accused them for doing contrary to Caesars orders, v. 7. And so the persecution thus early begun at Thessalonica, was evidently by the Jewes which re­ceived not the faith, against the Jewes and Proselytes which received it: and these Jewes of Thessalonica were so zealous in the matter, that as soon as they heard of the receiving the faith at Beroea, they went thither, and solicited the multitude there against them, v. 13. And so there is no question but the [...] their countreymen, that are here spoken of, are the Jewish inhabitants of Macedonia, and particular­ly of Thessalonica; and accordingly that they may not think it strange, that they should thus be used by those of their own nation, he gives them the example of the unbelieving Jewes in Judaea that had persecuted the Christians there, as before they had crucified Christ himself, &c. v. 15. And their special quarrel to the Apostles was, that they preached to the Gentiles, v. 16. for which and all other their obstinacy he foretels the wrath of God upon them, and their utter destruction approaching v. 16. That in this persecution at Thessa­lonica some were dead, and others so evill handled that there was need of this Epistle to comfort them for those that were fallen, and confirm them, by foretelling them the approach of Christs coming to relieve the constant sufferers, and to destroy the persecutors, and those that cowardly fell off to them, will appear, c. 4. 13. and 5. 1. &c.

k Note: [...] V. 19. Crown] A crown was an attire or dressing for the head, and so is mentioned Ezech. 16. 12. together with jewels on the forehead, and ear-rings in the eare, and so Ezech. 23. 42. bracelets upon their hands, and crowns upon their heads: not that this was an Ensign of Majesty-peculiar to Kings, but the name of an or­nament worn by others, both men, as the Sabeans, Ezech, 23. 42. and women, as in that description of the Jewish nation by a woman c. 16. So the Misna makes mention of Crowns that Bridegroomes and Brides were wont to wear. The Bridegroomes was of Gold, or gilt, or painted, or of Roles or Myrtle, or Olives, and so the Brides also, Gemara Hierosol. ad tit. Sota c. 9. But these interdicted by the Jewes about the time of Vespasian, saith the Misna tit. Sota. c. 9. Of these there is also frequent mention among the hea­thens, [...], in Bions Epitaph of Adonis, & in Libanius Declam. 8. speaking of nuptial rites [...]; was I not crowned? But as of all other ornaments so of this it must be observed that they were either of every days use (unlesse day of fasting and mourning) or for extraordinary or festival days (in like manner as there was an every days anointing un­lesse upon days of humiliation) Mat. 6. and the oile of gladnesse or festival oile, Psal. 45. 7) and the latter of these is in those places of Ezechiel called a beauti­ful crown, and here [...] a crown of boasting, that is, either of rejoycing or festivity, as re­joycing and boasting is all one, (such we know, was the nuptial crown, wherewith his mother is said to have crowned Solomon in the day of the gladnesse of his heart, Cant. 3. 11.) or of boasting, as that sounds literally, such as are the special kinds of ornament, wherein one is set out most pompo [...]sly and magni­ficently, so as vain glorious persons adorn them­selves.

CHAP. III.

1. WHerefore when we could no longer forbear, we thought it good to be left at Athens alone;]

Paraphrase 1. And therefore being no longer able to bear the want and desire of seeing or hearing of you, I resolved to deprive my self of Timothies company, and to stay alone at Athens a City in Greece,

2. And sent Timotheus our brother and minister of God, and our fellow-labou­rer in the Gospel of Christ, [to establish you, and to comfort you concerning your faith;]

Paraphrase 2. To settle you in the do­ctrine of the Gospel, which we had planted among you, and to comfort you against all the tribulations which were befallen you for the profession of the faith of Christ;

3. That no man should be moved by these afflictions: for your selves know that we are appointed thereunto.]

Paraphrase 3. To keep you from be­ing discouraged or falling off by reason of these afflictions, by putting you in mind of what I am sure you know already, that this is to be looked for by all true believers, the Gospel being the covenant of the Crosse, and so nothing in it strange, that God should determine to permit, and not to restrain the malice of wicked men, but leave Christians to be exercised by them.

4. For verily when we were with you we told you before, that we should suf­fer tribulation, even as it came to passe, and ye know.]

Paraphrase 4. For of this at our first preaching the Gospel to you we advertised you, that afflictions are the Christians portion: And it hath accordingly come to passe, and so you have the experi­mental knowledge of it.

5. For this causenot for­bearing any longer [...] when I could no longer forbear, I sent to know your faith, lest by some means the tempter have note a tempted you, and our labour be in vain.]

Paraphrase 5. And therefore the oc­casion of our late sending of Timothy was to see whether you continued constant, or whether the devil and the world bringing persecutions upon you for the faith, had wrought upon you by those temptations, and so all our labour in planting the faith were cast away and lost upon you.

6. But now when Timothy came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, de­siring greatly to see us as we also to see you:]

Paraphrase 6. And now he at his re­turn telling us that joyfull news of your constancy in the faith, and of your love to God casting out all fear of persecution, and that your kindnesse to me continues, and that you are as desirous to see me, as I to visit you:

7. Therefore brethren we were comforted over you in allor, your, for the King's MS. reads [...] our affliction and dis­tresse by your faith.]

Paraphrase 7. This was matter of extrem joy to us in the midst of our afflictions, or in the midst of yours, that though the Gospel had brought persecution and distresse upon you, yet you continue faithfull and constant in despight of all.

[Page 668] 8. For now we note b live, if ye stand fast in the Lord.]

Paraphrase 8. For whatsoever befall us, we have matter of exceding joy, Joh. 14. 19. such as if a man should return to life again, see Psal. 22. v. 26.

9. For what thanks can we render to God again for you, for all the joy where­with we joy for your sakes before God,

10. Night and day praying exceedingly, that we might [see your face, & might perfect that which is lacking in your faith?]

Paraphrase 10. once more be able to visit you, and complete or fill up those things which are necessary to your faith (see Mar. 12. 6.) and perseverance in it.

11. Now God himself and our father, and our Lord Jesus Christ [make straight [...] direct our way] unto you.

Paraphrase 11. give us a speedy jour­ney

12. And the Lord make you to increase and abound in love one towards ano­ther, and towards all men, even, as we doe towards you:

13. To the end he may establish your hearts unblameable in holinesse before God, even our Father, at the coming of our Lord Jesus Christ with all his holy ones [...] Saints.]

Paraphrase 13. Which is the sure means of obtaining that grace from God which may preserve you pure and holy, so as may be acceptable before him, who is both our God and our father, at that great day now approaching to the destruction of the obdurate unbelievers, and rescue of the faithfull, which is one coming of Christ with his Angels (see Jud. 4.) and so in like manner at the dreadfull day of doome.

Annotations on Chap. III.

a Note: [...] V. 5. Tempted] It is ordinary in the Scripture-dia­lect for Verbs to signifie, beside the action or passion noted by them, the effect which is consequent thereto. Of Passives it hath been noted at large, Note on Mat. 11. b. And of Actives there want not examples, espe­cially in this one word [...] which now we speak of. For to tempt doth ordinarily signifie no more then to offer temptations, to propose, or suggest, those ob­jects, which if the man resist and reject, are matter of vertue in him: but having tempted here, signifies evi­dently, having brought them unto sinne, that is, wrought upon them, corrupted them by temptations; for otherwise his labour in preaching the Gospel to them would not become vain by that means. So when God is said to give men to Christ, [...] Joh. 6. 37. the meaning is, that by Gods preventing and preparing grace, they do effectually come to Christ, receive and embrace the Gospel.

b Note: [...] V. 8. Live] To live, beside the literal notation of it, signifies also to be cheerfull, or merry, to rejoyce. So Psal. 22. 26. your heart shall live for ever, which is a consequent of eating and being satisfied, & praising God. So Joh. 14. 19. Because I live, ye shall live also, In the first place it is literally taken for Christs resurre­ction, but in the second for their rejoycing, such as was caused by the recovery of a friend from death to life, (& these joyned by the figure [...] observed on Mat. 8. Note k) And this is ordinary in all languages, Hebrew, Greek and Latine. And so here it is evidently used, we live, if, &c. that is, it is matter of infinite joy to us; and accordingly it follows, as an expression of exultancy, For what thanksgiving can we return for all the joy, &c.

CHAP. IV.

1. FUrthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk, and to please God, here the Kings MS. adds [...] even as ye also walk so ye would abound more and more.]

Paraphrase 1. Now, my brethren, by all the kindnesse which you bear to us, we intreat you, and by all the obligations that the Christian faith lays upon you, and the care of your own eternal welfare, we advise you, in the presence of God, that ye walk exactly by the rule that is set you, and daily improve and grow in that piety which is already in you,

2. For ye know what commandments we gave you, by the Lord Jesus.]

Paraphrase 2. According to the strict commands to this purpose which we gave you in our first preaching to you.

3. For this is the will of God, even yourpurificati­on [...] sanctification, that ye should abstain from fornication:]

Paraphrase 3. For this is punctually required of you by Christ under the Gospel, that ye should preserve your selves in chastity or perfect purity from the sinnes of the flesh, of what kind soever:

4. That every one of you should know how to possesse note a his vessell in sanctifi­cation and honour;]

Paraphrase 4. Every one by study, and by exercise or practice, to learn and enable himself most strictly to preserve himself in perfect chastity, in a married or single life;

5. Not in thepassion of lust [...] lust of concupiscence, even as the Gentiles which know not God:]

Paraphrase 5. Not in any vile, unna­tural practicès, as for want of knowledge of the true God the Gentiles doe.

6. Not to ex­ceed or be inordinate in a matter with his brother That no man note b goe beyond and defraud his brother [...] in any matter, because that the Lord is the avenger of all such, as we also have forewarned you and testi­fied.]

Paraphrase 6. Not to yield to irregu­lar inordinate lust, to commit filthynesse with his fellow Christian in those things that are not to be mentioned plainly; for as these are the sins that on Sodom, on the nations, and in all times on those Gentiles God hath punished severely with utter excision, so is the like still to be expected on all that are guilty of such villanies, as I have formerly assured and warned you.

7. For God hath not called us unto uncleannesse, but unto holinesse.]

Paraphrase 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleannesse, it is on the contrary an obligation to all the purity imaginable.

8. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit.]

Paraphrase 8. And he that despiseth these commands of ours in this matter, given by me from Christ, ver. 2. as speciall parts of the Christian faith, and indulgeth to those contrary sins, he despiseth the commands, and provoketh the displeasure and wrath of God, and sinneth against that sanctifying Spirit which God giveth to believers.

[Page 669] 9. But as touching brotherly love, ye need not that I write unto you: for ye your selves arethe taught of God to the loving of one another note c taught of God to love one another.]

Paraphrase 9. And as to that of pu­rity from all the impure in­fusions of the Gnostick heretick, so for charity and peaceablenesse (out of which they are as likely to seduce you, and infuse malice and bitternesse against all orthodox Christians) this I need not inlarge on by Epistle, there being nothing to which the Christian faith more engages you then this, and your having received the faith makes it superfluous for me to exhort you to it; this is an inseparable effect of that, and that which hath been actually impressed on you.

10. And indeed ye doe it towards all the brethren, which are in all Macedonia: but we beseech you, brethren, that ye increase more and more;]

Paraphrase 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia, there hath been unity and peace in all those Churches: Onely [...] exhort you to increase every day more and more in this grace,

11. And that yecontend [...] study to be quiet, and to doe your own businesse, and to work with your own hands (as we commanded you,)]

Paraphrase 11. And to be as earnest to exceed all others in quiet­nesse and peaceablenesse, as the most ambitious are to get the greatest honours, or the most factious to contend and make debate, and not to meddle with other mens matters, but every man to follow diligently the businesse of his calling, as when I was with you I commanded you,

12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing.]

Paraphrase 12. That by spending your time in honest labour, you may both preserve your reputation entire among the Gentiles, (who will have an ill opinion of Christianity, if it make men idle) and that you may earn so much by your labour, as may supply all your wants and necessities.

13. But I would not have you to be ignorant, brethren, concerning them that note d are asleep, that ye sorrow not even asthe rest [...] others which have no hope.]

Paraphrase 13. As for the state of the dead (those especially that have fallen under the persecutions brought upon you by the unbelieving Jews (see note on c. 2. i.) for your receiving and maintaining the Faith) wherein by your excesse of sorrow it seems you want advice, I must exhort you to moderate that passion, and not to behave your selves as they that believe not any resurrection or reward for their sufferings in an other lite.

14. For if we believe that Jesus dyed and rose again, even so them also which sleepthrough [...] in Jesus will God bring with him.

15. For this we say unto you by the word of the Lord, that we which are a­live, and remain unto the coming of the Lord, shall not prevent them which are a­sleep.]

Paraphrase 14, 15. For upon our be­lief of Christ's death and re­surrection depends also the raising of their bodies that dye for the testimony, or by occasion of the faith of Christ, and that so certainly and speedily, that they that doe not dye at all shall at the day of judgment have no advantage of them whose bodies have lain in the graves so many years, the rising of the one being in the same twinkling of an eye, 1 Cor. 15, 52. with the change of the other who are found alive.

16. For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first:]

Paraphrase 16. For this shall be the method of it, Christ shall come from heaven, and the Archangel that hath other Angels under him shall call them, to be ready at the presence of the Judge, summon all the world to appear before him, assembling them as with a shout, or a voice, or a trumpet, every of them used to call assemblies together, and to summon them to appear before tribunals, (see Psal. 47. 5, 8. Jer. 4. 5. and 6. 1.) And then first all the bodies of all pious men that ever were in the world shall rise out of their graves;

17. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the aire: and so shall we ever be with the Lord.]

Paraphrase 17. And in the very mo­ment that that is done, all that are alive on earth, as we now are, shall be carried by the Angels into the clouds, there to meet Christ, and appear before l [...]m, and being adjudged by him to eternal blisse, shall never part from Christ again, but enjoy his presence for ever.

18. Wherefore comfort one another with these words.]

Paraphrase 18. This consideration is certainly sufficient to yield you matter of comfort and support in the death of any that is nearest to you, and to assure you, that Christ's promise of delivering the persecuted is no whit lesse performed to them that die under the persecutions, then to them that live to see their persecutors destroyed, which shall now ere long come to passe. See ch. 2. 16.

Annotations on Chap. IV.

a Note: [...] V. 4. His vessel] It is the conceit of a learned man that [...], his own vessel, here signifies his law­ful or proper wife: But there is no example nor ana­logie for this interpretation, unlesse that the wife is els­where called the weaker vessel, 1 Pet. 3. 7. But that supposes the man to be a vessel too, and concludes no peculiarity of that title to the woman, but onely that she is the weaker. The wives are indeed by some cal­led [...] your fields, in Demetrius Cydonius, by others [...] your dwelling. in Euthymius Zyga­benus; but no where [...] vessel. And indeed the Context doth otherwise incline it to denote the mans own body. For that which is opposed, v. 5. to this possessing his own vessel with chastity and honour, is [...], [...] the passion of lust, that is, inordinate lust, as the Gentiles, &c. Now those Gentile impious unnatural practices were not peculiarly opposed to con­jugal chastity, but simply to chastity or purity, whe­ther in marriage or out of marriage. And to that best agrees the notion of his own vessel, as it signifies his own flesh, his own body. Now the word [...] sig­nifying simply an utensil, or instrument of use, (see Mat. 21. Note b.) the body being the great utensil or instrument of the mind, is fitly so called. Thus Bar­nabas in his Epistle calls the body of Christ [...], the vessel, or utensil, of the Spirit; and so the Jewes call the body [...] an instrument, and the Greek [...] is very near that, onely the first [...] abun­dant. This poss [...]ssing, or (as [...] signifies sometimes in the idiome of these Writers) preserving or keeping (Luk. 21. 19.) the body in purity and honour, is the perfect chastity either in coelibacy or the conjugal state, in opposition to all those unnatural lusts which are cal­led [...] Rom. 1. 26. dishonourable affections, the basest, vilest submissions imaginable; and the same is here called [...], which makes it not im­probable that that should be read [...] also, but however it signifies the same thing, inordinate desires, or lusts. And to this also agrees that which follows v. 6. See Note b.

b Note: [...] V 6. Goe beyond] [...] is a general word to signifie transgressing of the due limits in any thing; [Page 670] [...], to goe beyond the bounds, [...] transgressing of oaths and obligations, saith Hesychius; and when the close of Hesiods [...]. is, ‘— [...],’ that is, saith Proclus, [...] [...] to avoid all deviations from the right and good mark, and so in Phocylides,

[...],
and
[...],

mischievous transgressing. This being applied to mat­ters of uncleanness (as appears v. 7. and by the modest, civil expression of [...], [...] in a matter, and by the addition of [...], which hath formerly been explained to belong to inordinacy, or unnatural lusts) will be concluded most probably to signifie those filthi­nesses which exceed the bounds and law of nature. Hence perhaps it is that Hesychius hath rendred [...], contumely, in that notion of the word wherein Clemens in his Paedagogus l. 2. cites it, [...], &c. that dishonourable, villanous pra­ctice here mentioned, v. 5. And thus we find [...] used by Epiphanius of the Gnosticks, [...], &c. And to this purpose it may perhaps be farther observa­ble that the Hebrew [...] or [...] from whence is the Greek [...] or [...] (the old word from whence the rest of the tenses of [...] come) doth in the Old Testa­ment signifie the husbands companying with the wife, and is rendred going in unto her, and accordingly [...] and [...] are by humane Authors used in that sense, applied to other creatures. Aristot. Hist. Animal. l. 5. cap. 14. speaking of an Elephant, [...], and ‘— [...] in Homer, Odyss. [...]. and [...], Arist. Histor. Animal. l. 6. c. 12. And to the same sense [...], and in Cicero the Latine batuere. Another ordinary notion there is, wherein these two words [...] and [...], which are here used together, doe agree, viz. to denote superiority or being in a more eminent degree. So saith Chrysostome of the Bishops superiority above Presbyters in the point of Ordination, [...], In this they exceed, or ha [...] more power. But this notion being by the Context ren­dred unappliable to this place, will onely signifie, that these two words being of the same importance in other things, may probably be so in this matter also, where­in [...] is so visibly used in these Sacred writings for unnatural, unclean excesses. See Ephes. 5. 5. Theo­phylact, though he acknowledge the phrase to belong to matters of uncleanness, and so interprets [...], yet thinks it belongs peculiarly to [...], adultery, which, saith he, is here fitly called [...] and [...] (I suppose it should be read [...], that it may be answerable to [...]) because God, saith he, hath allowed every man his wife, [...], and defined bounds to nature, [...], that he should content himself with that one woman, and he that doth not, he may properly be said to exceed, and to desire inordi­nately, [...], and this peculiarly against, or to the wronging of his brother. But the sin here men­tioned being a specification of what was meant by [...], and an instance of the practice of the heathens that knew not God, v. 5. and presently attend­ed with Gods being an avenger of all such things, v. 6. it will not so reasonably be restrained to adultery, but be taken for those foul sins for which the Gentiles mysteries were so famous, and for which Gods judg­ments remarkably fell upon them, and must in like manner be expected to fall on Christians that are guil­ty of them. To these S. Chrysostome applies the phrase, Tom. 11. p. 24. l. 13. [...], He that exceeds the laws set by God, desires strange and not regular things. I shall here adde, how the Bi­shops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place, in the book named A necessary Doctrine and erudition for any Christen man, in the discourse of Matrimony, where falling on mention of this text of Scripture, they thus express this part of it, that no man should craftily com­pass and circumvent his brother to obtain his fleshly lusts: where it is evident what they understood by the whole phrase, particularly by [...], to obtain his fleshly lusts, agreeably to what we have here noted.

c Note: [...] V. 9. Taught of God] The word [...] is all one with [...] the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is. There [...] is peculiarly God the Father, as ap­pears v, [...] 37, 39, 44, 65. and so the taught of God are the followers, disciples of him, who as being first such, (having that honest heart which hath alwaies been taught them by God, and by his preventing grace wrought in them, and accepted by him) doe, when Christ is revealed to them, constantly receive and en­tertain him: But here [...], God, seems rather to signi­fie Christ speaking of that which was not in them till they were Christians, viz. brotherly love, at least was taught them and required of them most eminently by Christianity. (Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works, nec Philosophos se ostentent, sed satagant fieri Theo­didacti; Let them not boast that they are Philosophers, but let them be content that they are, or endeavour to be, Gods scholars, that is, Christians, instructed by the tractates of holy Fathers, as there it follows.) And there­fore the [...] for the loving of one another, may either be a notation of the End, or onely of the Effect. [...] and it is uncertain which.E [...] The word [...] will bear either. If it be the End, then the sense is, that to this especially is their Christianity designed, that they love one another, their being Christians obliges them expressly to that, and makes his exhortation to it un­necessary. Thus S. Chrysostome applies the words of the Prophet, they shall be all taught of God, to the per­spicuity and plainness of the Evangelica [...] precepts,To 5. p. 244 l. 25. [...]. &c. The Apostles, as common Doctors of the world, proposed to all things perspicuous and manifest of themselves, that every one might by bare reading learn them, and to this the Prophet agrees, saying, They shall be all taught of God, and shall not say every one to his neighbour, &c. If it be the Effect, then the meaning is, that by there having been thus formed by the Chri­stian faith, they doe already (see ver. 18.) perform this, and therefore need no exhorting to it.

d Note: [...] V. 13. Are asleep] That [...] to sleep signifies to die, to depart out of this world, (according to the Scri­pture-style) there is no question. Onely two things are here to be observed: first, that the word which is in the ordinary reading [...] in the praeter tense, those that have fallen asleep, is in the Kings MS. [...], they that sleep, in the present, to note simply those that die not onely those that are already dead, but that die daily; remembring withall, that [...] to sleep is the word which is proper to express the death of the righte­ous, whose death is but a repose of their bodies in their graves, or dormitories, and a rest of their souls in Gods hands: secondly, that the men here peculiarly spoken [Page 671] of are those that die in the cause, or for the faith of Christ. That sure is express'd by [...], those that sleep through Jesus, that is, by occasion of him, or for Christianity sake. And so signifies those that have been persecuted, and died either by the hands of the persecutors, or before the time comes of Christs destroying the persecutors, and releasing the persecu­ted by that means. And the considering of this will give us the occasion of this discourse, and of that con­cerning the times and seasons following it ch. 5. 1. That the Christians at Thessalonica were sorely perse­cuted by the unbelieving Jewes, and haled and dragg'd to the Roman Officers, as disturbers of the civil peace, hath been evidenced, Note on ch. 2. h. Against these persecutions the Apostle designed to confirm and com­fort them by this Epistle. And the direct way of do­ing it was to put them in mind of what he had told them when he was with them, that Gods judgments should shortly seize upon the unbelieving Jews, their persecutors, chap. 2. 16. and bring them relief by that means. Of this he speaks as of a thing known to them, ch. 5. 1. But yet one objection there was either ex­press'd by them, or foreseen and here answered by him, viz. that this deliverance being not yet come, some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation (for the ac­cusations brought against them were capital, Act. 17. 6, 7.) and so were not thus rescued, or else did daily die before this promised deliverance came. And to this the Apostle gives answer here, that they should not be discouraged or grieve for those which thus died, espe­cially in the cause of Christ, because their souls being by death brought to their harbour and their crown the sooner, their bodies, which alone were supposed to be the sufferers, were no way losers by it, being sure to be raised by Christ, (whose resurrection converted his death into advantage to him) and that so speedily, at the sound of the dooms-day trumpet, that they which should then be found alive, which have never died, should have no advantage of them, but on the other side, they that were dead for the faith of Christ, should first be raised before they that were remaining alive should be caught up with Christ. And this was full matter of comfort to them, and answer to the objection. After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes, and deliverance of the faithfull by that means, ch. 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place.

CHAP. V.

1. BUT of the note a times and the seasons, brethren, ye have no need that I write unto you;]

Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment on the Jews and others, to destroy the obdurate and rescue the believers, I shall not need to say much to you;

2. For your selves know perfectly, that the day of the Lord so cometh as a thief in the night.]

Paraphrase 2. For this hath been oft told you, that as it is not now farre off, so when it comes it shall come on a suddain, Mat. 24. 27, and 42. Luk. 17. 27. (see 2 Pet. 3. 10.) and this not onely in Judaea, but in other places where the obdurate Jews and Gnosticks shall be (see Mat. 24. 28.) and continue to perse­cute the Christians.

3. For when they shall say, Peace and safety; then suddain destruction cometh upon them, as travail upon a woman with child, and they shall not escape.]

Paraphrase 3. For as in the still and quiet part of the night, when men are fast asleep, the thief comes, v. 4. and Joel 2. 9. and by the windows enters into, and rifles the house; so when they are most secure, persecuting the Christians in the bitterest manner without all fear, then shall this ruine come upon them on the suddain, as pangs and throes of child-birth doe on a woman (for suddainness and for sharpness much like them) and there shal be no more possibility for them to escape, then there is for a woman in that condition to escape those pains.

4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.]

Paraphrase 4. But ye, my brethren, are not so ill instructed, nor are your actions and lives such, as that this danger should thus surprize you unawares.

5. Ye are all the children of light, and the children of the day: we are not of the night, nor of darknesse.]

Paraphrase 5. Your profession engages you to such practices, wherein if you live constant, none of these evils can befall you.

6. Therefore let us not sleep as doe others, but let us watch and be sober.]

Paraphrase 6. And this is an obliga­tion on you, that ye be not by company and enticement of others drawn to any of their evil waies.

7. For they that sleep, sleep in the night, and they that be drunken, are drunken in the night.]

Paraphrase 7. For it is negligence and voluptuousnesse that is likely to betray men to this destruction that comes as a thief in the night, these being those deeds of darkness which are to be thus punished.

8. But let us who are of the day, be fober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation.]

Paraphrase 8. But we Christians let us keep out of all these: and to secure us from the temptations that may invite us to them, let our constant adherence to Christ, and that love of him that casts out fear of persecution, supply the place of a breast-plate to us; and the stedfast assurance and confidence of our present rescue and deliverance (if we adhere to Christ) and especially of our eternal reward from Christ, let that supply the place of an helmet (to secure our heads) to confirm us in the truth against all heretical corruptions that may solicite our judgments.

9. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,]

Paraphrase 9. For of this be sure, that this great judgment which is now a coming, is not designed by God against the pure constant Christians, but upon their enemies and persecutors, nor for such as we are to be destroyed, but to be delivered by that means.

10. Who died for us, that whether we wake or sleep, we should note b live together with him.]

Paraphrase 10. For he that died on purpose to bring us to good life, to redeem us from all iniquiry, will certainly preserve and secure those that are thus redeemed, that live those lives which he requires, and adhere constant to his commandements; and therefore for us, without the help of our worldly providences, he will certainly secure us, preserve these lives of ours so long as he sees that best for us, and that most remarkably at this time in de­stroying the persecutors, & rescuing the persecuted, and in another world preserving us to eternal life.

11. Wherefore comfort your selves together, and edifie one another, even as also ye doe.]

Paraphrase 11. And therefore con­tinue, I pray, to encourage & confirm one another, as already ye doe in this matter.

[Page 672] 12. And we beseech you, brethren, to know them which labour among you, and note c are over you in the Lord, and admonish you,]

Paraphrase 12. One thing it is need­full for me here to interpose, that ye pay all due respects to the Bishops of your several Churches, that belong to this Metropolis, and so all others through all Macedonia, and all others that are employed for your spiritual good,

13. And to esteem themmore then abundantly [...] very highly in love for their works sake. And be at peace among your selves.]

Paraphrase 13. And to pay them as great a respect as is possible, for the pains that they have taken among you. And then to that I must adde this exhortation, that one with another ye live in perfect unity and peace.

14. Now we exhort you, brethren, warnthe irre­gular them that are note d unruly, comfort the feeble-minded, support the weak, be patient toward all men.]

Paraphrase 14. And for the preserving your Churches from the in­rodes of schismaticks and hereticks, the Gnosticks of whom you are in greatest danger, first, be carefull when you see any man forsake his station, grow idle, forsake his work, to proceed with such a man according to Christ's rule Mat. 18. 15. and so first to admonish him of his fault, and never leave till ye have reduced him (for this idlenesse is an ill symptome;) secondly, be as carefull to encourage the fearfull, that may be in danger to be wrought on by the sharpnesse of persecutions; thirdly, those that are ready to fall hold up as well as you can; and fourthly, those that are fallen, deal as gently with them as is possible, that ye may restore them, Gal. 6. 1.

15. See that none render evil for evil unto any man, but ever follow that which is good, both among your selves and to all men.]

Paraphrase 15. And be sure that they that are injured or persecuted doe not think of avenging themselves, Rom. 12. 19. but doe as much good both to your fellow-Christians and to your ene­mies, and all without exception, as is possible.

16. Rejoice evermore.]

Paraphrase 16. Rejoice in time of per­secution, in adversity as well as prosperity, Phil. 4. 5.

17. Pray without ceasing.]

Paraphrase 17. Not omitting the fre­quent constant times of prayer as oft as they return, (as continual sorrow, Rom. 9. 2. is not that which is never discontinued in the act, but that which hath constant frequent returns to him, though sometimes intermitted.)

18. In every thing give thanks: for this is the will of God in Christ Jesustoward [...] con­cerning you.]

Paraphrase 18. And in adversity as well as prosperity continue your acknowledgments of God's goodnesse to you, Job 1. 21. For this is the condition of the Evangelical covenant, which is the covenant of sufferings, that we should rejoice in them, Mat. 5. 12. and give God thanks for them, 1 Pet. 3. 15. and 4. 16.

19. Quench not the Spirit.]

Paraphrase 19. This gifts of tongues, healing, &c. which were given in form of fire, must be used accordingly, not quenched with neglect, vanity, wicked life, but preserved by prayer, thanksgiving, and holy life; and when ye see gifts in others, by which they appear to be true teachers, ye must not have the same aversion to them, that ye would to false prophets.

20. Despise not prophesyings.]

Paraphrase 20. And for that faculty of interpreting scripture, ye ought to set a special value upon it, 1 Cor. 14. 5.

21. Prove all things, hold fast that which is good.]

Paraphrase 21. Trie all those who pretend to extraordinary gifts, and examine whether they have them or no, by that gift of discerning of spirits, and make use of those who approve themselves to have what they professe.

22.There is no sin so small, but ye ought carefully to abstain from it. Abstain fromevery sort of evil all note e appearance of evil.]

23. And the very God of peace sanctifie you wholly: and I pray God the whole of you, the spirit whole note f spirit and soul and body be preserved blamelesse unto the coming of the Lord Jesus Christ.]

Paraphrase 23. And that God which is the author of all good things, and particularly of that peaceablenesse recommended to you, v. 13. and appointed to be secured by the following means, work all kind of purity in you, that of the flesh and spirit. And I heartily pray that all and every part of you may be kept immaculate, that whensoever Christ comes, either in his signal punishments here forementioned, or in that judgment after death, ye may be approved and rewarded by him.

24. Faithfull is he that calleth you, who also will doe it.]

Paraphrase 24. And I doubt not but that Christ who hath called you to the knowledge of his truth, afforded you such privileges and advantages, advanced you thus farre, will farther enable you to persevere spotlesse unto the end.

25. Brethren, pray for us.

26.See Rom. 16. note c. Greet all the brethren with [...]an holy kisse.]

27. I charge you by the Lord, that this Epistle be read unto all the holy bre­thren.]

Paraphrase 27. I require you with all the weight of adjuration, that this Epistle be read and divulged to all the Christians of your Church, and so likewise to all the Churches under the Metropo­lis of Thessalonica, and to all the Churches of all Macedonia. See note on Phil. 1. 2.

28. The grace of our Lord Jesus Christ be with you. Amen.

The first Epistle unto the Thessalonians was written from
See note a. on the Title of the Epistle.
Athens.

Annotations on Chap. V.

a Note: [...] V. 1. Times and season] What [...] and [...], times and seasons, here signifie, appears sufficiently by v. 2. where in another phrase the same thing is expres­sed by [...], the day of Christ cometh; [...] which is without question the same which is so oft cal­led the coming of Christ, for the destroying the ene­mies of Christianity, (which he should do [...] in the proper seasons, 1 Tim. 6. 15.) & the day approach­ing, and day in all languages signifies judgment (so 1 Cor. 3. 13. the day shall declare, that is, the judgment that shall sit upon them; and so diem dicere, is to call a man into any court of judicature, and a dayes-man a­mong us is a judge) and so the word [...] season is used Rom. [...] 13. 11. [...] knowing the sea­son, and that season expressed in the end of the verse, as here, by [...] the approaching of the day. So Mat. 16. 3. [...] the signes of the times, were the signes of that approaching destruction, and accor­dingly Luk. 12. 56. it is called [...] this time or season. And to this matter (plainly set down before, c. 2. 16. the full vials of Gods wrath falling on the persecuting Jewes,) the rest of this discourse to [Page 673] v. 12. doth evidently belong, and the suddaianesse and unexpectednesse of it (and the surprize of all carnal men, which joyned with the persecutors or went on in unchristian sinnes) described, as it is frequently in the Gospel, Mat. 24. Luk. 19. and in the Epistles, Rom. 13. 2 Pet. 3. and elsewhere. And that it cannot belong to the last coming of Christ to judgement or finall doom, appears both from hence that that was the subject of the former discourse, cap. 4. 13, &c. and this as a dis­tinct matter is entred upon with a [...], &c. But concerning the times and seasons; and secondly by the end to which this discourse is here designed by the Apo­stle, viz. to comfort the Christians that were under persecution, and give them patience and constancy, for which this was a fit consideration, that this judgment of God would come suddenly, and when it was least ex­pected, and so would surprize them if they were not watchfull: And this but a transcript of Christs words on this matter, Mar. 13. 32. (and the very word [...] season there made use of v. 33.) and more punctually under the phrase of the thief in the night, Mat. 24. 43. All which belonged peculiarly to this doom upon the Jewes, and not to the general judgment, which it is to us certain that those that then lived were not concern'd in, but only in this other. And if it be here questioned how this destruction of the Jews should concern the Christians in Macedonia, and so be matter of such particular advertisement to the Thessa­lonians, I answer that the Jews being at this time dispersed into several parts much farther from Judea then Macedonia, did likewise wheresoever they were, oppose the Apostles preaching to the Gentiles, and not onely so, but persecuted those that received the saith with all bitternesse: and how peculiarly this was ob­servable at Thessalonica, see Note on c. 2. i. The Jewes were the fountains of persecutions, saith Tertullian: and as they prosecuted the Christians before the hea­then powers, so all the false-hearted, temporizing, car­nal Christians, that were not willing to bear persecu­tions, complyed and joyned with them against the pure and Orthodox, and all that did so, being engaged in the same course, were involved also in the same destruction; and so the Jewes and Gnosticks, which at this time were the cockle among the wheat in every Christian plantation, overran all the Churches of Asia, &c. as appears by the Apostles (and Christs Rev. c. 2. 3.) Epistles to them, and infested this plantation in the Churches of Macedonia also (as oft appeared in the Epistle to the Philippians, another Church of Mace­donia.) It was most fit then for the Apostle to forewarn them of their dangers which were likely to assault their constancy; and to fortifie them against timidity on one side, and the carnal baites on the other (as he doth in the former part of this Epistle,) by this assu­rance that Gods judgments would suddainly surprize these enemies of his, and nothing but constancy and purity be likely to preserve any from that heavy de­struction.

b Note: [...] V. 10. Live together with him] To live together with Christ, though it comprehend under it, yet must not ne­cessarily be confined to, the future immortal life, but may belong first and literally to preservation and de­liverance here; [...] so as [...], which is ordinarily ren­dred, to be saved, doth (v. 3. 8, 9. and oft elsewhere) denote deliverance out of calamities and destructions here, which is also attended constantly (and when the temporal is not had, supplied) with eternal life. Thus doth the matter here in hand incline to interpret it; being the description of that coming of Christ for the destroying of the enemies of Christianity, which is de­signed as a means of preserving the constant Christians, and giving them quiet halcyonian days after the storms wherein they had been tossed. And so to live is to live prosperously and cheerfully in the profession of Chri­stianity here, together with an assurance of living and reigning with him eternally. And according to this must the phrase, whether we sleep or wake, be interpre­ted, not so as sleeping signifies death, and waking being not yet dead but alive (though that sense will have truth in it also applyable to the notion of life for eter­nal life) but as may best agree with the contexture of this Chapter. Here this calamity approaching the Jewes and Gnosticks is said to come as a thief in the night, v. 2. Upon which he tels the pious Christians that they are in no danger of receiving hurt from this, v. 4. they are not in darknesse, that this day or judgment should thus surprize them, and so again v. 5. on which he builds his exhortation v. 6. wherefore let us not sleep, but watch and be sober, in the figurative notion of sleep for sin, and watching for carefulnesse and con­stancy; and v. 7. the ground of that figurative notion of sleep is set down, because as sleep is a night-work, so drunkennesse is a night-work, and so every sin, and therefore that visitation that comes as a thief in the night is likely to surprize them, and none else. And on the contrary the sober, pure, constant Christian, he is sure to escape; which he farther proves v. 9. by Christs dying to that end to bring us to that purity: and conse­quently being risen again, and coming to dee vital acts (such is executing vengeance on enemies) he will be sure to preserve those which are thus qualified, and that whether they wake or sleep. That cannot now be in that figurative sense formerly used for piety and sin for they that thus sleep shall not thus live; but (as by the figure [...], [...] noted on Mat. 8. [...]. it is ordinary) in the vulgar ordinary sense of waking and sleeping, the one noting solitude, the other security: and so the sense will be most currant, that without their special care and solicitude (referring all to God, and so laying them down to sleep, and taking their rest) they shall be se­cured by Christ, and live when others that were more solicitous for their safety, the Gnosticks, were destroyed with the Jewes.

c Note: [...] V. 12. Are over you] [...], those that are set, or rule, over you, are sure the Bishops of se­veral Churches, called in the first times [...] Pre­fects, and Presidents in the Latine Church. As for that objection which may arise here from the plural num­ber, which argues that they were more then one, the account is to be the same that was given for [...] more Bishops then one Phil. 1. 1. because first▪ as Phi­lippi was a Metropolis of Macedonia, and contained many Churches and consequently Bishops under it, so was Thessalonica here also, and all the Churches that were under it were written to also in this Epistle inscri­bed to the Metropolitan Church. Secondly, it hath been before observed (Note on Phil. 1. a.) that Thessaloni­ca and Philippi being both Churches of Macedonia, these Epistles were written to both, and indeed to all the Christian Churches of Macedonia (as the Epistle to the Corinthians belonged also to the Saints or Chri­stians of all Achaia.) And there being many Bishops constituted in that whole countrey, they are all here contained under these phrases▪ [...], [...] they that labour among you, that is, labour in the word and d [...] ­ctrine, 1 Tim. 5. 17. and [...] those that are set over you, and [...] they that exhort you, it being the Bishops office to doe all these.

d Note: [...] V. 14. Unruly] [...] irregular is a military word, and signifies disbanded Souldiers, that have left their employment or service or obedience to their com­manders, and so may here be set to expresse those that live not in obedience to the Apostles rules, or to the commands of their superiors the Bishops in their Chur­ches, who are here first admonished according to Christs directions, Mat. 18. 15. and so again a second time, 2. Thess. 3. 12. and if they reform not are then to be censured and excommunicate, 2▪ Thess. 3. 6. But [Page 674] the Context in that place seems to refer to one particu­lar kind of irregularity (contrary to the expresse orders of the Apostle there, v. 10.) viz. living idlely, giving over the workes and duties of their callings, v. 11. which beside the disobedience to his orders, was lite­rally also a forsaking their colours, [...]leaving that rank wherein they were placed by God; and so there v. 7. [...] is set opposite to labouring, v. 8.

e Note: [...] V. 22. Appearance] The word [...], which is or­dinarily rendred appearance, is known to signifie (as the Latine species among authors,) kind, or sort. Thus they that interpret it otherwise, acknowledge the Syri­ack to render it. And so the meaning of the place will be, [...], from all sort, or the whole kind, of evil, from all that is truly so, be it never so small, according to that of Ribbi in Pirche avoth c. 2. [...] be as carefull in the keeping a light, as an heavy commandment. Thus the place seems to be understood by Saint Basil, who opposes [...] every kind of evill to [...], which will upon trial bear the touch, on the be­ginning of the Prov. [...], A good merchant will keep that which is good, unadulterate metal, but will abstain from all king of evil, or adul­terate; not from that which appears ill, if it be not, for to what purpose then is his skill or touchstone? but from that which is ill, whatever it appear. So Theophy­lact, [...], fly from all simply, not from this or that, from every lying prophet and from every sinne. SoBib. Pat. Graec 1. [...]. p. 50 [...]. E. Leontius de sect. [...]. speaking of the heresie of the Manichees, which chose the worst things [...] out of each heresie, he addes, [...], it abstains not even from Idolatry, nor from any sort (not shew or appearance, but kind or sort) of evil.

f Note: [...] V. 23. Whole spirit and—] The [...], the all, or whole of you, the intire or complete man is here divided into three parts, spirit, soul, and body. There seems to be a particular mention of each of these in the creation, [...] Gen. 2. 7. First [...] the dust of the earth, that visible masse, the flesh or members, [...] that is, the body: then secondly, [...] the living soul, the animal or sensitive faculty, common to man with beasts and other sensitive creatures, and that is [...] the soul, which therefore in the New Te­stament ordinarily signifies the life, Luk. 12. 20. [...], they require thy soul, that is, thy life, from thee. So Matt. 10. 39. and 16. 25, 26. and elsewhere. [...] See c. 2. 8. Thirdly, [...] the breath of life, the rational faculty capable of divine illumi­nation, and so called [...] the spirit, or that which was at first breathed into man by God, and returns im­mortal into his hands again. And so this may be the full meaning of the words, your spirit, soul and body, that is, your rational, immortal spirit, your sensitive, mortal soul, and your body, the place of residence of both, which three make up the whole man, the [...] the whole of us; and so Marcus Eremita [...],P. 907. D. the three-parted hypostasis of body, spirit, and soul. But there is another notion of the word soul, which may possibly make a change in this matter: For the Hebrew [...] soul, Gen. 23. 8. is by the Chaldee pa­raphase rendred [...] the will, & so it must there signi­fie; for there Abraham communed with them, saying, If it be your soul (we render it mind) that is, your pleasure, your election or choise, (that is an act of the Will) that I should bury my dead out of my sight, hear me, &c. So Ps. 27. 12. the soul of my enemies, must sig­nifie the pleasure, and is rightly rendred the will of my enemies, so as they may deal with me as they please; and so the same phrase is again used Psal. 41, 2, So Deut. 21. 14. Thou shalt let her goe [...] accor­ding to her soul, that is, her will, whither she please, or choose, to goe, that is, freely, the will being that free faculty which chuses what it pleases, and accordingly the Septuagint read there [...] free to gee whi­ther she will. This Thalassius, Cent. 2. 27. calls [...] the practical soul, viz. the beginning of Action, for such the Will is. And that this is the no­tion of the [...] soul here, is the opinion of the most antient writers, Origen and Irenaeus, as shall anon ap­pear: And if it be so, then the word [...] body must be taken in a more comprehensive latitude, so as to contain the senses and sensitive appetites that are seated in the body, in the notion that the flesh and the members are opposed to the spirit. and the mind Rom. 7. and Gal. 5. And then this will be the division of the man, the flesh, or body, or sensitive, carnal appetites on one side, and the Spirit, or upper soul, the rational pro­posals on the other side, and the Will or choice, that freely inclines to one or the other of these as it pleas­eth. For the first of these three, the Fathers are wont to set [...] the passions, [...] sensual desire; [...] the common people of the soul in Maximus Tyrius, [...] the woman-part in Philo, [...] the child in us in Simplicius on Epictet. p. 70. and again p. 296. [...] the lower foot-part of the soul, by which the soul com­municates with the body, [...] the unreasona­ble affections generally among the Stoicks, and [...] unreasonableness, [...] the horse in Socrates, [...] the beast in Plotinus, or [...] the body enli­vened, [...] the beasts and fourfooted creatures of the soul, which still allure us to bestial things; [...], not of man as man (saith Nemesius de Nat. Hom. c. 1.) [...], but of the living creature primarily, and consequently of the man, in that man is a living creature. For the Spirit they set to [...] the leading faculty of the soul, [...] and [...] the intellectual faculty, [...] the rider of that horse in Socrates, [...], the paedagogue that modu­lates the irrational appetite, and sets it right to that which is profitable; in Simplicius, [...] the God in us; in Julian, [...], Orat. 2. p. 127. the chief part of the soul, the daemon that is given to every one, dwelling in the top of the bo­dy, and raising us from the earth to our kindred in hea­ven; the [...] the masculine part in Philo, [...] the man in others, the inward man in Saint Paul, and [...] the mind, [...] the understanding Mar. 12. 30. and [...] in the same sense v. 33. Be­twixt these two then, as in the middle of them, is placed [...], as that signifies the will, the elective faculty, cal­led by the Ancients [...] and [...], the will or choice. This Philosophy concerning the parts and division of man [...] Nemesius cites from Plotinus, [...], that the man is made up of three, body, soul, and mind; and he affirmes Apollinarius Bishop of Laodicea to have followed him in it. The same we may see in Ire­naeus l. 5. c. 9. together with the notion of [...] for the whole of you, which we have given. Sunt, saith he, tria ex quibus perfectus homo constat, Carne, animâ, spiritu, There are three things of which the entire, perfect man consists, flesh, soul, spirit. And again, anima est quidem inter haec duo, aliquando sub­sequens spiritum elevatur ab eo, aliquando autem con­sentiens carni decidit in terrenas concupiscentias, The soul is betwixt the flesh and spirit, and sometimes fol­lowing the spirit is elevated by it, sometimes consenting [Page 675] to the fl [...]sh fals into earthly concupiscences. So Origen l. 1. sup. Epist. ad Rom. Triplex hominis portio, Corpus, seu caro, infima nostri pars, cui per genitalem culpam le­gem [...]uscripsit peccati serpens ille vererator, quáque ad t [...]rpia provocamur, ac victi diabolo nectimur; Spi­ritus, quo divinae Naturae similitudinem exprimimus, in qua Conditor optimus de suae mentis archetypo aeter­nam istam honesti legem insculpsit digito, h. e. spiritu suo, hoc Deo conglutinamur, unúmque cum Deo reddi­mur; Porrò tertia, & inter ea media, Anima, quae ve­lut in factiosa republica non potest non alterutri parti­um accedere, hinc atque hinc sollicitatur, liberum habet utrò velit inclinare; si carni renun [...]ians ad spiritûs partes sese induxerit, fiet & ipsa spiritalis, sin ad carnis cupiditates semet abjecerit, degenerabit & ipsa in corpus. There are three parts of a man, the Body, or fl [...]sh, the lowest part of a man, on which the Serpent by original sin inscribed the law of sin, and by which we are tempted to filthy things, and as oft as we are o­vercome by the temptation are joyned fast to the devil; the Spirit, by which we expresse he likenesse of the divine Nature in which God from the pattern of his own mind engraved the eternal law of honest, with his own hand or spirit, by this we are joyned fast to God, and are made one with him; then the Soul, which is the middle betwixt these two, which as in a factious com­monwealth cannot but joyn with one or other of the former parties, being solicited this way and that, and having liberty to which it will joyn; If it renounce the flesh and joyn with the spirit, it will it self become spi­ritual, but if it cast it self down to the desires of the flesh, it will it self degenerate into the body. All most distinctly and largely to the same purpose, when the Soul or Will thus consents to the body or flesh, then lust is said to conceive & bring forth sin, Em [...] [...] [...] Jam. 1. 15 Thus the flesh or lower soul, like the harlot, solicites the Will, the middle faculty of the man, to impure unlawfull embraces [...], invites & aitract it with someplea­sant baite; [...] it hath obtained is consent, by this means it conceives sin, which, when by some de­grees it is grown to perfection proceeds from consent to act, from conception to birth, from act to delight, from delight to frequent iteration, thence to habit, from habit to obduration, and at last it self is able to bring forth again, it brings forth death: with which agrees that of the Poer, [...],’ Aeschyl. [...]. That which is sin in the field, is death in the harvest. And

[...]
[...],

Id. [...], Lust blossomes and fructifies sin, from whence comes a lamentable harvest. So again when the Spirit gets the consent and the embraces, the fruits of the spirit follow also. And soCent. 2. 27 Thalassius having compa­red the Will, under the title of [...], the pra­ctical soul, or beginning of action, to a woman, addes, [...], with which when the mind joynes, it brings forth vertue. To this is referred the spirits lusting against the flesh, and the flesh against the spirit, and many the like passages of the New Testament; and in Julian Or. 4. p. 267. [...], the double nature that is at strife, mingled together, viz. soul and body, one divine, the other dark and black, from whence, saith he, rises the [...] the strife & dissension in man.

THE note a SECOND EPISTLE OF PAƲL THE APOSTLE TO THE THESSALONIANS.

a Note: [...] THis second Epistle seems to have been written not many months after the former, about the 51. of Christ, whilst the Apostle yet remained at Corinth, or was removed to Athens perhaps. For having in the former express'd his intentions and desire to visit them again in Macedonia, 1 Thess. 3. 10, 11. it no where appears that he did find an opportunity to doe so; and then it is not improbable, that being by the interveniency of affairs, and perhaps of dangers, hindred from making good his resolution, he should thus hasten to send this Epistle to supply that defect, to confirm their minds, and to correct an errour which he saw they were in concerning that coming of Christ, (mentioned in the former Epistle c. 2. 16. and 5. 3.) for the acting revenge upon his enemies the Jews, which they either from the words of his Epistle (see ch. 2. 2. note c.) or by some other means, had perswaded themselves would come more speedily that in truth it was likely to come. The ill consequence of this mistake the Apostle foresaw, viz. that if they depended on it as instant, [...], and should find their hopes of immediate deliverance, which was to attend it, frustrated, this would be sure to shake their faith and their constancy. And therefore discerning their error, he thought it necessary to rectifie it, by mentioning to them some things which were necessarily to be precedent to it, and reminding them that this was exactly accor­ding to what he had told them when was among them. And this is visibly the summe of the two first chap­ters, the third being enlarged occasionally to some particulars.

CHAP. 1.

1.PAUL and Silvanus and Timotheus unto the Church of the Thessa­lonians,see 1 Thess. 1. 1. in God our father, and the Lord Jesus Christ.

2. Grace be unto you and peace from God our father, and the Lord Jesus Christ.

3. We are bound to thank God alwaies for you, brethren, as it is meet,that [...] because that your faith groweth exceedingly, and the charity of every one of you all to­ward each other abounde h.]

Paraphrase 3. We count our selves bound to give God especial thanks for his mercy and grace afforded you, by the help of which it is that your adherence to the Christian faith grows every day more constant, for all your persecutions, ch. 2. 14. and so also your mutual love and charity, unity and amity one toward another, without any breach or schisme among you.

4. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye indure.]

Paraphrase 4. And accordingly we ex­presse our joy by boasting of you to other Churches of Christians, that you have with great patience enduied fore persecutions, and yet continued firm and constant in all.

5. Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the note a kingdome of God, for which ye also suffer:]

Paraphrase 5. Which is a notable means of evidencing the great justice of God's providence, and dispensations of the things of this world, when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ, and so to the making you capable of that glorious delive­rance which Christ will shortly work for all that adhere to him, when the unfaithfull and cowardly are destroyed with the per­secutors. And indeed this is it for which they persecute you, as they have done us, that we professe to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies, and rescuing the persecuted out of their calamities:

6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;]

Paraphrase 6. It being most just with God to punish your persecu­tors, to deal with them as they have dealt with you;

7. And to you who are troubled, rest with us, when the Lord Jesus shall be note b re­vealed from heaven with his mighty Angels,]

Paraphrase 7. And to give you, in pro­portion to your sufferings, a participation of ease and joy with the Apostles of Christ, at that glorious coming of his to the punishing of his enemies fore­told Mat. 24. with those notable messengers and ministers and executioners of his power (see note on 2 Pet. 3. d.)

8. In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ,]

Paraphrase 8. In rendring a most se­vere vengeance to all the ob­durate Jewes, and wicked carnal heretical Gnostick Christians,

9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power,]

Paraphrase 9. Which shall be finally destroyed by the judgment of God, at his powerfull appearance in vengeance against his crucifiers.

[Page 677] 10. When he shall come to be glorified in his saints▪ and to be admired in all them that believe, (because our testimony among you was believed) in that day.]

Paraphrase 10. At which time also he will shew miraculous acts of mercy to all pious faithfull Christians, to deliver them (and so consequently you, who have received the Gospel preached by us) in the day of his vengeance on his enemies, see note on Heb. 10. a.

11. Wherefore also we pray alwaies for you, that our God wouldmake you worthy [...] count you worthy of this calling, and fulfill all the good pleasure of his goodnesse, and the work of faith with power,]

Paraphrase 11. To which purpose we pray for you continually, that God will by his grace enable you to walk worthy of that high calling or privilege, that of being Christians, owned and vindicated by him, and powerfully accomplish and complete in you all the good works and fruits of faith and patience, which may render you acceptable in his sight,

12. That the name of our Lord Jesus Christ may be glorifiedamong [...] in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.]

Paraphrase 12. That Christ may have the honour of your patience, and you be rewarded for it, according to the great mercy and goodnesse of God in Christ Jesus.

Annotations on Chap. I.

a Note: [...] V. 5. Kingdome of God] That the kingdome of God signifies the state of the Gospel or Christian profession, appears oft in the Gospels, especially in the parables of Christ; when the kingdome of God is likened to a net, to a pearl, &c. and to that the addition of [...] for which ye suffer, may here seem to incline it, but the [...] that goes before is not well appliable to that. For that signifying to be vouchsafed, or thought worthy, to have their parts in it, or to have it bestowed upon them, it must referre to somewhat yet future, which through the mercy of God should be bestowed upon them; and then that, whatsoever it is be­ing hoped for and depended on by them, it may well be said that they suffer for that, that is, either for the professing that hope of theirs, whereby the malice of others is provoked against them, or at least in hope or intuition of it. Two other notions therefore there are of the kingdome of God: first, that of reigning with Christ in endles [...] bliss in another world; and secondly, the exercise of Christs regal power, which was then so oft foretold to be approaching, in destroying his ene­mies, and preserving his faithfull subjects, according to that double office of a King, Rom. 13. of avenging of offenders, and rewarding them that doe good. Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows, where it is said, that it is just with God to re­pay tribulation to their persecutors, and to the perse­cuted [...] relase, [...] refreshment from the persecutions under which they had been. This was it that the Apo­stles had foretold them in their preachings (see Note a. on the title of the Epistle to the Romans) and the bene­fits and fruits which they had been promised upon their perseverance in the faith through all their perse­cutions, not excluding their eternal reward (but suppo­sing that for the future, and in case they did not outlive the present distresses, 1 Thes. 4. 13.) but withall giving them into the bargain this assurance of an eminent de­liverance here, halcyonian daies of rest to the Church upon the dest [...]uction of their persecutors, according as it fell out in Vespasians daies, after the destruction of the Jewes. And this the Apostles professed to expect, and so did the Orthodox Christians generally: and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also; and so it was literally [...], for this a­vowed expectation of this kingdome thus understood, they suffered persecution.

b Note: [...] V. 7. Revealed] [...] the revelation of Christ, as the coming of Christ, is a phrase of a doubtfull signification, sometimes signifying the com­ing to the final doom, but sometimes also that coming that was described Mat. 24. and was to be within that generation. And so sure it signifies in several places of S. Peter, 1 Pet. 1. 7, 13. and chap. 4. 13. and the [...], the deli­verance ready to be revealed in the last time, ch. 1. 5. the destruction of the Jewes being the time of the de­liverance and escaping to the Christians that were per­secuted by them, (see Rom. 13. 11.) So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a wit­ness of the sufferings of Christ, addeth he was also [...], partaker of the glory that should be revealed, that is, present at the transfiguration, where by Moses and Elias were re­presented and declared the glorious consequents of his crucifixion, that is, the destruction of his crucifiers, and deliverance of his faithfull disciples; see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies, where the vengeance on the oppressors that is, the crucifiers of Christ, and perse­cutors of Christians, is described, and an appendix of that rest and release to the oppressed, which is that [...] deliverance, so oft promised to them that per­severe and endure and outlast those persecutions, and that [...] v. 10. in that day, which is the no­tation of that time of vengeance upon the Jewes; see Heb. 10. a. As for the mentions, first, of the Angels, secondly, of the flame of fire, thirdly, of the everlast­ing destruction which may here seem to interpret this revelation of Christ, so as to signifie the day of the ge­neral doom; It is evident first, that the Angels being ministers of God in executing his judgments on nations, this remarkable vengeance on the Jewes may well here, and is elsewhere [...]it [...]y express'd by his coming, [...] or re­vealing himself with, or by, his Angels. So Mat. 16. 27. and elsewhere often. See Note on Iude g. Then secondly, for the [...], [...] fire of flame, or flaming fire, that is ordinarily the expression of the appearance of Angels (he maketh his ministers a flaming fire, saith the Psalmist) and so adds little to the former. And secondly Gods judgments, if they be destructive, are ordinarily in prophetick phrase express'd by fla­ming fire; [...] see Mat. 3. 12. Thirdly, for the [...], that signifies an utter destruction: when of the chaffe it is said, Mat. 3. 12. that it shall be burnt with unquenchable fire, it referrs to the custome of winnow­ing, where the fire being set to the chaffe, and assisted with the wind, never goes out, till it have burnt up all. Mean while not excluding the eternal torments of hell fire, which expect all impenitent sinners that thus fall, but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multi­tudes at once in this life. And that this is the meaning of the [...] everlasting destruction here, appears by all that here follows in this chapter, the time assign'd for it, [...], &c. when Christ shall come (the ordinary expression of this his vengeance on his crucifiers) to be glorified in his saints, and to be admired among all believers in that day; which that it belongs to somewhat then approaching, and wherein those Thessalonians were then concerned (not [Page 678] to t [...]e general judgement, yet future) is evident by his prayer for them▪ that they may have their part in that great favour of God, v. 11. and that the name of the Lord Iesus may be glorified [...] among them to whom he writes, [...] and that they may be glorified in▪ or through, him, by this remarkable de­liverance, which should shortly befall them which were now persecuted.

CHAP. II.

1. NOW we beseech you, brethren,concerning the note a by the note b coming of our Lord Jesus Christ, andour by our gathering together unto him,]

Paraphrase 1. But now, brethren, con­cerning that famous coming of Christ so often spoken of ch. 1. 5, &c. (and mentioned to you by me 1 Thess. 5. 1.) for the destroying and cutting off the cruc [...]fiers of Christ and persecutors of Christians (see note on Mat. 24. b.) the thing which is justly looked on by you as the period of your miseries and persecutions, so universally caused by them, and which consequently will be attended with the plentifull coming in of disciples to the Christian profession, and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us, (see note on Rev. 1. d.) concerning this matter, I say, I be­secch you,

2. That ye be not soon shakenfrom you [...] opinion [...] in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ note c is at hand.]

Paraphrase 2. That ye be not remo­ved out of the truth (which ye have already been taught, and believed from Christ and us) either by the pretended or misunderstood revelations or inspi­rations of some, or by any thing said to you by me when I was with you by word of mouth, or by that which I wrote to you in the former Epistle, ch. 5. 2. as if it were our affirmation, that this now were the period of time wherein the day of the Lord, his coming to judge and destroy the Jewes, were instantly a coming; l foresee the danger of this mistake to you, that if you believe this and find your selves confuted by the event, it will be matter of great trouble to you, and may possibly shake your constancy, and tempt you to disbelieve our Gospel, and forsake your profession.

3. Let no man deceive you by any means; for the depar­ture must needs come first that day shall not come except there come a note d falling away first, and that note e man of sin be revealed, the son of per­dition,]

Paraphrase 3. And therefore let not this cheat by any artifice be put upon you, being of so dangerous importance, if you believe it to be taught by us; but resolve on this, that before that come, first there must be, accor­ding to Christs prediction, a great departure or defection from the faith to the heresie of the Gnosticks, (or perhaps this may be the meaning of the departure, that in the order and method of things foretold by Christ, one thing must solemnly precede, the Christians breaking off their compliance with the impenitent Jews, leaving them as obdurate, and departing avowedly to the Gentiles, Mat. 24. 13.) and secondly, Simon Magus, that wicked Impostor, and accursed person owned to ruine, together with his followers: he Gnosticks, shall shew themselves in their colours, having for some space concealed their malice;

4. Who opposeth and exalteth himself above all that is called God, orworship that is note f worshipped; so that he as God note g sitteth in the Temple of God, shewing himself that he is God.]

Paraphrase 4. He, I mean, who op­poses himself against Christ, setting himself up (and be­ing acknowledged by the Samaritanes and others) for the chief or first God superior to all other Gods, and accordingly is pub­lickly worship'd by them, and assumeth to himself distinctly that he is God.

5. Remember ye not that when I was yet with you, I told you these things?]

Paraphrase 5. If you remember, this very thing I foretold you, when I was among you preaching the Gospel, and therefore in any reason I must not now be interpreted to any contrary sense, v. 2.

6. And now ye know what note h withholdeth, thatthat he be revealed, [...] he might be revealedin his own season, [...] in his time.]

Paraphrase 6. And now you cannot but discern what 'tis which makes some stop in this businesse, their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come. The peculiar season will be when the Apostles have given over preaching to the Jewes, as hopelesse and refractary, and so goe to the Gentiles, Mat. 24. 13. and consequently break off that more tender com­plyance with the Jewes; For as long as that holds the Jewes will not be so sharp against the Christians, and consequently 'twill not be yet so sit a season for the Gnosticks to discover their venome against them.

7. For the note i mysterie of iniquityis already acted [...] doth already work,only there is that with­holdeth as yet, [...] onely he who now let­teth will le [...], untill he be taken out of the way:]

Paraphrase 7. And therefore though this sort of men be already formed into a sect, under their ringleaders Simon and Carpocrates, &c. yet at this time 'tis carried more closely, they are not broken out into such open renouncing of, and opposition to Christ and Christians, they have no occasion as yet to side with the Jewes against the Christians, nor shew of quarrel whereupon to exasperate the Jewes against them, because the Christians walk warily and doe nothing contrary to the Mosaical Law, which is the thing which holds them from breaking out, v. 6. But as soon as ever that which withholdeth is removed, that is, as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles, give over the Jewes, and permit not Christians to Judaize, but call them off from observing the Law,

8. And then shallthe wicked one note k that wicked be revealed, whom the Lord shall consume by the breath of his own mouth [...] with the spirit of his mouth, and shall destroyby the ap­pearing of his own pre­sence [...] with the brightnesse of his coming,]

Paraphrase 8. Then immediately shall this sect of Gnosticks shew it self, joyn with and stirre up the Jewes, and bring heavy persecutions upon the Christians, and (having this opportunity to calumniate them to the Jewes) be­have themselves as their professed opposers. And Simon Magus shall set himself forth in the head of them; whom, as a profest enemy of Christ, Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter: and for all the Apo­statizing Gnosticks that adhered to him, they shall be involved in the destruction of the unbelieving Jewes, with whom they have joyned against the Christians.

9. Even him whose coming is after the working of Satan, with all power, and signes, and lying wonders,]

Paraphrase 9. This person, whom now I speak of, and his followers are such as by Magick doe many strange things to deceive men into an admiration of themselves,

10. And with all deceivableness of unrighteousness, in them that perish, because they received not the love of the truth, that they might be saved.]

Paraphrase 10. And by baits of lust, &c. they work upon the gene­rality of wicked carnal Christians, and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel, but preferring the satisfaction of their own humors, and passions, and prejudices, Joh. 8. 45. before the doctrine of Christ, when it came with the greatest conviction, and evidence, and authority among them, Tit. 2. [...]1.

11. And for this cause God shall send themdeceitfull [...]o king [...] strong delusions, that they should believe a lie:]

Paraphrase 11. And this is the cause why God suffers meer Magi­cians to deceive them by false miracles, and by that means to bring them to believe all kind of falsnesse, false gods, false waies of worship, deceitfull, cheating, false miracles to get autority to those and all manner of heathen, licentious, vicious practices, the consequents of those errors, and the most contrary to Evangelical truth:

[Page 679] 12. That they all might bejudged [...] damned who believed not the truth, but had pleasure in unrighteousnesse.]

Paraphrase 12. That so filling up the measure of their obdurations, they may fall under condemnation, or be judged and discerned to be what they are, impenitent infidels, and accordingly re­markably punished.

13. But we are bound to give thanks alway to God for you, brethren, beloved of the Lord,that he [...] because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth,]

Paraphrase 13. The more of truth there is in all this, the more are we bound to blesse and praise God for his goodnesse to you, brethren, that he hath been so favourable to you above others, as to appoint the Gospel to be preached to you, and you to be called to the faith of Christ so early (so these being Jewes at Thes [...]alonica are said to have be­lieved before others, Ephes. 1. 12.) and so to be taken out of that wicked generation by the preaching of the Gospel, and that grace which is annex'd to it, and by your receiving of the truth (by which means you are safe both from the Apostasie v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jewes and Gnosticks, v. 1, 8, & 12.)

14. Whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.]

Paraphrase 14. Unto which honour and advantages God hath by our preaching advanced you, that thereby ye might have your parts in all the glorious effects of Christ's power in his servants, and over his enemies.

15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our Epistle.]

Paraphrase 15. To conclude therefore, Doe you, brethren, take care to retain constantly all the doctrine which I have (both at my being with you for the preaching of the Gospel to you, and since in mine Epistle) delivered to you, all such, I mean, as I have truely told or written to you, not such as are unduly put upon you under that pretence, v. 2.

16. Now our Lord Jesus Christ himself, and God, even our father, which hath loved us, and hath given us everlasting consolation and good hope through grace,]

Paraphrase 16. And I beseech that Lord and Saviour of ours, Jesus Christ, and God the Father, who out of his meet love to us hath thus given us his Son, and through him afforded us matter of endlesse comfort, even the hope of eternal joyes to reward our temporary sufferings, and revealed this to us in the preaching of the Gospel (see note on Heb. 13. c.)

17. Comfort your hearts, and stablish you in every good word and work.]

Paraphrase 17. That he will now in your tribulations and persecutions refresh and cheer you up, and confirme you to persevere stedfast and constant in the professi­on of the truth, and in all Christian practices.

Annotations on Chap. II.

a Note: [...] V. 1. By] The Preposition [...] is oft taken in the notion of [...], of, or about, or concerning, or for, as that denotes the matter of the ensuing discourse, as when we say in English, Now, for such a matter, or point, or question, which is the form of entring upon any dis­course. And thus it seems to be understood here, ma­king the coming of Christ, &c. the things which he pro­ceeds to discourse of, which having been touched upon in the former Epistle c. 5. 1. (and, it seems, that which was said in that Epistle, misunderstood by them in some circumstances) he proceeds, as in a known mat­ter, to speak of it, and so [...] will be best rendred, con­cerning.

b Note: [...] Ib. Coming of our Lord] [...], the co­ming of the Lord, hath been at large explained, Note on Mat. 24. b. to signifie the coming of Christ as a Judge to destroy the Jewes, (as Psal. 96. 13. For he cometh, for he cometh to judge the earth, and as Psal. 97. 5. the hills melted like wax at the presence of the Lord, the very [...] here,) and by that means to rescue those that were persecuted by them: and this is by Saint Iames c. 5. 7, 8. called by this ti­tle, [...], the coming of the Lord, and that then [...], approaching, and farther expressed v. 9. by the Iudge standing before the doores; and so there is little reason to doubt but that it so signifies here. 'Tis true indeed that 1 Thes. 4. 15. [...], the coming of the Lord, is used for the final day of doom; but the phrase here appears not to referre to that place: for after the description of that to the end of that fourth Chapter, the Apostle c. 5. begins [...] but concerning the times and seasons, as of somewhat which was then approaching, and presu­med to be sufficiently known among them, and on that subject he tels them, that they know that the day of the Lord cometh as a thief in the night. Now to this co­ming of the day of the Lord it is that the Apostle here refers, in this second Epistle (that which he had said of it in the first Epistle, and particularly the [...] suddain destruction v. 3. being misinterpreted by some of them, and changed into [...] the day of Christ is instantly approaching) as may appear by the end of the second verse, where the very phrase is used, the day of the Lord, which there­fore is to be taken for the interpretation of [...], the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgement of Christs upon the Jewes (see Note on Rom. 13. d.) And then the [...] [...] our assembling to him, must be proportionably explained to signifie that grea­ter liberty of the Christians to assemble to the service of Christ, the freedom of Ecclesiasticall assemblies, which was a consequent of that great judgement on the persecutors in the times of Vespasian and Titus. See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together, an effect of his receiving them into mercy; is his giving them the liberty of the Tem­ple and his service there. And so [...], the assembling of themselves, Heb. 10. 25. is their meet­ing together in the publicke service of Christ. And this, as it was an happy consequent of this deliverance, so was it to be used as a solemne means of expressing their gratitude to Christ, who had thus delivered them, and so was peculiarly a gathering together [...] to him.

Paraphrase 6. [...]

c Note: [...] V. 2. Is at hand] The word [...] here notes the immediate approach of this day, or the instant coming of it. So [...], the things just at hand, Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to [...], the things to come, which were future, but after some time, not so immediately to come to passe. And this being the direct and exact notion of the word, is a key to the whole matter. For that this day was [...], drawing neer, had been oft affirmed by the Apostle, and as Lactantius saith (see Note on title of the Epistle to the Rom. a) commonly foretold by Peter and him in all their preachings, and 1 Thes. 5. 1. he had farther given them warning, that it would come as a thief in the night, that is, on a suddain, un­observably, or unexpectedly. This it seems was mistaken by them, and the suddainnesse and unobservablenesse of it when it should come, interpreted by some to de­note the immediate, instant approach of it, at that time wherein he spake. This error of theirs they founded on three things: first, on the Revelations which some had received in this matter, and which were understood to this sense; [...] which it the meaning of [...], by [Page 680] spirit, the spirit of prophecy, either truley such, or pre­tended to be such; secondly, on the discourses and affir­mations of S. Paul. when he was among them, which is the meaning of [...] by word of mouth; [...] third­ly, on the words of his former Epistle, [...] where he had said c. 5. 2. that it cometh as a thief in the night, and that when they said, Peace and safety, [...], then a speedy distruction invadeth them; [...] which last they interpreted, as if he had said, [...], that it were now instant, or present at hand, and so founded their doctrine upon Saint Paul: which is the meaning of [...], as if we had thus taught, [...] either by word of mouth, or hy that Epistle, or by both, that this day of the Lord was now instantly a coming: where, as the mistake was no more then by interpre­ting [...] by [...] the approach when they said, Peace, that is, when they least look'd for it, by the be­ing now immediately at hand, so it was an error of ill consequence, and directly contrary to what the Ap [...]stle had taught them, when he was with them, v. 5. and therefore their embracing it was justly branded by him with the title of [...] being suddainly shaken from the sense, [...] understanding, or notion of that coming, which he had imparted to them. And be­sides it was a mistake that he foresaw would shreud­ly disturb them, when looking for it according to that belief, they should find themselves defeated, and so [...]te tempted to call the Apostle truth in question from whom they took themselves to have it. And as this would be apt to give them doubts of the truth of the whole Gospel, which they had believed on the same authority, so would the sharpness of the present perse­cutions be in danger to shake them quite out of their constancy, when they found themselves thus deluded in their expectation of relief; and this is the meaning of [...], [...] being troubled. And accordingly we finde in S. Peter 2. Epist c. 3. v. 4. that many thinking Christs promise broken concerning this his coming went over to the Gnosticks, joyned with them in infidelity and carnality, walking after their own lusts, and saying, Where is the promise of his coming?

d Note: [...] V. 3. falling away [...] That [...] in its natural signification imports no more then ab [...]ecssion or departure, is clear by the Verb [...], from which it immediately comes. So Act. 15. 38. when 'tis said of John [...], sure it signifies no more then that he had departed from them, not from the faith of Christ in our modern notion of Apost [...]sie; and in that place the Kings MS. reads [...], which is a Verb made from [...] Apastate, and yet there sig­nifies no more then leaving, or forsaking their compa­ny, not the faith of Christ at that time. Thus the word is used distinctly in this matter of Moses's Law, Act. 21. 21. [...], thou teachest the Jewes in Asia &c. 10. forsake the Mosai­cal Law. [...] And therefore it is possible that the word [...] here may signifie either, first, this departing of the Apostle from the Jewes, leaving them and depar­ting to the Gentiles, which was indeed a great provo­cation to the Jewes to presecute them most bitterly, and so might be made use of by the Gnosticks as the oppor­tunity most fit to exasperate the Jewes against them; or else secondly, the departing of the believing Jewes from the Mosaicall observances, Circumcision, &c. and this also sharpned the persecutors against them. And so Saint Luke uses the word [...], Act. 19. 9. of Paul, when the Jew were hardned and disobedient, and spake evill of that way before the multitude, [...], [...] he departed from them, and sepa­rated the disciples, that is, he (and the Christian belie­vers) forsook and separated from them, and betook himself to the Gentiles of Asia; and so at other times he did, Act. 13. 46. and finally, Act. 28. 28. And to this the Apostle seems to exhort the Hebrew belie­vers, Heb. 13. 13. Let us therefori come forth to Christ without the camp, make an expresse separation from the unbelieving Jewes, bearing Christs reproach, that is, although we be perse, uted by them for doing so. But besides these, there is the ordinary vulgar notion of Apostle, which may very probably be meant here, a notable discernable ap [...]stat [...]zing of Christians to that ab [...]minable impiety of the Gnosticks, of which Saint Paul 1 Tim. 4. 1. affirmes [...], some shal apost atize from the faith, giving tar to deceitfull spirits; and this, saith he there, the spirit saith expressly, that is, Christ hath distinctly foretold, Mat. 24. 10. And then shall many be scandalized, that is, fall off from the faith, and false prophets shall arise and deceive many, v. 11. and the love of many shall grow cold, v. 12. contrary to the enduring to the end. And this there as the immediate forerunner of that great day; for, as it there followes v. 14. Then shall the end come. And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God; and they that did so, he saith they doe [...], draw back, or fall off, un­to perdition, Heb. 39. 22. And (besides that by these warnings and intimations (see Heb. 12. 15.) it appears that many did, according to Christs prediction, fall off) it is farther most certainly known that Samaria, wh [...]ch was the first-fruits, as it were, unto Christ, af­ter his ascension, and embraced the faith universally, Act. 8. 12, 14. did also, by the subtlety of Simon Ma­gui and the Gnosticks, fall off from their first faith to that abominable Heresie. And so this may very fitly be here referred to by the Apostle, as that which must necessarily come to passe before the coming of this day.

e Note: [...] lb. Man of sin] [...], the man of sin, is here the denotation of a very wicked sort of people: and though it be in the Singular number, must not yet, in any reason, be confined to a single person, but to some one or more ring-leaders, and their followers. Thus we know [...] Christ signifies him as he is the head of his Church, [...] and is sometimes used to signifie the whole society of Christians (see Note on Cal. 3. d.) And so' [...] Antichrist i [...] sure no single person, [...] considered alone, but in conjunction with his follow­ers. And in this latitude proper names of persons are prophetically used to signifie people, [...] Jezibel for this heresie of Gnosticks, the whole set of them, (see Note on Rev. 2. n.) and many the l ke. And accordingly here it cannot be strange that the [...], the man of sin, should signifie more then one single per­son. viz. Simon and the Gnosticks. So likewise for all that follow, [...] the son of perdition (one fit and sure to be destroyed, [...] as [...] the son of death, one that shall surely die▪ [...] 2 Sam. 12. 5.) [...] he that opposeth himself, (a circumlocution of Anti­christ) and [...] the wicked one, v. 8. [...] All which are here set to denote that impious sect under him, which is known by the antients by the title of [...], the first-born of Satan, that accur­sed Simon the Magician. That 'twas some Magician is clear by what is said of him v. 9. of the working of Satan evidenced in him, [...] &c. v. 10. in all power, and signes, and lying wonders: and accordingly saith Theophylact, [...], 'tis a man that hath Satan in him working by him, (which one beside many other circumstances suffici­ently prove that it was not Caius, or any other of the Roman Emperors, as some have conceived.) And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius's reigne mentions his coming to Rome, and there describes him [...], [Page 681] (words directly parallel to this ninth verse) doing such miracles there by the helpe of the devils, that he was taken for a god, and accordingly had a statue erected betwixt the two bridges built on Tiber, with this inscription, Simoni Deo Sancto; and, saith he, almost all the Samaritans, and some of other nations, con­fessed him [...], the first, or principal God, and accordingly worshipped him [...], with all sorts of sacrifices, and with him also Helena (which went about with him, but had before been a prostitute strumpet in Tyrus) calling her [...], that first cogitation that proceeded from him, a kind of Pallas out of Jupiters head. Of him we may read at large in Irenaeus, and by both see how truly not only that title belongs to him (given to him by Euscbius) that he was [...] the ring-leader of all the heresie that crept into the Church, and so of the Apostalie here spoken of among the Samaritans, and of all the doctrines and practices of the Gnosticks quickly following in the Church, but also how perfectly appliable to him is that which is here added, that he exalted himself a­bove all that is called God, or worship, &c. For before his Baptisme it is said of him Act. 8. that he was by all the Samaritans cried up to be [...] (or, as the MSS. read, [...], the divine power, which is called great, that is, the Divine Majesty, cal­led diversly by several nations, but by all acknowledg­ed as the greatest and supreme Deity) and after the seigned reception of the Faith and Baptisme, he did not lessen, but rather increase his pretensions. And accor­dingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos, uti & ipse gloriosus vi­deretur esse. A Claudio Caesare statuâ honoratus esse dicitur propter Magiam. Hic igitur à multis quasi Deus glorificatus est, & docuit semetipsum esse qui a­pud Judaevs quasi Filius adparuerit, in Samaria autem quasi Pater descenderit, & in reliquis Gentibus quasi Spiritus S. adventaverit. Esse autem se sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, & sustinere vocari se quodeunque eum vocant homines. Simon Magus set himself to contend against the Apostles, that he also might appear glorious. He was for his Magick honoured with a statue by Claudius Caesar. He was glorified by many as a God, and taught that him­self was he that appeared as the Son among the Jewes, that in Samaria he descended as the Father, and in other nations came at the Holy Ghost. That he was the most sublime virtue, that is, he which was the Father over all, and that he was content to be called by the high­est titles that any man did call him. And so saith Ter­tull. de Anima, Simon (speaking of Helena his prima ennoia by which he created the Angls and powers which made the world, and whom he called also the lost sheep, because of her having been in a brothel-house) saith that ad hanc descendit Pater summus, to her descended the supreme Father, (calling himself by that title) and having carried her back to his palace, exinde ad hominum respexit salutem, from thenceforth had all care to the salvation of men. Again that statue of his was made, saith Irenaeus, ad siguram Jovis, af­ter the figure of Jupiter, and Helena's after the figure of Minerva, and these, saith he, were worshipped by men. And at last among the doctrines of his followers, Saturnilus and Menander, he sets down, Judaeorum Deum unum ex Angelis esse, c. 22. that the God of the Jewes was one of the seven Angels that made the world. Ipsum verò Simonem unum Patrem esse qui fe­cit Angelos, Archangelos, Virtutes, Potestates, But that Simon himself was the only Father that made the Angels, Archangels, Virtues, and Powers. So clearly making himself superiour to the God of the Jews, and indeed creatour of him. So saith Justin Martyr Apol. 2. [...] (see Note b. on Jude.) Now for the [...], this mans and these Gnosticks revealing themselves, that signifies their putting off that disguise of Christi­anity under which they v [...]iled themselves a while, and setting up, he and his followers, professedly against Christ and his Apostles. For Simon himself, that at first he was baptized and made a shew of being a Chri­stian, hath appeared Act. 8. but this without any since­rity at that time, any [...], genuine purpose of change, saith Cyril of Jerusalem, Cat. 1. After this he went on in his way of deceiving the people by his forceries, as appears by his desiring to buy the power of working miracles from the Apostles; and being deni­ed that, soon after he set up and opposed himself a­gainst Christ, and accordingly is here called [...], [...] the adversary, or, he that opposeth himself, and by S. John, [...] the Antichrist, which is the same. [...] And about the time of erecting the statue to him at Rome, being by the preaching of the Gospel driven out of that city, it was some space of yeares before he appeared there again in contestation with S. Peter; which may passe for his revealing of himself, that at the writing of this Epistle was yet future. And accor­dingly Theophylact, speaking of the mystery of iniquity, [...], saith he, [...], the mystery of iniquity was already begun, for Simon and Nicolas leaders of heresies did work the works of Antichrist. As for the Gnosticks, the followers of him, and other such leaders, thus it was: The Jews persecuting the Christians, and those persecutions shaking the faith of many, and the Gnosticks keeping themselves safe from those persecuti­ons, by forswearing of Christ in time of danger from the Jewes (as they sacrificed to Idols, to secure them from the Gentiles) and having other carnal baits, all manner of filthinesse to invite carnal and fearfull per­sons to their party, did soon draw all Samaria from Christ, and so, whereever Christianity was planted in other parts, at Rome, in Asia, &c. corrupted the belie­vers every where, so that many were polluted, or infe­cted by their poison, Heb. 12. 15. and at length join­ned with the Jewes in the greatest bitterness of persecu­ting the Orthodox Christians, first secretly, [...], as dogs that bite and bark not, saith Ignatius, and then they were the mystery here, but at last openly and avowedly, and that is the meaning of [...] the revealing this mystery. And this avow'd opposing and persecuting the Christians was to be a forerunner of that day of the Lord, and till that was come, the day was not yet instant, though neer at hand.

f Note: [...] V. 4. Worshipped] [...] in this place being joy­ned with [...] called God, not to distinguish it from the former, but with an [...], or, to explicate the for­mer, or to extend it farther then the former might be thought to extend, must signifie not the worship it self, but that which is worshipped, whatsoever that is. The nations and people of the world, all of them, acknow­ledged and worshipped somewhat which they called God, or Numen, but all false and Idol-nothings, save only the one Creator of heaven and earth; yet on these they bestowed those magnificent titles of God, and Great power of God, and other the like: and to compre­hend all those titles by which all those false Gods were known, this word [...], worship, or deity, or (by repeating the word [...]) all that is called worship or deity, is here used. And so the word is used by the Author of the Book of Wisdome, c. 14. 20. and rightly rendred, a God. So Act. 17. 23. [...], beholding your worships, that is, their [...] their idols, (so saith Theophylact, [...], worships, that is, Idols) and daemons, of which their city had and worshipped so many. For so v. 16. it is said of him that he did [...] behold that their city was [...] full of Idols, or false gods, and v. 22. that he did [...] behold again that they were [...] [Page 682] worshippers of more Idols or Daemons then any other city. So in Photius Ep. 162. [...], &c. not the worships, but the gods that are worship'd by the Grecians: and again, [...] he reproached his own God. And so 'tis truly here said of Simon Magus, that he did set himself up above all that is any where wor­shipped, true or false God, making himself the supreme Father of all, who had created the God of the Jewes, as appeared Note e.

g Note: [...] Ib. Sitteth in the Temple of God] What [...], to sit on the Temple of God as God, signifies, cannot now be difficult after the consideration of the former passages Note e. and f. For being owned by all Samaria as the supreme God, and worship'd, as was said, [...], by incense and sacrifices, &c. it cannot be doubted but these were performed to him in those places which had been set a­part to the worship of the true God; and so that is to sit or place himself in the Temple of God, [...], vaunting, or declaring, himself that he is God, assuming those honours to himself. Thus saith Iustin Martyr, Apol. 2. of some, that is, of him and Helena his strumpet, that they did [...], affirm themselves to be gods. And so Irenaeus, Docuit semetipsum, &c. He taught that he was God. See Note e. To this purpose it is that Iustin Martyr affirms that Claudius erected him a statue at Rome on Tiber, be­twixt the two Bridges, inscribed Simoni Deo Sancto, to Simon the holy God: Every such statue or image being, according to the Theologie of the Heathens, a kind of [...] or temple or chappel, where the God to whom the statue was consecrated was said to dwell. And al­though Petrus Ciaconius in Opusc. suspects this to be a mistake of Iustin, because about that place in Rome An. Dom. MDLXXIV. a basis of a marble statue was digg'd up with this inscription Simoni Sanco Deo Fidio sacrum, &c. yet the authority of Iustin, writing this so soon after to the Emperors of Rome, who could and would have discerned his falsity, if it had been such, will be abundantly sufficient to oppose to this conje­cture, especially when Irenaeus insisting on it soon after him, and Tertullian better acquainted with that city and story then to be thus imposed upon, have added their confirmations of it, and many writers of the Church of Rome after them continued the tradition un­questioned, till this conjecture set up against it.

h Note: [...] V. 6. Withholdeth] [...] here signifies to hinder, to restrain him that is there spoken of, that is, the [...], the impious proud adversary, Simon Ma­gus and his Gnosticks v. 11. from putting off their dis­guise, and revealing themselves in their colours, that is, cruell professed enemies to Christ and Christians: and by the addition here of [...] in his own sea­son, [...] some conjecture may be made what the [...] that which hinders signifies. For it being thereby ma­nifest that there was a season most proper for them thus to reveal themselves, the [...] must be the ab­sence or not approach of that season. Now what the Gnosticks season of shewing or revealing themselves was, appears by what hath formerly been said, viz. the Christians separating from the Jews. Till they did this, the Gnosticks wanted a pretence to exasperate the Jews, but then having that advantage they shewed themselves in their colours; and so this is their season of revealing themselves. And the point of time when this season came was, when the Apostles departed pro­fessedly from the Jews (see Paraphrase on Rom. 7. 1.) and not only gave over tempering and complying with them, but preaching to them also, as contumacious and hopeless, with a Behold we turne to the Gentiles. For this made the Jews to become implacable to the Chri­stians, to persecute them bitterly (see Eph. 3. 1, 13.) not only as contemners of Moses's Law, which inter­dicted that free commerce with the Gentiles, but as those that hated them, and thought them unworthy of the Gospel of Christ, Act. 13. 46. And from thence sprang the Apostasie of many weak Christians to this party, through this necessity of adhering to one side or other, either of persecuting with the Jews, or being persecuted with the Christians, the Apostle, Heb. 13. 13. calling the Christians to come from among them, to go out unto Christ without the Campe, bearing his reproach, [...] that is, to leave off the Jewish ceremonies, which now became obstructions and hindrances to the progress of the Christian faith, and to doe it though it brought all persecutions upon them. And according­ly all were now forced to make their choice and avow it, and so they did (to avoid the persecution from the Jews:) many profess'd themselves Jews, though they were not so by birth (nor circumcised many of them Gal. 6. 12. 13.) and then, having departed from the faith, soon proceeded to the greatest hatreds of them which did not, express'd the fiercest zeal against the Christians of any, according to Christs saying, that the Jewish Pharisaical Proselytes became doubly more the children of the devil then themselves (see Note on Mat. 23. e.) This then being the season of the Gno­sticks breaking out against the Christians, the absence of that season must consequently be the Apostles & Or­thodox Christians keeping faire with the Jews, and be­ing not yet departed to the Gentiles, their obsrving some ceremonies in compliance with, and in hope of gaining the Jews. This we know they did for some time, upon a double consideration: first, On hope of doing good upon the Jews by that means, (so Paul cir­cumcised Timothy, Act. 16. 3. and so he purified him­self Act. 21. 26.) and secondly, to avoid the persecuti­ons of the Jews, which it seems S. Peter did, Gal. 2. 12. fearing those of the circumcision. And as yet the Apostles, it seems, had not given over these complian­ces when S. Paul wrote this. And this, as long as it lasted, kept it from being a fit season for the Gnosticks to shew themselves, and so in all probability is the [...] here, [...] that which hindred, and the [...], ordinarily rendred, he that hinders v. 7. (which is in all reason the same, the Gender making no difference in this matter, and if it did, yet the [...] being appliable to the Law, [...], and not any necessary denotation of a person, and withall the Neuter as fit to interpret the Masculine, as the Masculine to interpret the Neuter) 'Tis true indeed, divers of the Antients expecting still some farther Antichrist continually, did phanfie the Roman Empire to be the [...] or that that hin­dered: But that was caused by looking for that as fu­ture which was some time past, and now out of their minds, and by the Apostles not mentioning what it was; which omission of his was occasioned by his ha­ving told them of it formerly, and supposing that they knew it sufficiently ( [...], and now ye know, &c.) so that there was no need of repeating it, and it seems they had been, at his being among them, so fully instructed in it, that he tels them 1 Thes. 5. 1. that he need not write to them of this subject.

i Note: [...] V. 7. Mystery of iniquity] It must here be explai­ned 1. what [...] iniquity, and 2. what [...] my­stery, and 3. what [...] acted here signifie. For [...], that may signifie no more then some great enor­mous sin or conjuncture of sins; and so will very fitly be applied to this sect of the Gnosticks, who were the vi­lest sort of people in the world, in respect of their abo­minable Lusts, Perjuries, joining with Idols, &c. But the notion which seems to be most proper to this place is somewhat superadded to all this, viz. their malicious bitter persecuting of the Orthodox Christians. This is the notion of [...] iniquity, Mat. 24. 12. upon the in­creasing of which many should be offended, v. 10. and their love of Christ, zeal to Christianity, should grow [Page 683] cold. And then it will be easie to conjecture what is the mystery of iniquity, viz. this villany in both parts of it, the vile sins of these men, and their bitter ha­tred to Christians, both somewhat disguised and kept secret, not profess'd and avowed, (because it was not yet seasonable) but yet acted underhand more wari­ly. And that is the meaning of [...] agitur; for the word is generally used in a Passive sense (see Note, on Gal. 5. b.) and so signifies this, which is spoken of, to be already acted, [...], hath received its beginning, saith Theophylact. And so in other the Epi­stles it is affirmed, that there were among them emulae­tions, contentions, strifes, seditions, confusion, and every evil work, all this together with the unclean abomi­nable sins, [...] [...], already, acted among them, but as yet more secretly and closely, only waiting their op­portunity to break out, and shew themselves at a time of the best advantage, when that compliance of the Christians with the Jewes, the observation of the Mo­saical rites (one of which was, that they that were Jews should not converse with those of another nation, Joh. 4. 9.) should be laid down, removed out of the way, the Apostles every where leaving the Jewes, and de­parting to the Gentiles, laying down the use of the Mo­saical rites, and calling their disciples to come out from the Jewes, as they doe Act. 19. 9. Heb. 13. 10, 13. Gal. 2, and 3, and 4, and 5.

k Note: [...] V. 8. That wicked] That [...] the wicked here is the same with [...] the opposer v. 4. there is no question; and that this was Simon and his followers hath been shewed (Note e.) and clearly appears by the character v. 9. that his coming is [...], according to the working of Satan in all power, and signes, and lying wonders, that is, that they used sorcery, and did many strange things (such prodigies as the Devil could help him to act) by that means, and as it follows v. 10. succeeded very prosperously among many hypocritical, unsincere, carnal Christians, who were (by their indulgence of lusts, and promise of im­munity from persecutions, and by the strangeness of their forceries, Simon undertaking to flie in the aire, &c.) corrupted and seduced by them. And this is far­ther described in the destruction, that upon this revela­tion of themselves should soon involve him and his. The relations of which are punctual among the anti­ents. Of Simon saith Arnobins adv. Gen. l. 2. Vide­rat currum Simonis Magi, & quadrigas igneas Pe­tri ore difflatas, & hominato Christo evanuisse. Vide­rant pondere praecipitatum suo, cruribus jacuisse prae­fractis: pòst deinde per latum Brundam, cruciatibus & pudore defessum, ex altissimi culminis se rursum praecipitasse fastigio. The chariot and fiery horses of Simon, with which this magician undertook to fly in the aire, were blown away by Peters mouth, & vanish'd at the name of Christ, and so he fell down, and brake his legs, and after some time was brought to Brunda, and through the torments and the shame became weary of his life, and cast himself headlong from the top of an high place, and so perish'd. Many other testimo­nies of this are elsewhere mentioned, (see Note a, on 2 Tim. 3.) And for the Gnosticks, his followers, 'tis Eusebius's affirmation of them l. 3. c. [...], In a moment they were ut­terly destroyed, the [...] swift destruction, foretold 1 Thess. 5. 2. And two means are here men­tioned by which this should be done, [...] first, by the breath of Christs mouth, secondly, by the brightness of his coming: the former noting the power of the Gospel in the mouth of the Apostles Peter and Paul, who con­tended with him personally at Rome, and brought ruine and shame upon him; and the 2d noting the vengeance that befell the Jewes by the Roman armies, at which time the Gnosticks, that sided with them, were destroyed also (see Note on 2 Pet. 2. 9. and Jude a.) And this seems to be so called 1 Tim. 6. 14. where he is charged to continue constant to Christ whatever combats he met with', [...] [...] untill the appearance of our Lord Jesus Christ, which was surely somewhat then approaching, that was likely to fall out in Timo­thy's life time, and which as he adds ver. 15. God, as the blessed and onely potentate, expressing his mercy and power together to all that adhere unto him, and as King of Kings, and Lord of Lords, subduing & bring­ing down the stoutest persecutors, should shew forth, [...] in those proper seasons, which he had ap­pointed for it.

CHAP. III.

1. Further­more [...] FInally, brethren, pray for us, that the word of the Lordmay run [...] may have free course, and be glorified even as it is among or toward [...] with you;]

Paraphrase 1. And as I pray for yourcomfort and constancy, ch. 2. 17. so it becomes you to be constant in prayer for me and the rest of the Apostles and ministers of the Gospel, that our prea­ching may be successfull and prosperous, meeting with no such obstacles as may hinder the progresse of it, but may be every where received, and obeyed, and honoured by the good lives of the believers, as it hath among you;

2. And that we may be delivered from note a absurd. unreasonable and wicked men; for all men have not faith.]

Paraphrase 2. And that we may be rescued out of the hands of these villanous hereticks the Gnosticks, that deal in all unnatural impieties, and are ready to oppose us wheresoever we come, & keep many from receiving the faith, and corrupt other hypocritical professors, and such there are in the world; all are not sincere.

3. But the Lord is faithfull, who shall stablish you, and keep you fromthe evil [...] [...] evil.]

Paraphrase 3. But for you, I trust in that God who hath promised to secure and defend you from being overcome with such temptations of these cunning diabolical hereticks.

4. And we have confidence in the Lord touching you, that ye both doe and will doe the things which we command you.]

Paraphrase 4. And through the grace of God watching over you, I am confident that ye will still continue to obey our advises to you, as hitherto ye have done.

5. And the Lord direct your hearts into the love of God, and into thepatience of [...] pati­ent waiting for Christ.]

Paraphrase 5. To which confidence I shall joyn my prayer to that God, that he will direct you so to love him, as to endure any persecutions rather then deny the faith, to confesse Christ, what­soever it cost you.

6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw your selves from every brother that walketh disorderly, and not after the tradition which he received of us.]

Paraphrase 6. Now I charge you by vertue of that Apostolical power given me by Christ, that if you observe any man to cast off obedience to those rules which we gave at our being with you, that is, to forsake his work, the businesses of his calling (see 1 Thess. 5. note d.) then (after a first admonishing of him 1 Thess. 5. 14. and a se­cond here v. 12.) you proceed to the Censures of the Church against him, by that means to keep others from being corrupted by him, or doing as he doth, see v. 14.

7. For your selves know how ye ought to follow us; for we behaved not our selves disorderly among you.]

Paraphrase 7. For you cannot but re­member, how beside my ad­monitions to this purpose, I set you by my own example a pattern in this, by my not spending my time idly among you.

[Page 684] 8. Neither did we eat any mans bread for nought, but wrought withweariness and toil [...] [...] labour and travel night and day, that we might not be chargeable to any of you.]

Paraphrase 8. Being very carefull to put no man to any charges, nor to eat what we did not pay for, but earning our living by hard labour in our occupations.

9. Not because we have not power, but to make our selves an ensample unto you to follow us.]

Paraphrase 9. Not because we might not lawfully receive from you if we would, 1 Cor. 9. 4. but on purpose to give you a pattern, that you labour as we have done.

10. For even when we were with you this we commanded you, that note b if any would not work, neither should he eat.]

Paraphrase 10. For when we were a­mong you preaching Christ, it was our command to all, what the Jewes have thought fit to require of all men proverbially, that they must labour themselves, and not expect to be maintained by others labours, being idle themselves.

11. For we hear that there are some which walk among you disorderly, working not at all, butbusie themselves about that which be­longs not to them [...] are busie-bodies.]

Paraphrase 11. Some such idle persons we hear there are among you, that are disobedient to our orders, and give over their work, and spend their time impertinently in things that they should not meddle with.

12. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.]

Paraphrase 12. And to these we again give warning now, (as before we did 1 Thess. 5. 14.) that they live and labour quietly, and so earn their living, (and if upon this second admonition they re­form not, let them be censured v. 6.)

13. But ye, brethren, be notsluggish [...] weary in well-doing.]

Paraphrase 13. And as for you, bre­thren, be careful to doe as much good as you can, and be not idle.

14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed:]

Paraphrase 14. And as before ver. 6. so now I say again, if upon this second admonition given by this Epistle v. 12. any man still continue refractary in this matter, let him be censured and this second admonition given by this Epistle v. 12. any man still continue refractary in this matter, let him be censured and branded by you, and dealt with as an excommunicate person, that so by shaming ye may possibly reform him. See note on 1. Cor. 5. g.

15. Yet count him not as an enemy, but admonish him as a brother.]

Paraphrase 15. Yet meanwhile apply unto him your friendly Christian admonitions, that those, together with that shame, may work effectually upon him, which is your duty to endevour on every sinner, and not to deal with him as men deal with their enemies, for how ill soever he is, you are to doe him all good imaginable; and therefore I prescribe you that of withdrawing familiar commerce from him, as a method of all others most probable to doe him good, and then that may be a season of advantage for your exhortations to work upon him.

16. Nowthe [...] Lord of peace [...] the Lord of peace himself give you peace alwaies, by all means. The Lord be with you all.

17. The salutation of Paul with mine own hand, which is the token in every Epistle; so I write.]

Paraphrase 17. This conclusion where­in I salute you, I write with mine own hand, and so it is my custome to doe in all my Epistles.

18. The grace of our Lord Jesus Christ be with you all. Amen.

The second Epistle to the Thessalonians was written from
See not [...] a. on the Title of the first Epistle.
Athens.

Annotations on Chap. III.

a Note: [...] V. 2. Unreasonable] That [...] absurd men, with the addition of [...] wicked or villanous, signifie the Gnosticks here (described ch. 2.) will appear first, by a place in Polycarpus's Epistle to the Philippians, p 18. where citing the place 1 Cor. 3. 9. against [...] and [...], those that were guilty of effeminacy and unnatural lusts, he adds, [...], neither they that doe absurd things, noting the [...] to be an expression of those filthy sins against nature. Secondly; by the prayer which here follows v. 5. that God would di­rect their hearts to the love of God, & patience of Christ, that is, that constancy of love to God, which consists in confessing him in time of persecutions, the want of which is often noted in the Gnosticks, and those that were corrupted by their infusions. See Note on 1 Joh. 2. 2. And accordingly in that Epistle of Polycarpus p. 20. describing Simon Magus the father of the Gno­sticks, he makes up his character of these 4. things, first, denying Christ to be come in the flesh, secondly, not confessing the testimony of the crosse, thirdly, con­verting the oracles of God to their own lusts, fourthly, denying the resurrection and judgment to come. To which he sets opposite the Christians patient suffer­ing for Christ, pag. 21. and loving him that died for them.

b Note: [...] V. 10. If any would not work—] This was a pro­verbial speech among the Jewes, in Beresith Rabba, [...], and in Obel Moed, [...], Whosoever doth not labour, doth not eat. Of this see (beside Drusius dec. 2. adag. 3.) Bux­torfe, Lex. Talmud. in the word [...]. Of the like pro­verbs used by Christ, see Note on Mat. 10. h.

THE FIRST EPISTLE OF PAƲL THE APOSTLE note a TO TIMOTHY.

a Note: [...] THat Timothy first converted by Paul, (and therefore here called his own son in the faith, ver. 1, 2.) and that some time before his coming to Paul at Lystra, Act. 16. (as appears by the testimonial which he then had of the brethren v. 2.) and then after employed by him for the planting of the Gospel, Act. 16. 3, &c. was at length placed Bishop of Ephesus, the prime Metropolis of Asia, appears sufficiently in the records and wri­tings of the ancient Church. So the anonymous Author of his life in Photius Num. 254. [...], The Apostle (so were others called beside the primary) Timothy is ordained and installed Bishop of the Metropolis of the Ephesians by S. Paul. So the Fathers of the Council of Chalcedon Act. 11. who from Timothy to their time reckon 27 Bishops of Ephesus. So Eusebius l. 3. c. 4. [...], Timo­thy is storied to have been the first Bishop of the province of Ephesus. And the same might be testified by in­numerable more. S. Chrysostome may be taken for all, Hom. 15. in 1 Tim. 5. 19. [...], It is manifest that Timothy was intrusted with a Church or rather with a whole nation, that of Asia. Now for the time when he was placed in this Bishoprick, as that will be usefull to direct us when this Epistle was written, so will that it self be concluded from this first Epistle ch. [...] 1. 3. where S. Paul's exhorting him to abide at Ephesus, that he might admonish some not to teach other doctrine, &c. is an intimation of his leaving him Bishop resident there, and that, saith he, he did [...], going or when he went into Macedonia, that is, in that part of S. Pauls travail set down Act. 20. There v. 1. S. Paul went out from Ephesus, [...], to go into Macedonia, at which time in all probability, (and by Analogie with the words 1 Tim. 1. 3.) he left Timothy Bishop there. 'Tis true that when S. Paul is in Macedonia Timothy is with him there, 2 Cor. 1. 1. and after he had wintered in Epirus, Tit. 3. 12. and spent three months in Greece, Act. 20. 2, 3. and returned back into Macedonia, then Timothy is with him, Act. 20. 4. and goes straight to Troas v. 5. All which might well be after the leaving him at Ephesus, either on occasion of the businesse of that Church, about which he might go to consult S. Paul being so neer, or in obe­dience to some summons of S. Paul (such as after, we see he had to a longer journey, even to come to Rome to him, 2 Tim. 4. 9.) After this coming to Troas, Act. 20. 6. (although I suppose he was with him among the rest of the Bishops of Asia at Miletus v. 17. yet) there is no farther mention of Timothy in the book of the Acts. Supposing then that this of Act. 20. 1. was the point of time to which S. Paul referres, when he speaks of his being left to reside at Ephesus, and supposing again that he could not write to him at any part of the time when he was with him, and yet the whole contexture of the Epistle rendring it probable, that it was written (by way of directions) soon after his leaving him there, and that whilst it was yet uncertain to S. Paul whether he should come to Ephesus again, c. 3. 14, 15. (which also may be the reason that there are no salutations in the close, because of his coming newly from thence, and his thoughts to be there again speedily) it will be from these pre­mises reasonable to conclude that either it was written on the way as he went from Ephesus toward Macedonia Act. 20. 1. at Troas perhaps where he stayed a while see Note a. on Title of 2 Cor.) or at his very first coming to Macedonia, or in Epirus or in Greece: but the former of them, as nearest to his coming from Ephesus, is the most probable. That it was before his coming to Miletus, Act. 20. 17. may thus appear: 1 Tim. 3. 14. He tells Timothy that he hopes shortly to come to him, (to Ephesus that chief Metropolis of Asia) but at his being at Mi­letus he tells them that he knows, that they shall see his face no more, Act. 20. 25, 38. and therefore that his being at Miletus must needs be after the writing this Epistle: his meeting them at Miletus, being to supply the place of his coming to Ephesus, which had formerly been designed by him, but now put off through hast to get to Jerusalem by Pentecost, Act. 20. 16. As for the subscription of the Epistle, that it was from Laodicea in Phrygia Pacatiana, 'tis Cujacius's observation that that could not be ancient, there being no distinction between Pacatiana and Salutaris till the time of Constantine; and it is farther evident by Col. 2. 1. that Paul had not at the writing of that Epistle, to the Colossians been at all at Laodicea, and yet that that was long after the writing of this Epistle, that being set by Chronologers An. Chr. 59. Soon after this, as S. Paul tells the Ephe­sians and Asiaticks, Act. 20. 29. that after his departure grievons wolves should enter in among them, so he here saith, he left Timothy at Ephesus to fortifie the Church against them; and who those wolves are appears by their Fables and Genealogies here ch. 1. 4. which are the known character of the Gnosticks then, and the Valentinians afterward; and so is the swerving from charity, good conscience, and faith unfeigned, &c. ver. 5, 6. Besides this suppressing of hereticks, another special use there was of leaving Timothy at Ephesus, that, as Metropolitan of Asia, he might ordain Bishops and Deacons in all the other cities where they were wanting, as is said of Titus in Crete. And accordingly this Epistle brings him particular directions to that purpose, ch. 3. Which is a proof that this Epistle was written to him soon after his fixing there, to furnish him for the discharge of this office. Mean while this is evident, that the Gnosticks were now scattered in Asia, and so charactered by him ch. 4. and ch. 6. and there distinctly specified (more than in any other place of the [Page 686] New Testament) under the title of [...] c. 6. 20. science falsly so named, that is, the men that as­sumed falsly to themselves the name of Gnosticks or knowing men. And against some doctrines and practices of theirs he here arms him.

CHAP. I.

1. PAUL an Apostle of Jesus Christaccording to the ap­poinment, [...] by the commandment of God our Saviour and Lord Jesus Christ, which is our hope,]

Paraphrase 1. I' Paul that (Act. 13. 7.) was sent out and consti­tured an Apostle of Jesus Christ, according to the de­signation of him, who being God incarnate is both our Saviour and Lord, to rescue us from the power of sin, and to rule and reign in our hearts, even he on whom all our trust and expectation and hope of good is founded and built;

2. Unto Timothy, my own son in the faith, Grace, mercy and peace from God our father, and Jesus Christ our Lord.]

Paraphrase 2. To my dearly beloved Timothy whom I first converted, and so begat to Christianity, I send my heartiest wish of all good from God our carefull and loving father, and Christ Jesus to whom he hath committed all power in his Church unto the worlds end.

3. Even as [...] As I besought thee tocontinue at [...] abide still at Ephesus when Iwas going [...] went into Macedo­nia, that thou mightest charge some that they teach no other doctrine,]

Paraphrase 3. This Epistle I now send thee for thy directions, in pur­suance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus, at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there, thou mightest sup­presse the seeds of the Gnostick heresie sowed there, and keep men within the form of sound doctrine, that which in all Churches was delivered by us,

4. Neither give heed to fables and endlesse note a genealogies, whichyield [...] mi­nister questions, rather thanthe edification of God which is in faith [...], or the dispensation of God, for the King's MS. and an Antient one is Magdalen College O [...] read [...] edifying which is in faith; so doe.]

Paraphrase 4. And warn thy flock not to heed those fabulous pede­grees of the gods, which under the name of Aeones the Gnosticks (see note on Col. 2. a.) talk so much of, and so bring in many perplext disputes, rather than instruct men in the way of salvation under the Gospel, or of Christian doctrine in matters belonging to God.

4. Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned:]

Paraphrase 5. The substance and per­fection, or else the designe and aime of Christian duty being charity, whose genealogie is this, faith unfeigned begets a good conscience, that is, abstaining from all sin, that purity of heart, that love of all men:

6. From which some having swerved havebeen tur­ned aside to va [...]n discoorses, [...] turned aside unto vain jangling,]

Paraphrase 6. Which some aiming not at, have gone out of the way to a divinity made up of empty words, for so was the Gnosticks, see v. 4.

7. who will [...]e doctors of the law, [...] Desiring to be teachers of the Law,not think­ing either [...] understanding neither what they say, nor whereof they affirm.]

Paraphrase 7. Joyning Judaisme to Christianty, & undertaking to expound the Law, and to find those mysteries in it which are the foundations of their impure doctrines, but observe no part of the Law, nor at all apply it to the ruling of their lives.

8. But we know that the Law is good, if a man use it lawfully;]

Paraphrase 8. Which is consequently a grievous abuse of the Law, whose whole goodness consists in this, that a man order his actions so by it, as to abstain from the sins that it forbids, and doe the good which it requires;

9. Knowing this, that the Law is not made for a righteous man, but for the law­lesse and disobedient, for the ungodly and for sinners, for unholy and profane, for murtherers of fathers and murtherers of mothers, for manslayers,]

Paraphrase 9. It being certain that as good men will perform their duty without any law, so the Law of Moses, as all other lawes, was given to the sons of those excellent Patriarchs, because it was foreseen they would not alwaies continue so good, and so was on this very designe to keep in order such men as these, to restrain such impure Gnosticks as these from the sins they are guilty of, (and not to stand them in any stead, except they live according to it.) Accordingly you know that Moses's Law is very severe against the rebellious and contumacious, against blasphemers and seditious, such as Corah Num. 16. 8. called Sinners there, (and to such are the Gnosticks compared Jude 11.) to the impure, and such as con­temn all that is holy, such as Esau, to whom the Gnosticks are compared Heb. 12. 16. against parricides and murtherers,

10. For whoremongers, for them that defile themselves with mankind, for men­stealers, for lyers, for perjured persons, and if there be any other thing which is contrary towholesome [...] sound doctrine,]

Paraphrase 10. Against fornicators, and those of the foulest sort of those, Lev. 18. 22. against those that steal and sell servants, Exod. 21. 16. Deut. 24. 7. against false and perjurious persons, and generally all those sins and sinners that now the Gospel of Christ makes to be such, and these hereticks are noted for,

11. According tothe Gospel of the glory the note b glorious Gospel of the blessed God, which was com­mitted to my trust.]

Paraphrase 11. According to the Go­spel of Christ or of God, when he dwelt among us, appeared here on the earth, for the preaching of which I have been constituted an Apostle.

12. And I thank Christ Jesus our Lord who hath enabled me, for that he coun­ted me faithfull,appointing me for [...] putting me into the ministery,]

Paraphrase 12. And I account it a great mercy of Christ, both that he hath given me abilities, and that he hath vouchsafed to make use of me for so great a work, thinking me a fit person to be so intrusted, and setting me apart to doe him service in the Church,

13. Who was before a blasphemer, and a persecutor, anda contu­melious per­son, [...] injurious; but I ob­tained mercy, because I did it ignorantly in unbelief.]

Paraphrase 13. Having been so huge­ly unfit and unworthy of such an honour by my former behaviour whilst I was a Jew, blaspheming the name of Christ, persecuting the Christians, and using them most despitefully. Notwithstanding all which God was mercifull to me, looked on it but as an act of blind zeal in me, and therefore laid it not so to my charge as to deliver me up to my self, but recalled me mightily in the midst of my carreer.

14. And the grace of our Lordhath su­peraboun­ded, [...] was exceeding abundant, with faith, and love which is in Christ Jesus.]

Paraphrase 14. Since which time he hath most plentifully poured out on me the gifts of the Holy Ghost, and proportionably to them, a lively faith toward Jesus Christ, and an earnest zeal for his Gospel, which hath been wrought in me by his grace.

15. This is a faithful saying, and worthy of all note e acceptaion, that Christ Jesus came into the world to save sinners, of whom I am chief.]

Paraphrase 15. O 'tis a truth of an huge price, and fit to be the onely tradition or Cabala among us Christians, in stead of all the Jewish secrets and mysteries that are talked of by these here­ticks, that Christ Jesus came a Saviour into the world on purpose to rescue out of their evil courses, and to obtain pardon and salvation upon their reformation, for the greatest sinners in the world, of which number I have reason to look on my self as the principal of all others.

[Page 687] 16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting.]

Paraphrase 16. But being such God hath dealt most mercifully with me, called me from hea­ven whilst I was pe [...]secuting him, that I might be a prime object of his patience and longanimity, and in order of time the first that was so miraculously called, that so the wickedest of the Gentiles may in me have an example of hope of mercy, if they shall come in unto Christ.

17. Now unto the King note d of ages, or Angels eternal, immortal, invisible, the onely wise God,] be honour and glory for ever and ever. Amen.

Paraphrase 17. Now to the great ru­ler and wise disposer of all ages of the world, Governour and commander of Angels, the one true God, whose attributes are to be incorruptible, invisi­ble, and wise beyond all imagination, so as none partakes with him, and from whom all the wisdome of all others doth proceed,

18. This charge I commit unto thee, son Timothy, according to the note e pro­phecies which went before on thee, that thouaccording to them [...] by them mightst note f warre a good warfare,]

Paraphrase 18. Now to thee, O Ti­mothy, thou who wert first converted by me, I give this commission, as a trust I commit to thee (agreeable to the revelations which were made of thee, that, though young, thou shouldst be ordained a Bishop in the Church ch. 4. 14. though we find no mention of this in the Acts, as we doe of Saul and Barnabas, Act. 13. 2.) that according to that appointment of God, thou shouldst carefully discharge that Episcopal office com­mitted to thee,

19. Having [...] Holding faith and a good conscience, which some having put away, con­cerning faith have made shipwrack;]

Paraphrase 19. Holding fast and con­tinuing constant in the true faith, and discharge of a good conscience; not as some, which falling into impure lives, have afterward fallen into foule errors in point of faith.

20. Of whom is Hymenaeus and Alexander, whom I have delivered unto Satan, that they maybe disci­plin'd [...] learn not to blaspheme.]

Paraphrase 20. Such are in the Church of Ephesus, Hymenaeus, 2 Tim. 2. 17. and Alexander, 2 Tim. 4. 14. whom by the Censures of the Church I delivered into Satans power, to chasten and afflict them; that they may reform, and recover from the very ill course in which they are both for faith and manners.

Annotations on Chap. I.

a Note: [...] V. 4. Genealogies] Most of the divinity of the Gno­sticks (made up out of the Greek poets, Antiphanes, Hesiod, Philistion, &c.) consisted of [...] and [...], conjunctions, & then from them Genealogies, how one thing joyns with another and begets a third (out of Night and Silence come forth Chaos, &c.) and applies all the Theologie and Genealogies of the Gods in Orpheus, &c. to the [...], as they called the Angels, (see Note d.) In reference and opposition to which it is, that the Apostle here v. 5. sets down a true Christian genealogie of that excellent grace of Chari­ty, so much wanting in those hereticks, accordingly as it is produced in a Christian, and that, saith he, is the special genealogie, with the study of which we Chri­stian (especially they that call themselves Gnosticks) need to trouble our selves. See Tit. 3. 9.

b Note: [...] V. 11. Glorious Gospel] [...] here seems to referre to the schechina among the Jewes, which we have often spoke of, noting the presence or appearance of God, of Christ on the earth among us. See Note on Mat. 3. k. and 16. n.

c Note: [...] V. 15. Acceptation] What is the importance of [...] here, must be learn'd from the use of [...] a­mong the Jewes, especially in the Chaldee idiome, where it signifies to receive any thing for undoubted, and with an honourable respect, the same that they expresse also by [...] to hear, that is, obey, and believe with the ex­hibition of honour; see Paulus Fagius on the Chaldee Paraphrase, Gen. 25. 15. Thus when 2 Kin. 14. 11. the Hebrew reads [...], and the Greek [...] heard, the Chaldee Paraphrase reads [...] received; by which appears what is the meaning of [...], [...] to receive a prophet, Mat. 10. 41. (which in like manner Luke expresses by [...] to hear, in opposition to [...] to neglect, Luk. 10. 16.) to wit, to believe and honour him. [...] So 1 Cor. 2. 14. [...], re­ceives not the things of the spirit, that is, neither be­lieves nor values them, but as it followes, they are foolishnesse unto him. [...] So Ioh. 1. 12. [...] to re­ceive is explained by [...] to believe in the end of the verse, and so [...] v. 11. where the Sy­riack hath [...] in both places. Hence are the Cabalae of the Jewes, their receivings, that is, traditions (as to give Eph. 4. 8. is all one with to receive, Psal. 68. 18. and as in the Greek [...] and [...] receipt and gift are all one) which they esteem so undoubted and honourable. For as the office of the Doctor is [...] to deliever, so of the Disciple [...] to receive, as in the be­ginning of Pirche Aboth, Moses [...] received the Law from Mount Sina, [...] and delivered it to Ioshuah. And as from the former of these words is the Hebrews [...] Cabala, their doctrine received, and had in so much reverence, so from the second is their [...] their doctrine delivered by hand from their antecessors, and without writing transmitted to posterity, the first expressed in the New Testament often by [...], the second by [...]. [...] So that this is the full sense of this place, If there be any undoubted dogma worthy of belief, any true Cabala, this certainly is it, that Christ came into the world to save sinners.

d Note: [...] V. 17. Eternal] The [...] here of which God is said to be the King, may possibly signifie the several ages of the world, and no more, that being the ordi­nary notaion of [...] age. But it is also known what notion of [...] there was among the hereticks of those first times, set down at large by Irenaeus in his discovery of the Valentinians, where there is a great deal of phantastical unitelligible stuffe about the Aeones. And therefore considering that the Gnosticks heresie was now abroad in the Church of Ephesus, named distinctly in the close of this Epistle c. 6. 20. and referr'd to in a great part of this Chapter v. 3, 4, 6, 7, 9, 10. and because the Valentinians were but the progeny of these, saith Irenaeus, and took their do­ctrines from them, and because it hath been already shewn (Note on Col. 2. a. and h.) that these were the titles of and Angels who were in Ezechiel called [...] living creatures (and from thence these [...] formed by them;) it is therefore not improbable that the Apo­stle might referre to this Theologie of theirs here, as he had done before v. 4. by their genealogies. And then this will be the meaning of the [...], [...] the King, or Ruler, or supreme Commander, (as of the whole world, so particularly) of the Angels, his constant subjects and servants, and executioners of his will, those to which under the name of [...], the Gno­sticks [Page 688] attribute so much. To the same purpose is added the incorruptible, invisible, onely wise God (in opposi­tion to Simon Magus, whom they taught to be the su­preme God. being but a corruptible, visible man, that by his sorcery got the reputation of wisdom among them.) And the giving glory and praise to him is an antient form of Confession of faith, which was wont to be done by way of Doxologie, and so is here set as a short Creed, against the Gnosticks, so as the Doxo­logie in that form which is now continued in the Church was framed against other hereticks.

e Note: [...] V. 13. Prophecies] That the Apostles received fre­quent revelations, and never more distinctly and fre­quently than to this matter of designing Bishops and Governou s of the Church, may appear by many places. Thus concerning Paul and Barnabas the text is distinct, Act. 13. 2. The holy Spirit said, Separate to me Paul and B [...]nabas for the work to which I have called them; and so here of Timothy, and c. 4. 14. for that by prophecy here is meant such revelation, may appear by comparing 1 Cor. 14. 25. with v. 30. for there what is [...] to prophesie in the former place. (and v. 31.) is [...] to receive a revelation in the latter. To this sense Saint Chryso­stome and Theophylact are clear, [...], The dignity of being a Doctor and a Priest being a great one, wants God's suffrage that a worthy person may receive it, thereupon the Priests were made antiently by prophecie, that is, by the Holy Ghost. Thus Timothy was chosen to the Priest­hood, that is, his Episcopacy. And so generally 'tis said of the Bishops of Asia, that the Holy Ghost had set them over the flock, Act. 20, 28. Thus saith Clemens Romanus of the Apostles, that at their first preaching in every region and city, [...], They constituted their first fruits, making trial and judg­ment of them by the spirit, into Bishops & Deacons: and again, [...], having received perfect foreknowledge, that is, revelation or prophecy, they constituted the forementio­ned Bishops and Deacons, and not onely so for the pre­sent, but for the next course or succession; for so saith he, [...], Afterward they gave order that if those whom they had constituted should dye, other men that were appro­ved (by the spirit also) should undertake their Mini­stery, or employment. Euseb. 13. [...] So saith Clemens Alexandrinus of Saint [...]hn, that in Asia he constituted Bishops, sometimes ( [...]) made up whole Churches, [...], sometimes ordained some cer­tain persons, such as were signified to him by the Spirit. (See Act. 8. Note f.) That this should thus be done in the Apostles time, besides the will of God, there is this reason also discernible, because in the first preaching of the Faith to any City or Region, performed by the Apostles in their journeyes, as it was necessary that the Apostle before he went away from them should leave a Governour among them, so it was not possible in so short a stay as ordinarily was made after the con­version of some in a city, to discern by any humane meanes, who of those [...] new converts would be fit for that imployment; and so this rendred it very ne­cessary that the Apostles, either by the discerning spirit which they had extraordinarily bestowed on them, or by particular Revelation, should thus make designation of the persons. But after, when Churches were setled, and men had continued in the Faith so long as to give testimony of their sincerity and abilities to qualifie them for that office, there was not that need of Reve­lation in this matter, humane meanes being in some measure sufficient to direct in it. And accordingly by the qualifications which Saint Paul names to Timothy and Titus in their ordaining Bishops in every Church, it is evident that they made Bishops upon observation and experience of mens behaviour and abilities, and upon the testimonials of the brethren, (and therefore were forbid to make a novice Bishop, that is, one late­ly converted, 1 Tim. 3. 6. because of him they could not have this experience, or these testimonies) and were not afforded divine Revelation in it, or any thing pro­portionable to that.

f Note: [...] Ib. Warre a good warfare] What is the meaning of the phrase [...] here must be fetch'd out of Num. 4. 3. where the Levites are said to goe [...] into the army or host, which is rendred by the Septuagint [...] to officiate; and so Num. 1. 50. [...], they shall minister and encamp: so ge­nerally under the Law the ministery of the priests is compared to a warfare, the Temple to a camp, the in­ferior officers to watchmen, and the like; so Exod. 38. 8. when the women brought their gifts after child-birth to the Tabernacle, they are expressed by [...] the warriers that warred in the dore of the taber­nacle. And therefore it is that 2 Sam. 6. 2. where there is speech of the bringing back of the Arke, it is called the Arke of the Lord, whose name is the Lord of hosts, who dwelleth between the Cherubims, that is, the Lord of the Arke or Tabernacle (the Temple being not then built) dwelling in it, between the Cherubims: and that perhaps is the reason why in Zacharies prophecie, which concerns the rebuilding of the Temple, he is so oft intitled the Lord of hosts, as the title most agreeable to stirre them up to that work: so when Psal. 103. the Angels are called his host, 'tis because they minister unto him, and, as it follows, doe his will; and so the Sun and Moon are called the host of God, as those that mini­ster unto him. Thus when Isa. 40. 2. it is said, Their warfare is accomplished (where the Old Latine reads corruptly malitia for militia) it belongs clearly to the cessation of the Levitical Priesthood; and so Dan. 8. 13. the Sanctuary and the host shall be trodden down; and so Isa. 24 21. In that day God wil visit the host of the most High, the Temple in the like manner. Thus in the New Testament the weapons of our warfare 2 Cor. 10. 4. [...] the instruments of the exercise of our Apostleship, the Censures of the Church, &c. and 2 Tim. 2. 3. [...] [...], a good Souldier of Christ, that is, minister, and v. 4. I have fought a good fight, executed the office of my Apostleship as I ought to doe. And just so here, [...], to dis­charge the office of Evangelist first, then Bishop, as he ought.

CHAP. II.

1. I Exhort therefore, that first of all note a supplications, prayers, intercessions, and giving of thanks be made for all men,]

Paraphrase 1. In the first place there­fore I advise thee, and all the Bishops under thy Metropolis, that you have constant publick offices of devotion, consisting first, of supplications for the aver­ting of all hurtfull things, sins and dangers; secondly, of prayers for the obtaining of all good things which you want; thirdly, of intercessions for others; and fourthly, of thanksgiving for mercies already received; and all these not only for your selves, but, in a greater diffusion of your charity, for all mankind,

[Page 689] 2. For Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godlinesse andgravity, [...] honesty.]

Paraphrase 2. For the Emperors and rulers of Provinces under them, to whom we owe all our peaceable living in any place, in the exercise of religion and vertuous life, and therefore ought in reason to pray and give thanks for them.

3. For this is good and acceptable in the sight of God our Saviour,]

Paraphrase 3. For this God under the Gospel approves of, and requires at our hands,

4. Who wills that all men should [...]e scape, or be saved, O [...] [...] Who will have all men to be saved, and to come unto the knowledge of the truth.]

Paraphrase 4. In proportion to the example which he hath given us in himself, who earnestly desires the good of all mankind, and useth all powerfull means to bring them to reform their former wicked lives, and now to entertain the Gospel.

5. For there is one God,one also Mediator of God and men, [...] and one Mediator between God and men, the man Christ Jesus;]

Paraphrase 5. For it is but one God that is Creator of all, (who consequently designes and wills the good of all) and so likewise but one Mediator and peace-maker between God and man, even he that hath taken our common nature upon him, and in it died for all those whose nature he assumed, even Jesus Christ;

6. Who gave himself a ransome for alla testimo­ny in the proper rea­son, [...] to be testified in due time.]

Paraphrase 6. Who died to redeem all men, and rescue them out of their evil waies, laying down his life, pouring out his blood in our stead, and thereby gave also a testimony of the truth of his doctrine, thus sealed with his blood, in the time appointed by God, and foretold by the prophets, as the season for the working this great work.

7. Or, with which I was in [...]uited for the King's M [...]. reads [...]. [...] Whereunto I am ordained a preacher and an Apostle, (I speak the truth in C [...]rist and lie not,) a teacher of the Gentiles inor, the Spirit, for the King's MS. reads [...] faith and verity.]

Paraphrase 7. Which doctrine of his hath been intrusted to me to divulge and preach unto all men, Gentiles as well as Jewes (Christ knows that I speak the truth, whose commission it were very unsafe for me to feigne) that I might be the Apostle and Bishop of the Gentiles, to make known and administer the Gospel of Christ among them faithfully and truly, without concealing or adding any thing.

8. I will therefore that men pray every where, lifting uppure note b holy hands, without wrath andd [...]sputing [...] doubting.]

Paraphrase 8. These directions then I give to all both men and women: first to men, that as the Jewes wash'd their hands before they lifted them up at the altar, Exod. 40. 32. Psal. 26. 6. so should all Christians pray, not onely in Jerusalem, but any where else, with innocent hearts, without any anger or malice (see note on Mat. 15. e.) quarrels or dissensions, preserving the bond of peace, (the one lip Zeph. 3. 9.) among all.

9. In like manner also that women adorn themselves in modest apparel, with modesty [...] shamefastness and sobriety; not with broidered haire, or gold, or pearls, or costly array:]

Paraphrase 9. The second direction I give for women, that they come to the assemblies, and pray (in like manner as was said of the men, ver. 8.) and that they doe it in such attire as is decent, accounting modesty and sobriety the greatest ornament that they are capable of, and not seting themselves out vainly and with ostentation, in curious dressings of hair, in embroidery, or jewels, or other waies of sumptuous attire.

10. But (which becometh women professing godlinesse) with good works.]

Paraphrase 10. But in stead of them to adde to modesty and sobriety v. 9. the richer embroidery and jewels of all good works, charity to others, which becomes Christian professors infinitely better than those other waies of expense upon fine clothes, &c.

11. Let the woman learn inquiemesse [...] silence with all subjection.]

Paraphrase 11. And of the woman I farther command, that she be content to learn, and to exercise obedience and subjection to those who are placed over her, both in the Church and at home.

12. But I suffer not a woman to teach, nor to usurp authority over thehusband [...] man, but to be inquietnesse [...] silence.]

Paraphrase 12. And that she neither undertake to teach in the Church, nor at home to have any authority over her husband, but to be obedient and meek and still in both those capacities.

13. For Adam was first formed, then Eve.]

Paraphrase 13. According to the type which God gave in this matter in the first creation, forming Adam the man first, then the woman out of him, to denote her subordination to and dependence on him.

14. And Adam was not deceived, but the woman being deceived was in the transgression.]

Paraphrase 14. And there is little rea­son that this course, which was then setled, should since be changed; certainly no reason to be fetched from Adam's sin and fall, for the guilt of that lay especially upon the woman, for before Adam was deceived, (or Adam being not deceived,) the woman being first cheated her self by the serpent, was the cause and beginning of sin and ruine on all mankind.

15. Notwithstandig she shall be note c savedby [...] in child-bearing▪ note d if they continue in faith and charity, andpurity [...] holiness with sobriety.]

Paraphrase 15. But by means of the seed of the woman, the Mes­sias which should be born from her posterity, she had a promise of redemption, and so all others of her sex, upon condition of their perseverance in the faith, and love and obedience to Christ, and performance of those great Christian duties of chastity and modest behaviour, which I now require of them.

Annotations on Chap. II.

a Note: [...] V. 1. Supplications, prayers—] Of these four sorts of prayer 'tis affirmed by S. Chrysostome, that they were in his time all used in the Church, [...] in the daily service, [...], saith he, [...] and this is sufficiently known to all the Priests, or those that officiate morning and evening. And so it appears by the Liturgies. [...] The word [...] referring to the larger or lesser Collecta, that in the Letany for deliverance from all the evils there named, and the o­ther after, in which the phrase [...] humbly beseech thee O Father, is used, which is for the averting of evils. [...] The second to the prayers for mercy and other wants. The third to the [...], wherein the word [...], Let us pray for the whole state of Christ's Church, for Kings, &c. is inserted. And the fourth to the solemn thanksgiving for all men, [...] and to the hymnes sung to the praise of God. And it may be observed, that the direction here of praying for Kings, &c. is agreeable to that of the Hebrews; R. Chaninah in Pirche Aboth c. 3. §. 2. [...] Pray for the peace of the kingdome, for unlesse there be fear, men will devour one another alive. And so when Petronius came to set up Caligula's image in the Temple, they that would die rather than that should be done, being asked then whether they would wage warre with the Emperour, answered, No, but on the o­ther side twice a day they offered sacrifice for the safety of the Emperour: see Josephus, and Jer. 29. 7. Accor­dingly was the Christians practice, as long as the Empe­rours continued heathen, praying in their Liturgies [Page 690] [...] for Kings, after, when they were Chri­stian, [...], We pray thee for our most pious Kings, defen­ders of God, or of the faith of Christ, as it is in S. Chrysostomes Liturgie, and that [...], for their pow­er, victory, continuance, peace, health, safety. The very things which they prayed for for them when they were yet Gentiles, saith Tertull. in Apol. Sine moni­tore precamur pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem qui­etum, We pray for a long life to our Emperors, a se­cure empire, a safe house, valiant armies, a faithfull senate, a good people, a quiet world. This was after done for Arrian and heretical Kings, as Constantius. [...], saith Cyril, Cat. 10. We beseech God for the com­mon peace of the Churches, for the quiet of the world, for our Kings, their souldiers, & auxiliaries.

b Note: [...] V. 8. Holy hands] The ceremony of washing was among the Jewes constantly used before prayers: so Hist. 70. interpret. p. 890. D. Aristeas, [...] (I sup­pose it should be [...], It is the custome for all the Iewes to wash their hands whensoever they pray to God: and so among the Mahometans. So Abul Faraii De moribus Arab. Fundamenta legis sunt 1. Munditiei cura, 2. Oratio, The foundations of the law are 1. Cleannesse, 2. Prayer. Others, as Al Gazal, that men­tion the fundamenta legis, leave out Mundities, Clean­ness, and comprehend it in Oratio, Prayer, according to that saying of Mahomet (in Ebnol Athir) Non accipit Deus preces absque mundatione, God receives not prayers without cleansing, or washing; and, Oratio­nis clavis est mundities, Cleannesse is the key of Prayer, saith Al Gazal; and Mahomet again, Fundata est Re­ligio in munditie, Religion is founded in cleannesse. This significant rite the Apostle here applies to the thing signified by it, cleannesse of the heart and acti­ons, and makes that necessary to the offering up any acceptable service unto God. Of this Al Gazal an Arabick writer makes three degrees 1. the cleansing the members of the body from unlawful actions, 2. the cleansing of the heart from all manners that are wor­thy of dispraise, all vices worthy of hatred, 3. the cleansing of the secret (that is, the inward) affections of the heart from every thing beside God, that they may be at full leisure to meditate of, or pray to him. See Mr Pecock's Notes on Abul Faraii p. 302.and Mis­cell. Notes c. 9. p. 388.

c Note: [...] V. 15. Saved in child bearing] Some difficulty there is what is here meant by [...], she shall be saved by child-bearing. A first notion that maybe thought to belong to it, is, that as [...] to be saved signifies oft to escape, noting some temporal deliverance (of which see Note on Luk. 13. b.) so [...] may note by, that is, through, not as a means or condition, but as the term out of, or through, which the deliverance is wrought, as [...] being saved through the water 1 Pet. 3. 10. and [...] through the fire 1 Cor. 3. 15. is being delivered out of the water and fire; and then the meaning of it will be, that she shall passe. though with some difficulty, safe through child-beating; and this as a moderation of that curse inflict­ed upon woman kind upon Eves sin. that she should bring forth children in sorrow, or with sore travail at their birth. But this doth not seem probable to be the meaning of the place, because that which follows, if they continue in the faith, &c. v. 15. is not a conditi­onof that deliverance from the peril of child-birth, that being common to believers and pagans, faithful & unfaithful. And indeed the curse being but this, that in sorrow she should bring forth, Gen. 3. 16. there hath since been no change in that matter, no promise upon any condition, that that punishment should be mode­rated. A second interpretation then there is, by obser­ving the importance of the word [...] (which is rendred child-bearing) c. [...] 5. 14. where of the younger widow 'tis said let her marry, and [...], where it is thought to signifie, not onely or peculiarly bringing forth, but also breeding and brixging up children. And then that may be conceived the meaning of it here, and so the phrase will be, she shall be saved [...], by bearing, and bringing up, or breeding, her children in the fear and nurture of the Lord, to which the next words are applied also, [...] [...], if they, that is, the children, abide in the faith, &c. But against this there are two exceptions also: 1. that [...], in that c. 5. doth no way appear to signifie any more then bringing forth the children: for that other part of breeding or bringing up may well be contained under ruling the houshold (which there follows) of which the children are a part, and then there is no example that the word should signifie in that larger sense, and consequently noreason that it should be so interpreted here: 2dly, there is as little reason to apply the following words to the children, if they, that is if the children, shall continue, &c. for beside that there is no other mention of the children precedent, save what is in that Compound word; and again, if [...] children be understood, then that plural Neurer must have a Verb singular to joyn with it, according to rules of Grammar and use of these Books, and so it would be [...], not [...], besides these, I say, there will be little reason that the childrens continuing in the faith should be the condition of the salvation of the mother, when she is before presumed to have done her part in the breeding of them. The difficulties thus discernible against either of these inter­pretations make it not unreasonable to pitch upon a third interpretation, so as [...] shall signifie the womans bearing of the promised seed, which was the means foretold for the bruising the serpents head, andso for the rescuing the woman from that eternal punish­ment which was justly deserved by her sin. This is no now interpretation, but so ancient as to be mentioned by Theophylact, though not accepted by him, and this perfectly agrees with every circumstance in the Con­text. For thus it will connect with what went before; the woman, that is, Eve, v. 12. being deceived was in the transgression, that is, was first guilty of eating the forbidden fruit, but rescued from the punishment by the promised seed, that is, by her child-bearing, by the Messias, which was to be born of a woman, and so to redeem that nature which he assumed; but this not ab­solutely, but on condition of faith, and charity, and holiness, and sobriety, and continuing in all these: and this advantage belonging not only to the first, woman Eve, but to all her posterity, in respect of whom it is that the number is changed from the Singular to the Plural, She, as the representative of all women, had the promise made to her, Gen. 3. 15. but the condition must be performed by all others as well as her, or else the benefit will not redound to them. And this is the most literal importance of the [...] also, being saved by this, as by a means of all womens and mens redem­ption and salvation.

d Note: [...] Ib. If they continue] The changing of the number here from [...] she shall be saved to [...], if they abide, hath had an account given of it already, Note c. to which it may farther be added, that this is but agreeable to the former discourse v. 9, 11. In v. 9. it is in the plural, that the women adorn themselves, but v. 11. in the singular, Let the woman learn in silence, & v. 12. But I suffer not a woman, &c. where it is certain that the women in one place are all one with the woman in the other places. And so it is here also.

CHAP. III.

1. THis is afaithfull [...] true saying, if a man desire the office of a Bishop, he desireth a note a good work.]

Paraphrase 1. Now to proceed to o­ther directions necessary for thee, thou art to consider this great and weighty truth, that the Episcopal office, whensoever any man is a candidate or iuiter for it, is an honourable (though never so dangerous and burthensome a) function, (see Jam. 3. 1.) and consequently that thou must be very carefull in the choice of the person whom thou, as Metropolitan of Ephesus, admitrest to this dignity.

2. A Bishop then must be blamelesse, the note b husband of one wife,sober, tempetate [...] vigilant, so­ber, note c comely of good behaviour, given to hospitality, apt to teach,]

Paraphrase 2. And therefore these en­quiries thou must make of any whom thou meanest to ordain, and receive the testimony of the Church concerning him (see note on Act. 6. b.) And therein let these qualifications be observed: 1. that he be a person not scandalous for any sin since his conversion, 2. that he have not put away his wife (so as is ordinary both among Jewes and heathens, but forbidden by Christ, except for fornication) and married another, 3. that he be sober and intent to his businesse, 4. moderate in all his actions, as that is opposed to distem­per or giddinesse, 5. of a grave composed behaviour, humanity and modesty together, 6. apt to entertain strangers, 7. one that is able and ready to communicate to others the knowledge which himself hath,

3. Not given to wine, no striker, not greedy of filthy lucre, butgentle [...] patient,no [...] quar­relsome [...] not a brawler, not covetous,]

Paraphrase 3. 8. A temperate person, in opposition to excessive drinking, 9. one that uses no violence, 10. that uses no sordid course for gain, 11. of a mild and peaceable disposition, (see note on 2 Cor. 10. a.) 12. neither apt to be angry and quarrel, nor 13. inslaved to the love of wealth,

4. One that ruleth well his own house, having his children in subjection with all gravity,]

Paraphrase 4. 14. That by ruling his own family well, and keeping his children in obedience to discipline, and in all probity of manners, shews that he is fit to be a Governour,

5. (For if a man know not how to rule his own house, how shall he take care of the Church of God?)]

Paraphrase 5. (For sure he that can­not rule so much a lesse pro­vince, will be unfit to be made a Governour of the Church of God.)

6. Not a note d novice, lest being lifted up with pride, he fall into the condemnation of the devil.]

Paraphrase 6. 15. Not one that is but newly planted or instruct­ed in the faith, lest so great a dignity so suddainly bestowed on him may tempt him to pride and vanity, and so bring the same ruine upon him that fell upon the devil, who was tempted in like manner by that glorious condition wherein he was created, and for his pride was cast out of heaven into the torments of hell, 2. Pet. 2. 4.

7. Moreover he must have a good report of them which are without, lest he fall into reproach and the snare of the devil.]

Paraphrase 7. To these qualifications must be farther added, 16. that he be a person of a good reputation, under no reproach for his former life among unbelievers; for if he be, there will be danger that he be contumeliously used by them, and this the devill will make use of to insnare others, to give them aversions to the doctrine of such a man who is under so much scandal for his former life: see Theophylact.

8. Likewise must the Deacons be grave, not double-tongued, not given to much wine, nor greedy of filthy lucre,]

Paraphrase 8. And as for the choosing of the Bishop al this care must be taken, so for the Deacons, that must every where be constituted to attend the Bishop, they also must be chosen grave, so­ber persons, not cunning and deceitfull, not given to excesse of drinking wine or strong drink, those which use not any fordid course for gain;

9. Holding the mysterie of the faith in a pure conscience.]

Paraphrase 9. But such as being or­thodox in point of faith, live pure and Christian lives according to the doctrine and directions thereof.

10. And let these also first be proved, and then let them use the office of a Dea­con, being found blamelesse.]

Paraphrase 10. And before any be thus assumed into holy Orders, let them be well known, and by testimony approved for sufficiency, piety, and good behaviour, and then being found blamelesse, persons of good report among all, let them then be assumed into Orders.

11. The wo­men [...]n like manner. [...] Even so must their wives be grave, not slanderes, sober, faithfull in all things.]

Paraphrase 11. So likewise the women that have any office in the Church (see note on Tit. 2. b.) must be of a grave behaviour, not given to slander and calumniate, not given to any excesse, trusty in all that is committed to them.

12. Let the Deacons be the husbands of one wife, ruling their children and their own houses well.]

Paraphrase 12. And as of the Bi­shops, so of the Deacons, let them be those that have not put away former wives upon dislikes, and married others (see note b.) but those which either have not married, or lived constantly with their first wives, and duly brought up their children, and governed their families.

13. For they that have used the office of a Deacon well, purchase to themselves a good degree, and greatauthority [...] boldnesse in the faith which is in Christ Jesus.

Paraphrase 13. For though the office of a Deacon be an inferior degree, yet it is a step to the higher, and they that behave themselves well in it, are fit to be assumed to an higher imployment, that of rulers or Bishops, that greater dignity in the Church of God, (see note on Joh. 7. a.)

14. These things write I unto thee, hoping to come unto thee shortly.]

Paraphrase 14. These brief directions I now give thee, for the necessary of thy present employment, hoping to come quickly to thee my self, and furnish thee with all farther instructions.

15. But if I tarry long, that thou maist know how thou oughtest to behave thy self in the note e house of God, which is the Church of the living God, the pillar and ground of the truth.]

Paraphrase 15. But if it shall fall out that I cannot come, that then by these thou maist for the main be provided and instructed how to discharge the office committed to thee, being an office of stewardship or presecture in Gods family, the Church, not of Idol false, but of the one true God, the pillar and basis which holds up the truth, sustains and keeps it from sinking.

16. Andconfessed­ly, [...] without controversie great is the mystery of note f godlinesse, God was manife­sted by [...] manifest in the flesh, justifiedby [...] in the spirit, seen of Angels, preachedamong [...] unto the Gentiles, believed on in the world, received upin or with [...] into glory.]

Paraphrase 16. The truth, I mean, of Gods oeconomy at this time, which is most precious and valuable, and tends mightily to the begetting of all piety and vertue in our hearts. And it consists of these so many degrees. 1. That God himself took on him our flesh, and here on earth visibly appeared among us in an humane shape, and did thereby make known his will unto us: and that this might be done more convincingly, 2dly, the Spirit descended on him at his bap­tisme, and gave testimony of him, Mat. 3. 17. and by leading him into the wildernesse to be tempted by the devill, convinced him that he was the son of God, Mat. 4. and by the power of God upon him he wrought many great and unheard of mira­cles, (and so his Apostles after him) which testified the truth of all he said: and 3dly, in these and in the discharge of his designed office of revealing Gods will unto men, he was beheld and confess'd and adored by Angels themselves, good and bad; fourthly, he was by his Apostles preached and proclaimed not only to the Jewes, but Gentiles; fifthly, he was received and be­lieved on by many of all nations through the world; and sixthly, he was visibly and with a glorious appearance of Angels taken up into heaven, there to reign for ever in the glory of God the Father, and to exercise power in his Church, and by converting of some, and destroying of others, to propagate his Gospell over the world.

Annotations on Chap. III.

a Note: [...] V. 1. A Good work] [...] here signifies ho­nestum opus, a work of some vertue and excellence in itself, as being that which is the consecrating a mans life, at least the greatest part of it, to the service of God, to which therefore an immarcessible crown of glory is proposed by Saint Peter as the reward, 1 Pet. 5. 4. where, as the great reward in heaven, Mat. 5. is an ar­gument that the vertue to which it is assigned is a very eminent vertue, very acceptable in the sight of God so is this an evidence that the good work here is look'd on as an eminent state of piety, so far from being cen­surable in him that desires it as he ought to doe, in or­der to the glory of God, or the love of our brethren, or the just provision for their spiritual wants, that it is ve­ry commendable in him, and the desire of it is an act of Christian piety in the more perfect degree, as the designing this without putting the flock to any charge is yet more excellent in Saint Paul, 1 Cor. 9. 18. And this may be farther evident by the fault of those who forsake this or any other Ecclesiastical office and return to the world, ad seculum, again; such was Demas who had been a fellow-labourer of S. Paul's, Philem. 24. Col. [...] 4. 14. but after forsook him, 2 Tim. 4. 10. [...], having loved this present age, or world: not that this crime was that love of the world, which 1 Iohn 2. 15. is a crime in any Christian, but that he betook himself to his own worldly secular af­faires again, forsaking the attendance on the service of God in his Church; as he that marries a wife is said to be solicitous for the things of this world, how he may please his wife: which love of the world, though it be not in it self a fault (for then marriage could not be faultless) yet if it be the taking one off from Ecclesiasti­cal emploiments which hath devoted himself to them, will be a fault in him; and that was Demas's crime, not, as 'tis thought, forsaking of Christianity. And that was charged on some others, though Timothy stuck close to him, Phil. 2. 21. All seek [...], &c. betake themselves to the care of their own secular af­fairs, not to the affairs of Christ, in attending on the Go­spell, ver. 22. And the criminousnesse of this arising from hence, that he forsakes that which is more excel­lent for that which is lesse so, though it be not other­wise unlawfull, Ecclesiastical for Secular emploiments, is an evidence that the Ecclesiastical emploiment is [...] in this notion, a good, that is excellent, work, a state (if lived in as it ought) of some perfection.

b Note: [...] V. 2. Husband of one wife] What is the meaning of [...] the husband of one wife both here andv. 1 [...]. and Tit. 1. 6. and of [...] the wife of one husband c. 5. 9. will not be easily resolved. For if it should be interpreted as an interdict of choosing to the office of Bishop or Deacon any who had lived in Polygamie, that is, had had more wives at once, though that might have some colour of sense in it from the practice of the Jewes, as far as concerned the man (who among them was permitted Polygamie) yet this is not appliable to the widow or woman c. 5. 9. for never among Jewes (or even Turks) was it permitted that the woman should have more then one husband at once; and the reason is clear, because the multitude of husbands did not help forward, but rather hinder propagation, for which it was that the multitude of wives was permitted. Onely among the Barbarians there is mention of the [...], a people so called, because the wife among them had many husbands; and among the Medes that dwelt in the Mountains, 'tis said that a woman was married to five husbands at once. But there is no probability that this should be referred to, or looked upon in this place. Then for the other inter­pretation, that here the Digamist, or he that hath had two wives successively one after another, should be made uncapable of holy Orders, or be under some re­proach for so doing, and his having married but once should be as necessary to a Bishop or Deacon, as so­briety, &c. this is a little strange, it being ordinary for the wife to die soon after marriage, and without children, and in that case, the second marriage tending as much to the ends of Matrimony (comfort of life, propagation, remedy of lust) as the former can be sup­posed to doe. And besides, this prohibition being not to be found in the lawes of any nation, and being grounded on no other text but this (of the meaning of which the question now is) will no farther be conclu­ded hence, then the words of this place do inforce it. A third sense the phrase is capable of, which seems much fitter for the matter in hand, that he be said here to be, or to have been, the husband of more wives thenone, who married after divorce, that is, who having put away his wife on any cause whatsoever, even for that of fornication, which the Law of Christ allows, doth marry another. This he that had done was by the words of Christ, especially as they are set down Mar. 10. 11. Luk. 16. 18. and by a speech of Saint Paul's 1 Cor. 7. 39. under such prejudices, that we cannot won­der that here he is not thought fit to be received into holy Orders and so the woman also. They that marry after Divorces, are in the first Canon of the Council of Laodicea expressed by [...], freely and legally coupled in second marriages. And the like mention we finde of them Concil. Necoasar. can. 52. where such a [...] is sup­posed [...] to entreat absolution. And Concil. Ancyr. can. 39. [...], the term of abstension, or separation, which belongs to the Digamist, (in thisnotion of it) is mentioned as a known and vulgar thing. And Concil. primi Niceni Can. 8. the No­vatians error appears to have been, their refusing to communicate with these Digamists upon their repen­tance, in like manner as with those that had fallen in time of persecution; which signifies these two to be look'd on as crimes of high importance in a Christian, for which the Censures of the Church fell heavy on them, though upon Repentance the Catholicks admit­ted them to Communion again. And thus also in [...] p. 37. E. Athenagoras, we Christians, saith he, are comman­ded either to remain every man as we are, [...], or to content our selves with one marriage (which is no where commanded in that other sense of marrying af­ter the death of the first, and therefore must be under­stood of this other sort, after Divorce.) For the second marriages, saith he, are [...], a comely kinde of adultery: Adultery, saith he, from Christ's words, for he that puts away his wife, and marries a­gain, committeth adultery (which proof of his restraines his words to those second marriages which are after Divorces;) but that a well-favoured, fashionable, come­ly one, because the Imperial lawes say nothing against such marriages after Divorces allowed by them. And again, saith he, 'Tis the Law of Christ that no man shallput away her [...] whom he hath defloured, or made no virgin, and marry again. This seems to be Theophylacts understanding of it; for as on this place he saith it was opposed to the practice of [Page 693] the Jews, among whom, saith he, [...], po­lygamie was permitted, or, as other Copies read, [...],multitude of children was desired, in which respect their divorces were permitted: so on Tit. 1. 6. he applies it to him who had so little kindness [...], that he marries another, and after expresly to the [...], who, saith he, doth that which is not [...], though it be approved by the Laws of them which are not Christians: where if [...] be thought to signi­fie the dead wife, then it will be unappliable to the practice of the Jewes; for all others, as well as they, married second wives after the death of the former; and therefore it must probably signifie her that is de­parted by divorce, and then that which followeth of the digamist will also concurre with it, to interpret his sense to this purpose. For of such marriages after di­vorces we know the practice and allowance of the Grae­cians and Romans, as well as Iewes, and of the Impe­riall Laws. And so before him Theodoret, If any man having put away his former wife shall marry ano­ther, he were worthy of reprehension; and therefore a Bi­shop, that must be [...], must not be such an one. So Chrysostome also, from whom Theophylact had his sense and words. So Plutarch in his [...]. making mention of a law prohibiting to marry second marria­ges on festival dayes, saith that it was brought up, be­cause either widows married which might doe well to do it in secret, or those whose husbands were living, and then they ought to be ashamed to think of any other husband. So Valer. Max. l. 2. c. 1. cals the experi­ence of many marriages, legitimae cujusdam intempe­rantiae signum, a sign of intemperance, but such as the law of Heathen men permits. So inPaniects. l. 6. tit. 1. c. [...]. AErodius, a­mong the Presbyters that were brought as witnesses a­gainst Marcellinus, one being found to have married again after Divorce, placuit reprobari, he was rejected, saith he: whence it appears that such marriages were not only allowed by the Imperial laws, but that they were practised also among Christians: which farther appears by Marculfus Formul. l. 2. c. 30. Dum inter illum & illam non charitas secundùm Deum, sed dis­cordia regnat, & ad hoc pariter conversare minimè possunt, placuit utriusque voluntate ut se à consortio s [...]parare deberent, quod it à & fecerunt, Seeing be­tween him and her Christian charity doth not reign, but discord, and so they cannot converse together, it is a­greed by the consent of both parties, that they should separate from one anothers companies, which according­ly they did. This, it seems, was a formula used among Christians, as there was another to the same purpose, Leg. Rom. c. 19. and Novel. Instit. 117. And this being allowed by the secular Imperial laws, and according­ly practised, the Council of Carthage thought fit to make a Canon to reform it (Can. see. Zonaram 116.) and to reduce it to Christs and Saint Pauls institution, and therefore appointed that the Emperor should be desired to make an Imperial law against it.l. 1. adv. [...] c. 29. Saint Hi­erome mentions some that being divorced this day, mar­ried the next, and addes, Uterque reprehendendus ma­ritus, & cui tam citò displicuit, & cui tam citò pla­cuit, both husbands were to be blamed, he that was so soon displeased with his wife, and he that so soon liked and married her. And soEp. 3. c. 6. Innocentius of those who after a divorce marry anew, in utraque parte a­dulteros esse, they are on both sides adulterers, and to be excommunicate. To this belongs that ofApol. 2. p [...]st [...] Iustin Martyr, [...], they that by mans law make second marriages, are sinners in the account of Christ our Master. He that would see more to this purpose for the confirming of this interpretation, may consult Zonaras's scholia on that Canon, and Rodol­phus Fornerius Rerum Quotid. l. 6. c, 23. and Bur­chard l. 9. c. 72. and the Notes on Cod. Can. Eccl. Uni­versae. And that this custome was also among women, who thus divorced themselves from their husbands, will appear by Iustinians Novell. 117. which will there­fore be appliable to the prohibition of the widows be­ing chosen which was not [...] the wife of one husband also. [...]

c Note: [...] Ib. Of good behaviour] [...], well or­dered or composed, saith Phavorinus; and so c. 2. 9. [...] such and habit, or attire, as argues gra­vity of manners and mind.

d Note: [...] V. 6. Novice] [...] signifies not in respect of age, for Timothy himself was such; but in respect ofreceiving the faith, by analogie with the use of the word [...] to plant, for to instruct in Christianity, to teach the faith, as when Saint Paul saith that he hath planted; and so saith Theophylact, 'tis all one with [...] newly baptized, lately received into the Church.

e Note: [...] V. House of God] What [...] the house of God here signifies, is evident by the Context. The whole discourse here is to give Timothy directions forthe choosing and constituting Bishops and Deacons in his Province, that is, over all Asia, of which Ephesus, where Timothy was placed by S. Paul, was the chief Metropolis. This then being the Province wherein he was to ordain, must needs be the [...] house of God, wherein he is here directed how he should behave himself, being by S. Paul set there as the [...], or steward in an house, who having, under the Master, chief power in the family, to him it belongs to enter­tain or remove servants and officers out of it. But this not so to restrain the phrase to that one Province, but that both the universal and every other particular Church of Christ is capable of that title, as truly and properly as that of Ephesus or Asia at that time. For indeed the phrase is derived from the Temple, which, as the special place of Gods presentiating and exhibi­ting himself, is called Gods house, where he dwells, and delights, and meets the pious votary, receives his ad­dresses, entertains and treats him, as in his own house, and answers the petitions which he came to offer there, and where his Angels, which are his attendants and court, as it were, are peculiarly present, 1 Cor. 11. 10. As when the Angels appeared to Iacob at Luz, he pre­sently calls it Beth El, the house of God, saying, surely God is in this place, this is no other then the house of God, &c. Proportionably to this the whole family of God, as that comprehends the whole corporation or community of all the Christians alive, is fitly styled [...], this great house of God; and in like man­ner, every lesser society of Christians among whom God is pleased to dwell also, and rule by his [...], or steward. And such is every Bishop in every parti­cular Church. Of this house of God, in this sense, two titles are here set down, fitly belonging both to the whole, and to each branch, but especially verified at that time wherein the words were delivered, that first age of the Apostles preaching and planting of the faith. The first title is, [...] [...], the Church of the living God, in opposition to the false dead, livelesse gods, whose pictures were adored in their heathen Temples. Those were [...] places of meeting and assembling, but only for the worship of Idols, empty nothings. But the house of God, where Timothy was set the oeconomus, or steward, at Ephesus, contrary to Diana's Temple there, was the Church of the living God; and so was every such regular assembly of Chri­stians under a Bishop (such as Timothy was) an oecono­mus set over them by Christ. Such again every larger circuit under the Metropolitan, who as Timothy a­gain, had [...] ordination and jurisdicti­on over the whole Province. And such all the parti­cular Churches of the whole world considered toge­ther, [Page 692] [...] [Page 693] [...] [Page 694] under the supreme head, Christ Iesus, dispensingthem all by himself, and administring them severally not by any one oeconomus, but by the several Bishops, as inferior heads of unity to the several bodies, so con­stituted by the several Apostles in their plantations, each of them having an [...], a several distinctcommission from Christ immediately, and subordinate to none but the supreme donour, or Plenipotentiary. The second title is, [...] that it is [...] the pillar of truth, and the basis of that pillar. The houses anciently were built on pillars, Iudg. 16. 26. where we find the pillars whereupon the house stan­deth, and v. 29. the two middle pillars, whereon the house stood, and on which it was born up, and upon the removing of which the house fell; and so when the Psalmist describes the land by this similitude of an house, he supposeth it set on pillars, and the feeblenesse of those pillars, when they want bearing up, are an evi­dence of the weaknesse of the earth, The earth is weak, and the inhabitants thereof, I bear up the pillars of it, Psal. 75. 4. Now of a pillar it is known, that it re­ceives the usefulnesse from the basis on which it stands, which being so set that it cannot sinke, the pillar being firmly fastened on that, and standing upright, it is able to bear a vast weight of building laid upon it. And so these two, though several in themselves, yet joyning together, and consolidated into one, they doe as one, not severally, support what is laid upon them. A like expression we find in the Jewish writers, from whence it seems to be imitated; as when Maimonides in his first volume lib. [...] begins his first Hilchot, called [...] thus, [...], the foundation of foundations and the pillar of wisdome, is to know there is a first being, &c. which phrase, though it differ from this in speaking of a first, abso­lutely first foundation, whereas this speaks indefinite­ly of a foundation, yet it agrees with it in this, that foundation and pillar are joyned together, to signifie not severall, but one and the same title. It is therefore necessary so to render these words, [...] pillar and ground, that they be not distinct titles of the house of God, a pillar one, and a basis another, but (by the figure of [...], one described by two) a pillar upon its basis, which firmly sustains that which is built and erected upon it. And so is the house of God,(the Churche, both Universall of Christ, and, under him, of all the Apostles, and each particular, of each single Apostles plantation) this pillar erected firm­ly upon the basis to sustain, to uphold the truth of Christ, which being by Christ and his Apostles ere­cted, as a roof upon a pillar, is sustained and upheld by it. If the truth of the Gospel had been scatterd abroad by preaching to single men, and those men ne­ver compacted together into a society under the Go­vernment of Bishops, or Stewards, &c. such as Timothy was, to whom was delivered by Saint Paul that [...] 1 Tim. 5. 20. a depositum, or body of sound doctrine, to be kept as a standard in the Church, by which all other doctrines were to be measured, and judged; if, I say, such a summary of faith had not been deliver'd to all Christians that came in, in any place, to the Apostles preaching, and if there had not been some Steward to keep it, then had there wanted an eminent means to sustain and uphold this truth of the Gospel, thus preach'd unto men. But by the gather­ing of single converted Christians into assemblies or Churches, and designing Governors in those Churches, and entrusting this depositum or form of wholsome do­ctrine to their keeping, it comes to passe that the Chri­stian truth is sustain'd and held up, and so this house of God is affirmed to be the pillar and basis of truth, or that pillar on a basis by which truth is supported. According to which it is that Christ is said to have gi­ven not only Apostles, and Prophets, and Evangelists, but also Pastors, and Teachers, that is, the Bishops in the Church (known indifferently by those two titles) [...] for the compacting of the Saints into a Church, [...], for the building up of thebody of Christ, confirming, and continuing them in all truth, Eph. 4. 12. that we should be no longer like chil­dren carryed about with every mind of doctrine, &c. v. 14. And so again when Heresies came into the Church in the first Ages, 'tis every where apparent by Ignatius's Episles, that the only way of avoiding of error and danger was to adhere to the Bishop in communion and doctrine, and whosoever departed from him, and that form of wholsome words kept by him, [...] was sup­posed to be corrupted, and immers'd in that sink of cor­ruption which was then among the Gnosticks, the pests of that age of the Church. To which purpose these say­ings of that divine Martyr are expresse, [...] Let no man doe ought of those things which belong to the Church without the Bishop; and [...] he that doth any thing without the privity of the Bishop, worships the devill, Epist. ad Smyrn. And this is his meaning of [...] being within the altar, preserving communi­on with and dependance on the Bishop, who sat in that part of the Church which was called the [...], or altar, which he that did not, [...], falls short of the bread of God, Ep. ad Ephes. from thence con­cluding, [...] Let us take care not to resist or oppose the Bishop, that we may be subject to God: [...] For every one whom the Master of the house sends to his own stewardship, him must we receive as him that sent him: we must therefore look to the Bishop, as the Lord himself. And in the Epistle to the Magnesians, [...] We ought not only to be called Christians, but also to be such, as some call, or acknowledge the Bishop, but doe all with­out him. And again, [...] not to think it reasonable to entertain any pri­vate opinions of our own: for, as he addes, they that did so were sure to be seduced in such times, being once grown wiser then their teachers. So in Ep. ad Philadel. [...] As many as are of God and of Iesus Christ, these are with the Bishop, [...], There is one altar as one Bishop, that whatever ye doe, ye may doe according to God. And speaking of seduced Hereticks, he mentions their only way of repentance, [...], if they repent and re­turn to the unity of God, and the councell of the Bishop. And so every where in all those Epistles to the same purpose, to signifie that that form of doctrine, depo­sited with, and kept by the Bishop in the Church, is the only sure means to support and preserve the truth. Which how little it belongs to those Congregations or Churches which have either cast out that Apostolical form of sound words, or by degrees received in many corruptions and falsities, either against the will of their Governours, or by connivence or assistance of them, doth easily appear by what hath here been said, be­cause as the good husbandman sowes seed in his field, so the enemy may scatter darnell, and the field bring forth the fruits of one as well as the other.

f Note: [...] V. 6. Godlinesse] The notion of piety in this place is observable for Christian religion, doctrine of Christ, whether as that which is it self the true way of serving and worshipping of God, so as will be acceptable unto him (and so is [...] piety) or that which prescribes, [Page 695] and delivers the most exact and perfect way of serving God, and so by a Metonymie is called piety. That it signifies so here, appears by the parts of this mysterie, as they are here set down; God, that is, Christ incar­nate, manifested in the flesh, &c. the several articles of our faith from the Birth to the Assumption of Christ, which all together are called [...] [...] the my­sterie of piety; the parts of our religion, into which all Christians are initiated or entred; the foundation on which all our Christian practice is built, God being so desirous that men should live according to that Law of his revealed by Christ, that to preach it to us, and inforce it on our practice, he was himself pleased to as­sume, and manifest himself in our flesh, [...] and to testifie the truth of this, the Spirit of God came down visibly upon Christ, and the voice from heaven, This is my be­loved son, Mat. 3. 17. and so in the several particulars here mentioned, as branches of our initiation into Christian religion, grounds of our believing, and pra­ctising the Christian doctrine. Thus c. 6. 5. where spea­king of the wicked Hereticks of those times, the Gno­sticks, he mentions it as a piece of their doctrine, that [...] is [...], [...] piety (that is, the Christian religi­on, the being of that profession) is gain, matter of se­cular advantage. Thus again c. 6. 3. 'tis called more expresly [...], [...] the doctrine which is according to piety. So Tit. 1. 1. the truth which is according to piety is set to denote the Gospel. Agreea­ble to which it is that mercifulnesse and spotlesse purity are called [...] pure worship, &c. I am. 1. 27. that is, prime special branches of the true religion. In other places 'tis true that [...] piety is taken in a narrower sense for that vertue particularly of worship­ping God aright, as Tit. 2. 12. in distinction from the duties toward others and our selves, 1 Tim. 6. 11. 2 Pet. 1. 6. and in one place 1 Tim. 5. 4. for the re­turn of gratitude in children to their parents, which is a kind of piety also, as the love of our countrey, ho­nouring of magistrates, that are a sort of gods as well as parents to us, is ordinarily called piety.

CHAP. IV.

1. NOW the Spirit speaketh expresly, that in the latter times some shall de­part from the faith, giving heed to seducing spirits, and doctrines of devils;]

Paraphrase 1. But there are risen up some among you which op­pose this Christian doctrine, mentined in the close of the third chapter, deny this from of Evangelical truth, viz. the Gnosticks that deny Christ to be come really in the flesh, 2 Joh. 7. And there is no wonder in this, for Christ expresly foretold it Mat. 24. 11. that before the time of the Jewes ruine, before that notable coming of Christ (see notes on Mat. 24. b. c. d. Act. 2. b.) some shall forsake the faith, and follow erroneous seducing teachers (see note on Luke 9. c.) though the docrines which they teach are most unclean, pol­luted, devilish doctrines. See 2 Pet. 3. note a.

2. Through the hypo­crisie of ly­ing speakers [...] Speaking lies with hypocrisie, having their note a consciencebranded seared with an hot iron,]

Paraphrase 2. Which they set off through the faire pretences of greater perfection and depth of knowledge, which these liars make shew of among the people, men that have their consciences stigmatized with the marks and brands of their ill works, notorious to all for infamous persons.

3. note b Forbidding to marry, and commanding to abstain from meats, which God hath createdfor the faithfull and those that have acknow­ledged the truth to par­take of with thanksgi­ving, [...] to be received with thanksgiving of them which believe and know the truth.]

Paraphrase 3. Part of the character of these men is, to interdict marriages, and speak against them as unlawfull, and so likewise to command abstinences from some sorts of meats, from which the Jewes abstain, but by the liberty allowed by Christ are perfectly lawfull for all Christians, so they be taken with thanksgiving and acknowledgment of the donour.

4. ) For every creature of God is good, and nothingpolluted being recei­ved, [...] to be refused, if it be re­ceived with thanksgiving:]

Paraphrase 4. For indeed all the crea­tures in the world, being cre­ated for the use of man, may lawfully be used and eaten by a Christian, if it be done with faith and acknowledgment of the donour (see Mat. 14. c.

5. For it is sanctified by the note c word of God and prayer.]

Paraphrase 5. For there are but two things necessary to make any thing lawfull for our use: First, God's permission of freedome allowed us by him, and that we have in this matter by the expresse words of Christ that tells us, that which goes in (that is, meats, &c.) is not that which defiles a man; and secondly, prayer, which blesseth our meat to us, being, beside the calling for God's blessing upon it, an acknowledg­ment of God from whom it comes, and who hath allowed it for food for us.

6. If thousuggest these things to the bre­thren [...] put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ,nourish'd [...] fed with [...] nourished up in the words of faith, and of good doctrine,which thou hast followed [...] whereunto thou hast attained.]

Paraphrase 6. Such admonitions as these, which may help secure them from the infusions of these men, thou art frequently and timely to give the Christians under thee notice of, and by so doing thou shalt approve thy self faithfull in the discharge of thy office of Bishop, whose duty this is, thus to ruminate and chew over and over again, and so to feed continually on the doctrines of Christ, and by instructing others to make returns for all the good instructions thou hast thy self received and received and imbraced obediently.

7. Butavoid [...] refuse profane and old­wives fables, and exercise thy self rather unto godlinesse.]

Paraphrase 7. But especially be sure that in stead of their doctrines of abstinences from marriage and from meats, quite contrary to the Gospel, which sets an honourable character upon marriage, and takes away difference of meats, and in stead of idle ridiculous grounds, upon which they found these abstinences, thou doe by diligent search into the doctrine of the Gospel, pursue that perfection of Christian knowledge, which, though thou art young, may fit thee for the discharge of that venerable office.

8. For bodily exerciseis profi­table for a little note d profiteth little; but godlinesse is profitable unto all things, having promise of the life that now is, and of that which is to come.]

Paraphrase 8. For though abstinence from daily meats, and wines, and from marriage, be, as an act of self-denial and exercise, acceptable to God; yet if this be not observed with due limits, if meats be abstained from as unlawful, and marriage in like manner as abominable and detestable, (as by the Gnosticks, who yet indulged to all villany, it was) then there is no good, but hurt in them, Col. 2. 22. And indeed considered at the best Col. 2. 23. the profit of them is but little in comparison to that of piety, which is of the greatest value imaginable, will help us to all advantages that we can wish. If we would have a comfortable life here, this is promised to them that seek the kingdome of God and his righteousnesse, Mat. 6. 33. and so for many particular Christian duties they have promise of present beatitude, and whatsoever in any singular case may seem to be wanting to the felicity and prosperity of the pious man here, it is sure to be made up abundantly in another life.

9. This is a faithfull saying and worthy of all acceptation.

10. For therefore we both labour andor com­bate, for the King's MS. reads [...], see 1 Thess 2. b. suffer reproach, becausewe have hoped [...] we trust in the living God, who is the Saviour of all men, specially of those that believe.]

Paraphrase 9, 10. And to this pur­pose it is to be observed as a most certain and considerable [Page 696] truth, that to all truly pious persons there is so great assurance of an eternal reward, that this our hope in God is the onely ground of our suffering patienly any thing that falls upon us, being confident that this God, as he desireth the eternal welfare of all, so hath promised to save all that shall believe and obey him, and so consequently is the most assured Saviour of them that doe so.

11.These things doe thou put those in mind of that have received them already, confirm them that they may continue in them (and not be depraved by put those in mind of that have received them already, confirm them that they may continue in them (and not be depraved by the Gnostick hereticks which teach the contrary, as in those former particulars ver. 3, 8. so in this last of suffering persecutions for the Gospel) and teach them to those that have not as yet received them. These thingsexhort [...] command and teach.]

12. Let no man despise thy youth, but be thou an example of the believers in word, in conversation in charity,the words [...] are not found in the King's MS. in spirit, in faith, in purity.]

Paraphrase 12. And though thou art a young man in years, yet let the gravity of thy life supply the want of the years that are wont to be required of thy office, and let thy discourse and all thy demeanour and course of actions be exemplary to all the Christians under thy jurisdiction, both in respect of constant love and adherence to God, and of profession of the faith, and of purity or chastity, three main particulars wherein these heretical Gnosticks do endeavour to corrupt others.

13. Till I come give attendance to note e reading, to exhortation, to doctrine.]

Paraphrase 13. Betwixt this and the time of my coming to thee, see thou be diligent in performing thy office in the several parts of it, expounding the Scriptures, confirming believers, and admonishing them of any fault or danger, and instructing the ignorant or unbelievers.

14. Neglect not the gift that is in thee, which was given thee by prophecie, with the laying on of the hands of the Presb tery.]

Paraphrase 14. Make use of those gifts which in order to thy functi­on were given thee (according to the revelation from the Spirit concerning thee ch. 1. 18.) at thy ordination (see note on ch. 5. f.) when besides me 2 Tim. 1. 6. some others also of the Apostles, one or more, laid hands on thee (see note on Act. 11. b.)

15. note f E [...]ercise [...] self in these things Meditate upon these things,spend thy time in them, [...] give thy self wholly to them, that thy pro­fiting may appear to all.

16. Take heed unto thy self, and unto thy doctrine continue in them: for in doing this thou shalt both save thy self, and them that hear thee.

Annotations on Chap. IV.

a Note: [...] V. 2. Conscience seared] The meaning of this phrase [...] is, I conceive, not rightly apprehended, when it is thought to signifie an insensate conscience, as if the resemblance were here to flesh, when it is seared or cau [...]erized. Hesychius and Pha­vorinus have both taken notice of the phrase, and ren­dred it to another sense. [...] (it should be [...] saith Hesychius, the phrase denotes those that being brought to the test, are found faulty, have not a good conscience. The meaning of this must be collected from the office of the [...] explorers, or exami­ners, or triers, by which he explains it, and of them saith he, [...] One set to examine slaves to find out the truth. And when any upon such examina­tion is found faulty, he is wont to be branded for a cheat or rascal, and that branding or stigmatizing is here the thing referred to; and so [...] are men of a prostituted, branded, stigmatized consci­ence, infamous villains. And so saith Phavorinus also, [...] (re­ferring, no doubt, to this place) it signifies having not a sound, or whole, conscience.

b Note: [...] V. 3. Forbidding to marry] Many hereticks there were in the antient Church, which prohibited marri­age, and taught abstinence from meats, as necessary, having much of their doctrine from the Pychagorean Philosophers. Such were the Encratitae, Montanists, and Marcionites. But these came after the Apostles times, and are not so probably spoken of here as those which were present then in the Church. And such, saith Ignatius, there wre in the Apostles times, Ep. ad Philad. and such, saith Irenaeus, was Saturninus l. 1. c. 22. who with Simon Magus was the father of the Gnosticks. Of him Theodoret saith that he was the first that among Christians affirmed marriage to be the work of the Devil, and commanded to abstain from the flesh of beasts. And indeed that this was generally the doctrine of the Gnosticks appears from Clem. Alex. Strom. l. 3. where speaking of them he saith, they doe [...] Under a pre­cence of continence they committed all villany against the creation and the Creator, teaching that men ought not to receive marriage, nor get children, nor bring into the world such as would be miserable, nor furnish death with food or nourishment, that is, people the world with men, whom death will consequently feed on. And again, [...] There are that affirm and teach for doctrine, all marriage to be fornication, that is, utterly unlawfull, and that it is brought in and delivered by the devil, p. 446. So Ire­naeus l. 1. c. 22. Nubere & generare à Satana dicunt esse. The Gnosticks affirm marriage and generating to be from the devil. So the Author of the Constitutions l. 4. 8 [...] they contemn marriage, and set it at nought, [...] teach not to marry at all. l. 6. 10. and for meats, [...] they abominate some kinds of meats, l. 6. 8. and c. 26. [...] they affirm some meats to be ill, (see Col. 2. Note i.)

c Note: [...] V 5. Word of God] The word of God in this place, by which meats are said to be santified, that is, rescu­ed and freed from all uncleannesse or pollution, so that they may lawfully be used & enjoyed, is certainly that word of truth now revealed in the Gospel, which frees the Christian from those observances. For this onely can satisfie conscience, that it is lawful to doe so, and consequently that it may be done with faith or assu­rance that they doe not sinne. And as this secures us in general that no meat is now unlawful to a Christian un­der the Gospel; so to make it in the particular lawful to each one, the addition of prayer is the onely requi­site, meaning by that the prayer of faith, coming to God with the assurance it is lawful, and acknowledg­ing it to be received of him, and praying for his bles­sing upon it.

d Note: [...] V. 8. Profiteth little] [...] is not to be taken in a sense wherein little signifies nothing at all, but as when it is set in comparison and opposition to some greater matter, as here in opposition to [...] for all things, as in that speech of Plato's [...] Socrates is a little to be considered, but truth much.

e Note: [...] V 13. Reading] [...] Reading, is the rendring of the Hebrew [...] set opposite to the [...] traditions (which the Rabbines call the oral word) & in the holy Scripture so called, because none but that was suffered to be read in the Church, but this not simply read, but expounded also. See Note on 1 Cor. i. c.

f Note: [...] [Page 697] V. 15. Meditate] The word [...] is Agonisti­cal, saith Peter Faber, and belongs to the [...] and [...], in which the young men are exercised in Epheb [...]eo, and from thence 'tis applyed to exercises in the Schools, Declamations, &c. So Hesychius, [...] it signifies to exercise, as well as to take care or medi­tate; and so the relation which here it hath to profici­ency doth inferre.

CHAP. V.

1. REbuke not an Elder, butExhort [...] intreat him as a father, and the younger men as brethren;]

Paraphrase 1. Deal not rigidly with a Bishop of the Church, (see note on Act. 11. b.) have that respect to his office, that whenever there is need of thy exhortation, thou doe it as to a father of the Church, with all humble respect to him: And for any inferior officers in the Church, let thy rebukes and correptions be fraternal, and full of kindnesse and friendlinesse to them.

2. The elder women as mother, the younger as sisters, with all purity.]

Paraphrase 2. Behave thy self toward women, the antienter sort, or widows of the Church, with great respect, the younger with modesty and civility, abstaining from any behaviour toward them that may savour any thing of wantonnesse or turpitude.

3. Honour note a widows that are widows indeed.]

Paraphrase 3. Let those widows which have neither husbands nor children be respected and relieved (see note d.) by you, that is, by the Church out of thier stock which is intrusted to your disposing.

4. But if any widow have children or nephews, let them learn first to shew peitytoward their own family [...] at home, and to requite their parents; for that is good and acceptable be­fore God.]

Paraphrase 4. But if any widow which is a Christian be not perfect­ly destitute, but have children or grandchildren, let them relieve and take care for her, as a part of their family, v. 16. this being due by way of gratitude (see note on c. 3. f.) to the parents which have done so much for them, and so consequently that, which as God approves of, so he requires at their hands.

5. But [...] Now she that is a widow indeed, andleft quite alone [...] desolate, trusteth in God, and con­tinueth in supplications and prayers night and day.]

Paraphrase 5. But the widow that is truly so, and is fit to receive relief from the Church, is she that is wholly destitute, hath none of her children to relieve her, no body but God to hope in or rely on, and so continues hoping and praying at set constant times continually, without any other cares to distract, or busi­nesse to employ her.

6. But she that livethlicentious­ly [...] in pleasure, is dead while she liveth.]

Paraphrase 6. But she that abstaines from marrying, not in order to peity, but that she may live the more at her own disposal, she is not to be counted a widow or vitall member of the Church, but a kind of carcasse or piece of noisomnesse in it.

7. And these things give in charge, that they may be blamelesse.]

Paraphrase 7. Give these rules, that none but blamelesse persons may be taken in, and those that have need of it.

8. But if any note b provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse then an infidel.]

Paraphrase 8. But if any man or wo­man doe not maintain those that belong to them, especially those of their family, (as their parents clearly are, having a right to live in their house, and a propriety tobe maintained by them (or that they take care for and relieve them) supposing they are able to doe it) that man or woman doth quite contrary to the commands of Christ, and indeed performs not that duty to parents that even infidels think themselves obliged to doe.

9. Let not a widow be taken into the number under threescore years old, having been the wife of onehusband [...] man,]

Paraphrase 9. Let none be listed as a widow into the number of those that are to be maintained by the Church (see note on Tit. 2. a.) under the age of sixty, nor any that have parted with their husbands, and marryed again (see note on c. 3. b.)

10. Which hath had testimony of her good works, [...] Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the Saints feet, if she have relieved the afflicted, if she have diligently followed every good work.]

Paraphrase 10. And let them be such as have by their acts of duty and charity approved them­selves to those among whom they have lived in all things of which their condition hath been capable; such are good carefull edu­cation of their children, hospitality, friendlinesse and humility, and submission to the meanest offices for the relief of those that stand in need, care for all that are in any distresse, and in brief seeking occasions for all works of charity, and not onely em­bracing them when they have been offered.

11. But the younger widows refuse, for when theygrow wea­ry of have begun to note c wax wanton against Christ they will marry;]

Paraphrase 11. But receive not into the Church-offices those wi­dows that are under that age, for there will be danger of such, that they will be weary of their employment in the Church, of living in that pious strict condition, ver. 6. and then they will relieve themselves by marrying;

12. Having condemnation, because they haveviolated [...] cast off their first faith:]

Paraphrase 12. Which is a great and a punishable crime in them, viz. that of violating their promise made unto the Church (a kind of conjugal tie) that they would attend it alone, and not forsake it, which when they doe, and return again to the world, what is it but a giving the Church a bill of divorce, and marrying another husband?

13. And withallbeing idle they learn to goe about to houses, and being not only idle, but tatlers also and bu­sie-bodies, to speak things that are not fit [...] they learn to be idle, wandring about from house to house; and not onely idle, but tatlers also and busie-bodies, speaking things which they ought not.]

Paraphrase 13. And such young wi­dows being unfit for such a recesse and vacancy, have no­thing to doe with their time, but spend it in going abou [...] from house to house, in asking questions; and not onely so, but fall into tatling and loose discourse, into censuring and medling with other folks matters, entertaining themselves and others with unseemly discourse, either calumniating or talking wantonly.

14. I will therefore that the younger women marry, bear children, guide the house, give no occasion to the adversary to speak reproachfully.]

Paraphrase 14. My direction therefore is, that the younger women, widows or others, that have not attained to this gravity of mind and command over themselves, doe in that case betake them­selves to a married life, and serve God in that, bearing and bringing up children (see note on c. 2. d.) guiding domestick affairs, that so they may not doe any thing which may give advantage to those that are willing to take it, to accuse or find fault, or bring reproach upon such loose professors, and the Church for their sakes.

15. For some are already turned aside after Satan.]

Paraphrase 15. For some such you know there are which have forsaken the Christian path, and betaken themselves to the Gnosticks, bitter enemies to Christians, and these would be glad to have somewhat to say against you.

[Page 698] 16. If any man or woman that believeth have widows, let them relieve them, and let not the Church be charged; that it may relieve them that are widows in­deed.]

Paraphrase 16. If any Christian hath any helplesse widow of his family (see v. 8.) let him un­dertake the care and charge of them, and not cast them upon the Church to provide for them, left if they doe, there be not in the stock of the Church sufficient to provide for all that are truly helplesse.

17. Let the Elders that rule well bebe allow­ed, enjoy, b [...] rewarded with [...] counted worthy of note d double honour, espe­cially they wholabour hard [...] labour in the word and doctrine.]

Paraphrase 17. Let the Bishops that have discharged that function well, receive for their reward twice as much as others have, especially those that preach the Gospel to whom it was news, and also continue to instruct congregations of Christians in setled Churches, [...]ee Act. 11. b.

18. For the Scripture saith, Thou shalt not muzzle the oxe that treadeth out the corn; and, The labourer is worthy of his reward.]

Paraphrase 18. For this is agreeable to that significative ceremony of the Law, which allows the beast that is used to goe over the corn, and tread out the grain out of the straw, (after the man­ner that threshing doth,) to feed all the time that he doth the work, and so to have a certain reward in a liberal manner for all his labour.

19. note e Against an Elder receive not an accusation, butupon [...] before two or three wit­nesses.]

Paraphrase 19. Admit not any com­plaint against a Bishop of any Church under thy Metropolis (see Act. 11. b.) unlesse it be testified by two or three at least.

20. Them that sin, rebuke before all, that others also may fear.

Paraphrase 20. All others that have committed any scandalous offence, thou art to admonish first, and rebuke in the presence of the community of the people, and if they reform not, inflict the censures of the Church upon them, that (beside other advantages to the offenders themselves, the reforming them by that means) others that see and hear this may be awed hereby, and kept from falling into the like.

21. I charge thee before God, and the Lord Jesus Christ, and the elect Angels, that thou observe these thingswithout prejudging of [...] without preferring one before another, doing no­thing according to inclina­tion, [...] by partiality.]

Paraphrase 21. And I conjure thee by all that is holy, that with all impartiality and upright­nesse thou proceed in Ecclesiastical Censures without favour.

22. note f Lay hands suddenly on no man, neither be partaker of other mens sins. note g Keep thy self pure.]

Paraphrase 22. And when thou hast inflicted the Censures on any, make not too much hast to absolve them again, before they have by good works approved the sincerity of their reformation. And, by the way, take special care, that by knowing other mens enormous acts, thou be not enticed or inveigled, (1 Cor. 15. 13.) or brought to partake with them, and commit the same. Be sure that thou keep thy self unpolluted from those sins that are now so rise among you.

23. Drink no longer water, but use a little wine for thy stomachs sake, and thine often infirmities.]

Paraphrase 23. (Yet say not I this, to prohibite thee drinking wine physically and moderately in respect of thy sicklinesse, to which drinking of water is unwholsome; This may safely be done by thee, without incurring that danger of pollution, v. 22.)

24. note h Some mens sins are open beforehand,leading them to censure, [...] going befoe to judgment;but in or to some also they follow, [...] and some men they follow after.]

Paraphrase 24. Some mens sins are discernible so as to bring them under the censures of the Church, by way of precedent demerit, and then are no more discernibile in them, (and these may be the sooner absolved) but in some they follow after that censure also, that is, are not reformed upon censure, but continued in by repeated acts visibly and discernibly, even when they are under the censures of the Church, (in which case there must be no absolution.)

25. Likewise also thegood works are conspicu [...] [...] good works of some are manifest beforehand, and they that are otherwise cannot be hid.]

Paraphrase 25. So in like manner men's good works, almes­deeds, &c. in case they doe reform upon censure, are or must be manifest before absolution; and when they are not so (but on the contrary, their deeds continue evil, or their good works but very few) they cannot be so concealed but they will be discen­ [...]ible, and by them judgment will be made, who is to be absolved, who not.

Annotations on Chap. V.

a Note: [...] V. 3. Widows] There were two sorts of [...] or lone persons, which we render widows, in the antient Church. First, those that were taken in to serve and of­ficiate there as diaconissae (and those were especially, though not onely, chosen of virgins, [...] that alwaies continued such, as by a place of Ignatius may be collected;) these were a kind of imitation of those which in Christs and the Apostles times volun­tarily had devoted themselves to the service of God, and to ministering to, that is, providing for, the necessi­ties of Christ and the Apostles and Saints, out of their own substance, [...], Luk. 8. 3. Such was Ioanna a married woman, and Susanna and others there. Such was Phoebe, [...] Rom. 16. 1. our sister, that is, [...] a believer, and she a Deaconesse of the Church in Cenchrea, which is most probably the [...] 1 Cor. 9. 5. the Christian woman that went along with Paul and Barnabas. For before there was any stock in the hands of the Church to make provision for either the Apostles or any other, there could no other course be taken but this, to have them supplied by such per­sons which did [...] out of their own possessions liberally impart to them. But when afterward the faithful had brought their possessions, and laid them at the Apostles feet, and when in stead of that greater liberality, yet by the help of the offertory at the Sacrament, wealth came into the hands of the Church, (and thereby, saith Justin Martyr, Apol. 2. [...], the Prefect became the guardian to provide for all that were in want) then this office was instituted in the Church, first of men-deacons Act. 6. and after of women also, which were more usefull for oeconomical services, and these were called [...] Tit. 2. 3. elder women, and afterward Diaconissae, Deaconesses, and might be admitted into the Church at fourty years old. See Can. 5. of the Council of Chalcedon. The second sort of widows were those who being childlesse and help­lesse were to be fed and maintained by the Church, and these are particularly spoken of in this place, and those many of them formerly married, and there­fore were not to be received in till sixty years old, v. 9. for so Zonaras on the Council of Chalcedon gives the reason, because, saith he, the widow which hath had an husband is not, at the same age, so likely to con­tinue unmarried, as she that hath lived a virgin to that age, [...], &c. [...]. And in case she marry, that she is to be remo­ved out of this list seems clear; both first, because in that case the husband must provide for her, and se­condly by what is here said ver. 11. of the care in [Page] [Page] [Page 699] not admitting such as are young and likely to marry. This relief which is here spoken of for widows being designed on purpose to give them the more leisure and vacancy for acts and exercises of piety, v. 5. wai­ting on God, continuing in prayer and supplication night and day, which is not supposable of married women, which have so many other affairs belonging to them, v. 14. to bring forth and bring up children, to manage the houshold and the like.

b Note: [...] V. 8. Provide] [...] to provide here doth not signifie laying up by way of carefull, thoughtfull pro­vidence before-hand, but onely taking care of for the present, as we are able, relieving, maintaining, giving to them that want. So saith Hesychius, [...], to take care for. So children that are exposed by their parents are [...] in Harmenopulus, unprovided, destitute. So when Alexander Aphrodisaeus saith, [...]. he is said to provide for any who allows him any good thing. And Ammonius in his Scholia on the [...], having resolved that one of Gods acts is [...], providing for those that want, applies that of the Poet to it, [...]. Gods giving them what they want, making his providence and giving to be all one, and so [...] here is inter­preted by [...], v. 16. which is the sons duty to the aged helplesse parent, and he that doth it not was infa­mous among heathens; and accordingly Theophrastus in his Characters among the vilest actions, whoring, gaming, stealing, &c. placeth [...], neglecting to feed the mother, and elsewhere, next after frequent worshipping of God, he placeth [...], duly feeding the aged parents: and there­fore John being by Christ commanded to be a son to Mary, presently takes her home to his house, Joh. 19. 27. As among the Samians the mothers of those which were slain in the wars were given to the richer citizens to be maintained by them; and the form of speech was like Christs to John, [...] I give thee this mother. [...]. p. Thus in Hierocles speaking of marriage and children, [...], saith he, we beg [...]t helpers and feeders of our age: and as he adds, when the fathers dye, their children must in their stead performe this office to the Grandfather; so Aristoxenus in his Pythagorean Sentences, lib. 4. the children must think all they have to be their parents, and consequently must provide for them to the utmost of their power. See Stobaeus, Ser. 77.

c Note: [...] V. 11. Wax wanton] [...], as (without the preposition) [...], is [...], and so [...] in Phrynichus, and [...] in Phavorinus, to grow stout or proud or disorderly, not willing to bear so much strictnesse, and so to put ones self out of the list or number of the Votaries; and here the widows that were [...], as after-times called it, in the number of those that were to be maintained by the Church, and there to wait on the service of the Church, when they begin to be weary of that kind of life, then they are said [...], or [...], to grow insolent and weary of Christ, that is, his service in the Church. Thus [...] Rev. 18. 3. signifies irregular, disorderly behaviour, and [...] v. 7, 9. to live disorderly, enormously.

d Note: [...] V. 17. Double honor] The [...] double honour referres to the elder brothers portion, [...] double portion, Deut. 21. 17. and this going along with the power of ruling the family, Gen. 4. 7. (after the death of the father) is fitly accommodated to the of­fice of Bishop in the Church; and so the electing of Barnabas and Paul to the Apostleship, Act. 13. 2. is expressed by [...] separate, [...] the word used about the first born Exod▪ 13. 2. and so in Clem. Constit. l. 11. 28. [...], Let a doule portion be separated for them. Thus the double portion of the spirit of Elias resting on Elisaeus, was the ma­king him his successour in the office of Prophet, as the father above the ordinary sons of the prophets, to have rule over them. And so this verse is the setting down the reasonableness, that the Bishop that dischargeth his duty or prefecture well, should be looked upon in all respects às one that hath the primogeniture of maintainance (to which v. 18. referres) as well as digni­ty, especially if his pains be extraordinary, as it must be, if he both preach the Gospel where it was not be­fore heard, [...] (which is called [...] the word, and [...] to preach, Rom. 15. 20. and [...] to preach) and take pains in farther instructing the belie­vers in the Churches, [...] which is [...], teaching or doctrine. For the word [...], that that signifies wages, reward of service, (appears among many others) by the third verse of this chapter, Honour widows, that is, relieve, maintain them. So Ioh. 12. 26. where speak­ing of those that attend on and minister to Christ, he saith, [...], the Father shall honour, that is, reward him, or pay him his wages; but especially Mat. 15. where the command of Gods, of honouring the parents, ver. 6, is expressed v. 5. by giving them that by which they may be profited, that is, maintai­nance, &c. see Col. 2. Note i. So in Nicolaus Dama­scenus of the Thyni, [...], They honour, that is, entertain, re­ceive, strangers exceedingly. So Act. 28. 10. they of the Island honoured Paul with many honours, giving him provision for his journey. [...] As for the [...] that is joyned to it, although that comes from [...] worthy, yet it signifies, without any reference to that, simply to enjoy, to receive, to have, as might appear by many evidences among authors. One for all, that of Justin Martyr, or the author [...]. where speaking of the Father, Son and Holy Ghost, he saith of them, [...], (not they have been counted worthy, but) they have had. (have been endued with) one and the same divi­nity.

e Note: [...] V. 19. Against an Elder receive not an accusation] What is the meaning of [...] to re­ceive an accusation here, must be explained by the judicial proceedings among the Jewes, where before the giving of the sentence there were three parts, 1. [...] the admission of the cause, or suit, when the Judge doth not reject the complaint or accuser, and that is here [...], to admit an ac­cusation, and is the meaning of Isa. 1. 23. neither doth the cause of the widow come unto them, the cha­racter of an unjust judge, that he admits not the widows complaint against the oppressor. After the complaint is admitted, then 2dly, there is [...] the confirmation of the suit or complaint, when the accuser confirms his suggestion by oath; for before that oath, one saying one thing, and the other the contrary, (which is called [...] contradiction, [...] Heb. 6. 16. and in [...]. p. 37 Lucian [...] and [...], as parts of judi­cial proceedings) the Judge is uninclined to either side, but then comes in the oath, [...] and is [...] the end of that affirming and denying (in the Author of that Epistle) takes away the aequilibrium that the Judge was in before, and by it he is now confirmed to the believing the one part against the other, [...] where­upon the oath is said to be [...] for confir­mation in that place, Heb. 6. 16. as in the Romane law [...], saith Psel­lus in [...]. v. 12, 13. the oath coming in, parts the controversie, or doubt, and in Leg. Bajuvar, c. 12. tit. 15. 2. In his verò causis sacramenta praestentur, in quibus nullam probationem discussio judicantis inve­nerit (See Bignon. not. in Marculfi Form. l. 1. c. 38.) [Page 700] then is the use of oaths when the discussion of the plea by the judge yields him no satisfactory proof. The 3d part is [...] Job 29. 16. the searching out of the cause by arguments afterwards produced (causae [...]) and considered of by the Judge. The first of these onely it is that belongs to this place, the admission of the complaint, or accusation, which against a [...] or governor of the Church is not allowed under two or three witnesses, in respect of the gravity of his person and weight of his office or calling, who must not be defamed (as the being brought into the court is a kind of defamation) if there be not great cause for it.

f Note: [...] V. 22. Lay hands] That [...] laying on hands is a ceremony of prayer or benediction, is or­dinarily known in the Old Testament, used first by the father to the children, in bestowing the blessing upon them, and with that succession to some part of the estate. So when Jacob blessed the children of Joseph, Gen. 48. 14. he laid his hands upon their heads, v. 15. And from thence it was among them accommodated to the com­municating of power to others as assistants, or deriving it to them as successors. So when Moses assumed the seventy to assist him, Num. 11. 17. this, saith Maimo­nides, was done by his laying hands upon them, San­hedr. c. 4. And when he left the world, and constituted Joshua his successor, God appointed him to take Joshua, and lay his hands upon him, Num. 27. 18. So Deut. 34. 9. Joshua was full of the spirit of wisdome, that is, was his successor in the Government, for Moses had laid his hands upon him. From these three uses of the ceremony, in Prayer, in paternal benediction, in creating of Officers, three sorts of things there are in the New Testament to which it is principally accommo­dated. In Prayer it is used either in curing diseases, or pardoning [...]ns. Diseases, the corporal bands, Luk. 13. 16. were cured by imposition of hands, Act. 19. 17. and 28. 8. and so it was foretold Mar. 16. 18. they shall lay their hands on the sick, and they shall recover: And so Sins, the spiritual bands, were done away, or pardoned, by the same ceremony, laying on of hands, used in the absolution of penitents. Thus Heb. 6. 2. as the Baptismes are those used among the Jewes and Christians for the admission of Proselytes, so the impo­sition of hands doth probably denote the restoring of penitents that were lapsed after Baptisme, (see Note on Heb. 6. b.) From that of paternal benediction is that of laying on hands in blessing of infants, Mar. 10. 16. by that means signifying them to be fit to be received into the Church by Baptisme, as those that have title to this kingdome of heaven, the Church here, and, through the same mercy of God in Christ, heaven hereafter. This benediction and imposition of hands I suppose it is, that Clemens Alexandrinus referres to Paedag. l. 3. c. 11. in these words, Tivi [...]; On whom doth the Presbyter lay hands? whom shall he blesse? meaning most probably in that place the solemnity with which the Catechist dismissed those that were catechized, pre­paratory to their Baptisme: and so saith Eusebius of Con­stantine, de vita. Constant. l. 4. that to prepare for his Baptisme, [...], he made profession, (that is, confess'd his sins, and pro­fess'd the faith) and then was vouchsafed those prayers that are given by imposition of hands: to which purpose also the Author of the Constitutions called Apostoli­cal, l. 7. c. 39. where having set down the severals in which the Catechumenus must be instructed, he adds, but let him that laies on hands adore God, &c. Secondly, that of confirming those of full age that had former­ly been baptized. Such that of the Ephesian disciples seems to be, Act. 19. who being baptized, v. 5. Paul laid his hands on them, v. 6. To which in those times many extraordinary gifts were consequent, speaking with tongues, &c. as had formerly fallen out Act. 10. 44. Lastly, from that in creating successors, or assistants in power, came the use of imposition of hands in Or­dination, whether of Bishops or Deacons, Act. 6. 6. and 8. 17. and 13. 3. 1 Tim. 4. 15. 2 Tim. 1. 6. To this last it is that this exhortation of Paul to Timothy is by many thought to referre, that he should be care­ful to have those whom he received into Orders, suffi­ciently approved to him. But the Context seems rather to referre it to that which was used in Absolution, that he should not make too much hast in receiving those that were under Censures, to Absolution; for that was the thing which would most probably make him par­taker, or guilty of, their sins, which the Censures were designed to reform in them, but would not doe so, if before they had approved their repentance and re­formation, they were received to the peace of the Church again. And thus it connects with the words foregoing v. 20. Those that offend rebuke before all, that the rest may have fear, and v. 21. I charge thee that thou observe these things without prejudging, doing nothing by favour or inclination, or partiality, where­on it follows, Lay hands suddainly on no man; and to that also belong the following rules, ver. 24. 25. (see Note h.) Thus in Victor about the Vandalick perse­cution, l. 2. Qui nobis poenitentiae manus collaturi sunt, & reconciliationis indulgentiam, obstrictos: pec­catorum vinculis soluturi, they that lay their hands of penance upon us, and conferre the indulgence of recon­ciliation, and loose us from the bands of sins; where it is clearly used in this sense. And in Can. 5. of the Coun­cil of Carthage, dist. 5. Presbyteris & Diaconis, si quando de gravi aliqua culpa convicti ministerio re­moti fuissent, mannus non imponerentur ut poenitenti­tibus, Priests and Déacons which had been convict of any grand fault, and so removed from their mini­stery, should not have hands laid on them as penitents. And in the third Council of Carthage (that in S. Augu­stines time) Can. 32. Cujuscunque autem poenitentis publicum & vulgatissimum crimem est, quod universa Ecclesia noverit, ante Absidem manus ei imponatur, When the penitents sin in known to the whole Church, the Bishop is to lay his hands on him before the Absis, that is, the upper part of the Quire, Where the Altar is. And Concil. Agath. Dist. 5. c. 63. Poenitentes tem­pore quo poenitentiam petant, impositionem manuum & cilicium super caput, sicut ubique constiturum est, consequantur, Let the penitents receive imposition of hands, and sackcloth upon their heads, as it is every where appointed. And so Hincmarus concerning the divorce of Thietberga, sacri Canones jubent ut poeni­tentes tempore quo poenitentiam petunt, imposituram manuum, & cilicium super capita à Sacerdote, sicut ubique vulgatum est, ante Absidem accipiant, The ho­ly Canons command that the penitents when they de­mand repentance, that is, admission to penance and ab­solution, shall receive from the Bishop imposition of hands, and sackcloth upon their heads, as it is every where known, before the Absis, where the altar stands. So in Fulgentius Ep. 1. de conjug. Acceptâ manûs im­positione, poenitentiam, secundùm modum quem habet Christiana religio, peregit, He performed penance by imposition of hands, according to the manner observed in the Christian religion. So in Avitus Alcimus Ep. 24. Manûs impositionem adhibete converso ab haeresi, use imposition of hands to him that is converted from heresie. And in the Author contra Praedestin. l. [...]. Non ausi sunt Ecclesiarum Pontifices manum imponere poe­nitenti, nis [...] confessionem voluntariam ostendenti, The Bishops of the Churches durst not lay hands on the pe­nitent, but on his shewing his voluntary conf [...]ssion. And in the Chronicle of J [...]. Gerundensis, speaking of the Ar­rians Synod of Toledo, one of the Canons is De Re­mana religione ad nostram Catholicam fidem venientes non debere baptizari, sed tantummod [...] per manûs im­positione [...] [Page 701] positionem, & Communionis perceptionem ablui, They that come from the Roman religion to our Catholick faith ought not to be baptized, but onely purged by im­position of hands and receiving the Communion. And this is the notion which S. Cyprian had of this place, and Pacianus in paraenesi ad poenit. And though Theophylact seem to understand it of Ordination, yet what he addes in explication of the following words, neither partake of other mens sins, [...] &c. Thou shalt be guilty both of his future sins and even of his past, because thou hast neglected them, made darkness light, and not dismissed him to the state of mourning & compunction, seems to belong to absolution.

g Note: [...] Ib., Keep thy self pure] What is the meaning of [...] keep thy self pure, will appear by the antient. Glossary, [...] castus, it signifies that kind of purity which consists in perfect chastity, free from all shew of impurity. So 2 Cor. 11. 2. [...] a pure chast virgin. So Tit. 2. 5. the widows or female officers of the Church must be [...] pure or chast, and Timothy must behave himself toward the yonger women [...] in all purity or chastity, c. 5. 2. and so the Hebrew [...] answerable to [...] sig­nifies. So that this precept and the other following of drink a little wine, though they come in here as in a parenthesis (the 24. and 25. being to be connected in sense to the matter of Absolution and Censures, see Note h.) yet they are added seasonably and pertinently to the [...] immediately precedent, after this man­ner, Thou art not to be over-favourable to offenders, to absolve them too easily or speedily. But above all thou must be sure not to joyne with them in their course. And because there be two chief heads of that false doctrine which is most frequent among you, (the heresie of the Gnosticks, from which especially flow the faults to which the censures are most due) viz. forbidding of marriage (to which is consequent all im­pure abominable living) and abstinence from wine and meats—c. 4. 3. I therefore now warn thee con­cerning these two. In the former respect, that abstaining spontaneously from marriage, not as from a thing un­lawfull, but onely denying thy self that liberty which thou maiest lawfully use, thou be sure to preserve perfect chastity, and not fall into the least degree of Gnosticisme, [...] for that is [...], to commit those sins which thou art to censure in others. That is the meaning of [...] and [...], to be guilty thy self, not onely to be blameable for thy indul­gence to others, and so for their commission. So Eph. 5. 11. [...] [...] have no fellowship with the un­fruitfull works of darkness, that is, do not permit your selves to be drawn into their dark villanous mysteries, to commit those heathen sins which there are com­mitted, but rather discover them, and bring them to light. And so Rev. 18. 4. Go out of her my people, that ye may not [...] communicate with, or partake of, her sins, that is, be corrupted with, and drawn into the like commissions. And so here, 'twill be a caution to Timothy against the Gnostick practices (as elsewhere to avoid youthful lusts 2 Tim. 2. 22.) not to fall into those guilts which he ought to detest and punish, but to keep himself perfectly pure from their practices. As for the second thing, their abstinences from meat and wine, this temper is to be observed; It is no doubt law­ful for those that can do it without any hurt to their bodies, to abstain from meats which are most pleasu­rable, and so from wine; and for thee to do thus, as long as thy health well permits, is both lawful and com­mendable (and the Gnosticks heresie consists in this, that they impose such abstinences on all as necessary, and so [...], not [...], as the Canons Apostoli­cal style it, out of a detestation, and an opinion of the unlawfulness of meat, not for self-denial, or austeri­ty:) but these creatures of God being created for the benefit and refreshment of man, these thou mayest very safely make use of, and thy health of body being in­firme, and subject to frequent diseases, there is no rea­son thou shouldest never drink any wine, the continual use of water may be hurtfull to such an habit of body as thine, and moderate taking of wine may be more proper, and then it is best to remit of that austerity, which might otherwise be laudably continued, and tend to the preserving of virginal chastity, but is not to be imposed on those whose health will not bear it. To this interpretation of the words agrees the discourse of Cy­rill of Jerusalem, [...] p. 93. Catech. 4. [...] (so the Barocian MS. reads instead of [...]) [...] (so the Barocian, not [...], (the Ba­rocian addes [...] &c. When we fast, we abstain from wine and flesh, not hating them as unlawful, but expecting a reward:—despise not therefore those that eat in respect of the weaknesse of their body, nor find fault with those that use a little wine for their stomach, and frequent infirmities, nor condemn them as sinners, neither hate flesh, as unlaw­ful; for the Apostle knew some such when he speaks of forbidding to marry, and abstaining from meats. Which being said on this occasion incidentally, he re­turnes again to the former matter, v. 24. But if both these, neither partake, &c. and keep thy self pure, be interpreted to be an effect or consequent of his laying on hands suddainly, then there is no such occasion of in­troducing that parenthesis, and therefore sure that is not the meaning of it.

h Note: [...] V. 24. Some mens sins are open before—] That these two last verses of this chapter belong to the busi­ness of Church-Censures and Absolution, may appear by the Context: v. 20. there is direction for the pub­lick rebuking of offenders, whether by way of correp­tion, or inflicting the Censures, and v. 21 there is a conjuration against prejudging on one side, and partia­lity or favour on the other, and v. 22. deliberation, and delay, and observation of the penitents behaviour is required, before he be absolved, Lay hands suddain­ly on no man, that is, before the sincerity of his refor­mation be approved to thee, according as in the Pri­mitive Canons, they must exercise themselves for some space in good workes, before they are capable of Ab­solution; and then some words coming between, as proper to Bishop Timothies youth, that he be sure that he fall not himself into those sinnes which he sees com­mitted by others, and so his office of jurisdiction be­come a snare to him, (and on occasion of that, the 23d verse being added by way of parenthesis) it followes very pertinently to that former matter, Some mens sins are [...] open beforehand, &c. that is, by not absolving offenders over hastily, by observing & waiting a while, thou wilt be more able to passe a right judgment. For the behaviour of some men under the Censures is so ill, that they deserve to be farther censured rather than ab­solved, and in that respect it is not good to be too hasty in absolving. And the good works of some men doe ap­prove & demonstrate the sincerity of their repentance, which yet they cannot doe, if they be absolved present­ly before they have so approved themselves. And whe­ther one way or other, mens works will manifest what they are; and though for a time they may be concealed, yet if the Bishop make not overmuch hast to absolve, they will discover themselves either by their good works to be sincere, or by their ill to be unsincere. And so still this is the rendring of a reason for the point in hand, that the Bishop make not overmuch hast to Absolution.

CHAP. VI.

1. LET as manyas are [...]vants [...] yokes [...] servants as are under the yoke count their own masters wor­thy of all honour, that the name of God andthe do­ctrine be not evill spoken of [...] his doctrine be not blas­phemed.

Paraphrase 1. Those Christians that are bond-men to heathens must perform all service and obedience to them, which belongs to them by the law of servants among the heathens, that the profession of Christianity and the doctrine of the Gospell be not looked upon by the heathens as that which makes men worse livers then they were, neg­lecting their morall duties for being Christians.

2. And they that have believing masters, note a let them not despise them, because they are brethren; butthe ta [...] serve them [...] rather doe them service,because they who help to do good [...] faithful [...] beloved, [...] [...] because they are faithful and beloved, note b partakers of the note c benefit. These things teach and exhort.]

Paraphrase 2. And those Christians that have Christian masters must not withdraw any of that obedience which is due to them, upon this plea, that they are Christians, and so their equals of brethren; but think them­selves the more obliged to serve them, because the faith and love that constitutes men Christians, consists in helping to doe good, and that is all wherein their service consists, and consequently their performing due service to them is a very Christian thing, and that which Christianity doth not lesse, but more oblige them to. These are things of such a nature, so much required by Christian religion, and the contrary at this time so taught by the Gnostick hereticks, that it is necessary for thee to give these admonitions to all, to tell them what is their duty, and exhort them carefully to practise it.

3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to god­linesse,]

Paraphrase 3. But the Gnosticks v. 20. that teach libertinisme in stead of the doctrine of Christ and the Gospell (see note on c. 3. f.) are to be known by this character,

4. He ispuff'd is [...] proud, knowing nothing, butsick [...] doting about questions and strifes or words, whereof cometh envy, strife, railings,wicked opinions [...] evill surmisings,]

Paraphrase 4. They are swell'd with an opinion of knowledge, (whence they take their title, Gnosticks) whereas indeed they know nothing, and study nothing but disputings and verbal con­troversies, which have no matter of substance in them, Col. 2. 8. and this is a kinde of disease or distemper in them, and all that comes from it is uncharitableness, speaking evill of their superiors, Jude 8. and maintaining impious opinions contrary to moral life, as that of libertinisme of all sorts,

5. odde [...] of dispu­tings of men th [...] have their understand­ing per [...] ­ted [...] Perverse disputings of men of corrupt minds and destitute of the truth, thinking that pitty is advantage [...] supposing that gain is godlinesse: from such withdraw thy self.]

Paraphrase 5. Disputings void of all solidity, empty and unprofi­table, such as are proportionable to men whose very understandings are debauched and corrupted, and void of all truth, men that have taken up an opinion (that caused the discourse at this time) that Christian religion (see note on c. 3. f.) is an ad­vantageous trade, a means of helping one to secular immunities and privileges, (as that a servant shall be free by that means:) such men as these are fit for Ecclesiastical censures or discipline to be past upon them.

6. But godlinesse witha competency [...] contentment is great gain.]

Paraphrase 6. As for that opinion of theirs, that Christianity is an advantageous calling, though it be farre from true, nay impious, in that sense whereto they apply it, yet in this other 'tis most orthodox, that a Christian life with a competent sufficient subsistence is all the wealth in the world, and much better then a great deal more wealth.

7. For we brought nothing into this world, and it is manifest [...] certain we can carry no­thing out.]

Paraphrase 7. For for any thing a­bove that competency or suffi­ciency for this life 'tis clear 'tis no way advantageous to us, for as we brought nothing with us into this world, so we cannot car­ry and out, and so that which we do not spend or use, is lost to us.

8. And having food and rayment,we shall be sufficiently provided for with these let us be therewith note d content.]

Paraphrase 8. And what that compe­tency or sufficiency is, it is as clear, viz. food and rayment, which is all we stand in need of.

9. But they that note e will be rich, fall into temptation and a snare, and into many foolish and hurtfull lusts, whichingulph [...] drown men in destruction and perdition.]

Paraphrase 9. Whereas on the other side, they that set their minds on the getting of riches, are thereby betraied into many temptations and snares to sin, into many desires and pursuits, which are both ridiculous and unprofitable of themselves, bring nothing of satisfaction with them, and besides bring great mischiefs upon them, many times most contrary to the designed advantages; and which finally bring ruine even in this world, (and that the Gnosticks will find) and eternall damnation in another.

10. For the love of money is the root of all evill; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.]

Paraphrase 10. For at this time 'tis evident what a deale of mis­chief hath been caused by the love of this worldly trash, for the preserving of which many have forsaken the orthodox faith and fallen off to the Gnostick here­sie, and brought themselves to a sad and most wretched condition.

11. But thou, O man of God, flee these things: and follow after righteous­nesse, godlinesse, faith, love, patience, meeknesse.]

Paraphrase 11. But thou which art by God appointed to be a Gover­nor in his Church must keep thy self exactly from all these, and endeavour earnestly the attaining and exercising all those vertues which are most contrary to the practice of these hereticks, viz. innocence, observation of the pure Christian doctrine (see note on c. 3. f.) perseverance in the faith, perfect charity to other men, a patient endurance of all the persecutions that light upon thee, moderation toward offenders (opposed to too great severity.)

12. note f Strive the good strife. Fight the good fight of faith, lay hold on eternall life, whereunto thou are also called, and hast professed a good profession before many witnesses.]

Paraphrase 12. Let Christianity be the race wherein you run, and in that so behave thy self that you may obtain the crown (see note on Phil. 3. c. and 2 Pet. 1. d.) to the obtaining of which thou art put into a course by God, and hast, as in one of the Grecian combates, quitted thy self very well before many specta­tors, suffered a great persecution for the faith of Christ (which many are witnesses of) and held out valiantly.

13. I give thee charge in the sight of God, who quickneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession,]

Paraphrase 13. And accordingly I now adjure thee by all that is pre­tious, as thou believest God to be able to raise thee from the dead, if thou shouldest perish in the combate, or as thou art a Chri­stian, and thereby obliged to imitate Christ, who when he came before the Roman Procurator, held out constantly even to death.

14. That thou keep this commandement without spot, unrebukable, untill the appearing of our Lord Jesus Christ,]

Paraphrase 14. That thou keep close to the Evangelicall rule, and continue constant without any blemish or blame, without any falling off in time of hazard (as some others are observed to doe) until that coming of Christ (so often spoken of, and expected according to his promise) for the rescue of his faithfull servants, and destruction of the persecutors and the cowardly, (see note on 2 Thes. 2. k.)

15. Which in hisproper seasons [...] times he shall shew, who is the blessed and only potentate, the King of kings and Lord or lords,]

Paraphrase 15. Which God shall de­clare in that season which he thinks most fit and opportune for it, and thereby expresse his omnipotence, such as no body can resist, be he never so great and mighty, to the advantage of all his faithfull servants;

[Page] [Page] [Page 703] 16. Who only hath immortality, dwelling in the light which no man can ap­proach unto, whom no man hath seen nor can see: to whom be honour and power everlasting. Amen.]

Paraphrase 16. Even that God who only is immortal in himself, and all immortality of others is derived from him, and therefore may safely be trusted with our safety, and who alone reigneth in heaven, and receiveth thither only whom he pleaseth, the great, unapproachable, invisible God, who is by all men to be acknowledged and praised for ever. Amen.

17. Charge them that are rich in this world, that they be not high-minded, nor trustUncer­tainty of wealth [...] in uncertain riches, but in the living God, who giveth us richly all things, to cheer­fulnesse note g to enjoy;]

Paraphrase 17. And as at all times, so especially in such a season as this, when persecutions reign already, and vengeances are approaching from God upon those that take most care to secure themselves, it will be a seasonable admonition from thee to all rich men, not to bear it high, to be proud or insolent upon that score, nor to depend or relie on their wealth, which they have upon such uncertainties, but to keep close and depend on God, who alone is able to preserve them, and will, if adhered to, make a cheerfull, plentifull provision for them;

18. That they doe good, that they be rich in good works, ready to distribute, willing to communicate,]

Paraphrase 18. And to that end to be bountiful, to proportion their acts of charity to their wealth, to abound (not in possessions, but) in good deeds, to be alwaies a dispensing their wealth, liberal to all that want, see note on Act. 2. e.

19. Laying up in store for themselves a good note h treasure or pledge, bid or bond. foundation against the time to come, that they may lay hold on eternal life.]

Paraphrase 19. Thereby making an advantageous provision for themselves against another world, and by their acts of charity gaining security, that they shall through God's promise receive the reward of eternal life.

20. O Timothy, keep that which is committed to thy trust, avoiding profane vanities or compty sounds [...] and vain bablings, andthe con­tradictions of the knowledg falsly of cal­led [...] note i oppositions of science falsly so called:

21. Which some professing, have erred concerning the faith. Grace be with thee.] Amen.

Paraphrase 20, 21. My dear son Ti­mothy, be sure to hold fast that form of sound doctrine which is delivered to Christi­ans from hand to hand, and give no entertainment to those heathenish empty discourses of Theology brought in by the hereticks, and the discourses of them that falsly call themselves Gnosticks or knowing men, v. 3, 4. (see note on 2 Pet. 1. c.) who pretending to more knowledg then ordinary, have quite forsaken the faith of Christ, and disseminated discourses by way of opposition and contradiction to the Christian doctrine. I heartily wish all happinesse to thee.

The first to Timothy was written from Laodicea,These words are no [...] read in the King's MS. which is the chiefest city of Phrygia Pacatiana.

Annotations on Chap. VI.

a Note: [...] V. 2. Let them not despise them— It is here some­what uncertain to whom these words, [...], because they are brethren, and [...], &c. do belong, whether to the servants, that pretended themselves at liberty because they were Christians, or to the Ma­sters, whom the servants would not obey, but despise, because those Masters were [...] brethren, and so but equals, no better men then they. That the latter is it, is made probable by this, that in the beginning of the verse we read [...] believing Masters, where the [...], faithfull or believing, is directly applied to the Masters. But there is more reason to adhere to the former. 1. Because the probability for the latter is of no force, concluding only that the Masters here spoken of are Christians, which is granted also in the former interpretation, and not that the second [...], &c. is not appliable to the servants; for it is certain that the ser­vants here spoken of are supposed to be Christians also; for otherwise the Apostles exhortation could not here be given to them, or to Timothy concerning them, nei­ther Paul nor Timothy having jurisdiction over those that were not Christians: 2ly, because the Libertine Chri­stians plea against subjection to their Masters cannot be supposed to have been taken from the Christianity of their Masters; for 'tis evident by the first verse that they excepted against subjection, and pleaded exem­ption from obedience to Masters that were not Christi­ans, viz. those which kept them under yoke, (as Chri­stians were not allow'd to doe to Christians) that is, heathen Masters; but their plea against all subjection both to heathens v. [...] 1. and to [...] believing Masters. v. 2. was the same, only this that they were Christians, and therefore too good to serve Heathens, and again Christians, whose title [...] brethren was a style of equality, and so an argument that they were free from serving their fellow-Christians: 3dly, because the direct rendring of the word being that which we have given in the margent, the [...] with the particle [...] before it, being in all reason the Subject; and [...], faithfull and beloved, the Praedicate in the Proposition, the sense will be obvi­ous, by applying it to the servants, (but not so by ap­plying it to the Masters) thus, Let not the Christian servants despise their Christian Masters upon this score, that the servant by Christianity is made a bro­ther, and equal to his Master, but the rather serve them upon this very score of being Christians, because they that help and assist in doing good, (as Christian ser­vants of Christian Masters do assist their Masters in doing good, whereas it cannot fitly be said of the Ma­sters, though Christians, that they thus help or aid their servants) are faithfull and beloved, that is, such as Christians ought to be, exercising fidelity and love to God, and to their Masters for Gods sake, who hath commanded obedience to them. And for these reasons this notion seems the most probable, by applying all these to the servants in the latter part of the verse, but to those as servants of the [...], Christian Masters, in the former part of it. And if we consider the words in several, and then all of them together, this will be [...] more evident. [...] [...] and [...] are the or­dinary titles of Christians, proportionable to the two prime graces of a Christian, Faith and Love; and so [...], brethren, [...] is a title also signifying the same thing, but withall noting an equality, such as is among bre­thren. The Gnosticks upon this ground taught liberty and manumission of servants from their Masters, by their being Christians, and so fellow-brethren, not ser­vants of their fellow-Christians. To which argument of theirs taken from one title of Christians, the Apostle answers, and makes retortion, by mentioning those o­ther titles of Christians also, which may very well be reconcilable with subjection, as [...] faithfull, which is an Epithet that belongs ordinarily to servants, noting fidelity, wich is the special thing required in them. And so also [...] beloved will be, which, as it is the title of Christians every where in the New Testament, so 'tis also a title of servants too, in that they assist their masters in doing good, which is but the work of a wife to a husband, of one friend or beloved to another. All this is said most clearly in reference to the Gnosticks, whose doctrine that was, and the seeds of it were visible in Asia (and affirmed to be so in one Church under Timothies care, that of Smyrna) in Polycarp's time, which caused Ignatius's admonition in his Epistle to him, that the men or maid servants should not be puff'd [Page 704] up, [...], but to the glory of God let them serve the more, as (here) become the bet­ter servants for being Christians, and [...], &c. Let them not desire, or pretend to, any common liberty upon the score of being Christians.

b Note: [...] Ib. Partakers] [...] is to help, either from one notion of [...], contra, to take up at the other end, and so to bear part of a burthen, as the wife is the mans helper; or as [...] signifies vice, or pro, to bear any weight in anothers stead, [...] an helper, saith Hesychius; and so here [...], to assist doing good (see Note on Mat. 6. m.) But when it is joyned with a Genitive of the person, it signifies somewhat more. See Note on Luk. 10. b.

c Note: [...] Ib. Benefit] The word [...] is but once more used in the New Testament, Act. 4 9. and there 'tis taken Actively, doing good, not receiving it, beneficen­tia in the Active, not beneficium in the Passive sense, which, saith Arisotle, is [...], as it is in the receiv­er. And thus [...] is doing, not receiving, good, with which this holds analogie directly.

d Note: [...] V. 8. Content] [...] signifies we shall be satisfied with these So the Syriack renders it, Where­fore meat and cloathing are sufficient for us, [...] (from [...] or [...]) both in sense and sound differing little from the Latine sufficio, only in the Latine termination.

e Note: [...] V. 9. Will be rich] That the [...] they that will be rich, is part of the character of the Gnosticks in this place, & that they were a sort of Christians that made no use of their religion, but to their secular advantages, v. 5. and whensoever it was not reconcilea­ble with thriving in the world, (brought persecution) made no scruple of renouncing their Christian profes­sion, hath often been said, and may appear from one eminent place of Clemens Alexandrinus, who (oppo­sing [...] the true knower of mysteries, or searcher into profitable Cabala's, the Christian indeed to the Gnostick, or knower of mysteries here falsly so called v. 20.) hath these words, [...], He knows the mysteries of the fast­daies, the fourth and sixth day of the week, one is na­med by the name of Mercury, the other of Venus, and accordingly he fasts or abstains in his conversation from love of money, and love of pleasures, from which all evil doth spring. Where, as love of pleasures, every where imputed to the Gnostick hereticks, is [...]ntioned as one root of all villany, so is love of money taken no­tice of as the other (v. 10.) and both in relation to the Gnosticks here, to whom the true Christian is opposed.

f Note: [...] V. 12. Fight the good fight] This whole verse al­ludes to the exercises of the Grecians. In which as there were five sorts, Running, Wrestling, &c. formerly mentioned, so every of them is commonly styled [...] a combat or strife, and they which contended in each of them said, as here, [...]. The rendring of this fight a good sight may make it believed to belong peculiarly to that of Cuffing [...], whence our Latine pugna fight comes. But the word is not here to be so re­strained, but set more generally in some common word, as strife or combate, (as [...], strive to enter in at the streight gate, and [...] Iude 3. to contend earnestly) and then 'twil by the consequents be applied to that of Racing, where the crown was set over the goale, that he that came formost, and so con­quered, might catch it off and carry it away with him; for so [...] lay hold, [...] or apprehend, that follows here, and ver. 19. is the word that expresses the catching of the crown from the top of the goale, and eter­nal life is that crown; and the [...], before many witnesses, [...] denotes the many spectators that were wont to be at those games, called from thence [...], [...] frequentiae, and solemnities; and so [...] may refer also to the [...], or praeco, who proclaimed the laws and the prize or reward of the [...], and called the company together to contend for it.

g Note: [...] V. 17. To enjoy] [...], saith Pha­vorinus, a cheerful, comfortable condition, (agreeable to the [...] all things, and [...] richly, preceding) and thus it is used, not only in an ill, but good sense, [...], enjoying wealth, for [...], being happy, and [...], enjoying honour, for [...], that other kind of happinesse.

h Note: [...] V. 19. Foundation] The word [...] in this place seems to have a peculiar signification (different from that other of foundation so ordinary in other places) and coming from [...], to lay up, as [...] doth, it may possibly signifie no more then a treasure, some­what laid up, and so both [...], laying up, going before, and [...], for the future, or time to come, following it, would incline to render it. So Tobit 4. 9. in the same matter of alms-giving, [...], for thou layest up for thy self a good treasure, a good laying up, against the day of necessity. Beyond this, it is the observation of a late Critick, Sam. Petit, that the word [...] may signifie in the same latitude that the Hebrew [...] (which is answera­ble to it) doth, that is, not only a foundation, but, as the Rabbines use the word, a bill of contract, a bond or obligation, that he receives that lends out any thing, upon which he may found a confidence of having it returned to him again. To this perhaps it may be ap­pliable that the Hebrew [...], which is rendred [...] sometimes, is also rendred [...], Isa. 30. 1. a compact. And then it will have this weight here, that the almes-giver by his liberality receives and layes up an obligation from God, that this mercy of his shall be rewarded. And to this notion of the word that of Prov. 19. 7. is very agreeable, He that hath pity on the poor lendeth to the Lord, and that which he hath given he will pay him again. In this sense, saith he, the word is again found 2 Tim. 2. 19. where Gods [...] is said to have a seal affixed to it, which seems to refer to a bill or bond: and because those seals had their inscriptions on both sides, agreeing to the conditions of the two persons contracting, accordingly it is there ad­ded, first on Gods part, The Lord knoweth them that are his, that is, God will be faithfull and constant in owning those that are his servants; then 2dly, on mans part, Let every one that nameth the name of Christ de­part from iniquity. So that Gods [...] there may very well signifie his [...], bill or bond, (and so here the word may signifie also) which being left with any man as a means to secure him, a depositum, a [...], a pledge or pawn, may well be styled [...], from [...] pono, somewhat delivered him as his secu­rity.

i Note: [...] V. 20. Oppositions of science] That the [...], science falsly so called, is set down to denote the heretical crue of the Gnosticks, there can be no question, and is elsewhere largely shewed, Note on 2 Pet. 1. c. That the first author of these was Simon Magus, is also evident in Irenaeus and others of the antients. Now it seems there were thus early discour­ses written by him or some of his, for the opposing the true Christian doctrine, and these are here called [...] oppositions or contradictions: to which agrees that of Dionysius Areopagita [...] c. 6. where men­tioning them, he styles them [...], the contradictory discourses of the do­tage of Simon, by the [...] or dotage of Simon mean­ing the same that is here express'd by the [...], that is, those heretical, proud, but sottish sol­lowers of Simon.

THE note a SECOND EPISTLE OF PAƲL THE APOSTLE TO TIMOTHY.

a Note: [...] THat this Epistle was sent to Timothy from Rome there is no question, and that whilst he was in restraint and danger there. But whether this were at that first time of his being there, mention'd in the last of the Acts, An. Chr. 58. or whether immediately before his Martyrdome, which was ten years after, about the thir­teenth or fourteenth of Nero, there is this reason to demurre, because he tells him c. 4. 6. that he is (as the or­dinary English reads) now ready to be offered, and that the time of his departure is at hand; which seems, with the Subscription of the Epistle, to determine it to the latter. On the other side, some passages there are which incline it to the former; as when he saith c. 4. 16. that in his first defence though all forsooke him, yet the Lord stood with him, that the preaching might be fullfilled, and that all the Gentiles might hear, &c. which seems to referre it to his first being at Rome, after which time he proclaimed the Gospel to the Gentiles in other regions. So saith Clemens in his Epistle, to the Corinthians, p. 8. that he came [...], to some remote parts in the West. So S. Ierome in Catal. that being dismiss'd by Nero, he preach'd the Gospel of Christ in the Western parts. So saith Eusebius l. 2. c. 21. [...], Then having made his defence, the report is that he did again betake himself to the office, or ministery, of preaching the Word. So when he remembers to Timothy his persecutions at Antioch, Iconium and Lystra, c. 3. 11. and what Alexander at Ephesus had done to him, Act. 19. 33. it is not so probable that this should be repeated by him 14. years after the fact, and just before his death, as at his first being at Rome, which was not above four years after the fact. So when he saith c. 4. 12. that he had sent Tychicus to Ephesus, it is probable that that was at the writing of the Epistle to the Ephesians, which he sent from, Rome by Tychicus about this time of his first being there. And for the one argument on the other side, the approaching of his death, to that may be opposed what he adds c. 4. 17, 18. that he was delivered out of the mouth of the lion, that is, either from Nero under the title of the lion, or from his great danger, adding confidently for the future, that the Lord shall deliver him; which was literally true of this first, but cannot in the sense of delivering him from his danger, (to which the 17th verse belongs) be verified of his last danger, from which he was not delivered. And for the words ver. 6. I suppose they may thus best be rendred, [...], for I am already poured out, (see Note on Phil. 2. e.) that is, my danger of death is already so great (so in the eye of man) that I am as it were wine poured out upon the sacrifice, to prepare it for offering up. To which he may fitly resemble his being brought out to the barre, to be tried for his life. And when 'tis added, [...], and the time of my departure hath been at hand, that may denote no more than an imminent danger of death, mentioned as now pass'd, without any foretelling that he should now instantly die. And in this sense it will be reconcileable with the Lords having delivered him out of the mouth of the lion, v. 17. viz. this imminent, but now pass'd, danger. And thus may the seventh verse be interpreted also, I have fought a good fight (of afflictions) (see 1 Thess. Note b) run great hazards and pass'd Christi­anly through them, I have run my race (so [...] signifies, not to finish, but to perform; see Note on Act. 21. a.) I have kept the faith, not swerved from it, for all my danger; by [...], race, not referring to the whole course of life, but to this one combat of afflictions at Rome, now fresh in his memory, and recited in that chapter, ver. 16, 17. That Timothy which is here appointed to come to him, chap. 4. 9. did accordingly come, is generally acknowledged, and that after his coming, the Epistles to the Philippians, Colossians and Philemon were written, as appears by the place, Rome, from whence they are all dated, and the joyning of Ti­mothy's name in the front of them. Now of all those Epistles 'tis clear that they were written at his first being at Rome, and not immediately before his Martyrdome. For Philip. 1. 26. & 2. 23, 24. he expresseth his confi­dence that he shall be delivered, and again come unto them, which is not reconcileable with his perswasion of the instant approach of his death at the writing of this, and to Philemon v. 22. he sends to make provision for his lodging at Colossae. As for the Subscription of the Epistle, which referres it to the [...], the second time of his coming before Nero, that may possibly stand good, by this interpretation; that he was twice at his first imprisonment brought out to the barre before the Emperor, and freed both times, that the first, being his great­est danger, was most memorable to him by all mens forsaking him, and the interposing of Gods protection when all other means failed him. And this is more likely to be recited by him in an Epistle written soon after it, then in one of ten years distance from it. However, we know that the Subscriptions of the Epistles are not to be found in all the antient Copies. What the designe of this Epistle was, is manisest, to stirre him up to caution, diligence, and discharge of his office, on occasion of the creeping heresie of the Gnosticks, c. 2. 17. stolen in among them, which had much debauched the Asiaticks, c. 1. 15. and made use of Magick to oppose the truth of the Gospel, c. 3. 8.

CHAP. I.

1. PAUL an Apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,]

Paraphrase 1. I Paul, who (farre from any merit of mine, meetly by the good pleasure of God and his undeserved grace) have received commission to make known the Gospel or the promise of life, which now is made by Christ to all penitent believers,

2. To Timothy, my dearly beloved son, Grace, mercy, and peace from God the Father, and Christ Jesus our Lord.]

Paraphrase 2. Send greeting in the Lord to Timothy by me converted to the faith.

3. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day,]

Paraphrase 3. In my thanksgivings and prayers to God (whom, as my progenitors of the tribe of Benjamin did before me, so have I obeyed sincerely all my time, even when through ignorance I persecuted the Christian faith, doing according to the dictate of my conscience, or as I was perswaded I ought to doe) I men­tion thee constantly, praying and giving thanks to God for thee,

4. Greatly desiring to see thee, being mindfull of thy tears, that I may be fil­led with joy;]

Paraphrase 4. Desiring earnestly to see thee whom I love so dear­ly, (and this passionate desire being inflamed by the remembrance of thy tears at our parting) that our meeting again may be as full of joy as our parting was of sorrow;

5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am perswaded that in thee also.]

Paraphrase 5. Remembring the since­rity of thy obedience to the Gospel of Christ, and being confident that as thy mother and grandmother, which received the faith before thee, continued in it to the end, so thou also wilt persevere and never fall off from it.

6. Wherefore I put thee in remembrance, that thou stirre up the gift of God which is in thee by putting on of my hands.]

Paraphrase 6. And that it may be so, I now write to thee, as a mo­nitor or remembrancer, that thou consider the honourable calling which was conferred upon thee by my laying hands upon thee, and making thee Bishop (in which some others joyned with me, see note on 1 Tim. 5. f.) and the many extraordinary gifts consequent thereto, which thou art obliged to stirre up and quicken by the diligent exercise of them, and neither by fear nor compliance with any to let them lie by thee unprofitably.

7. For God hath not given us the spirit oftimidity of coward [...] se [...] fear; but of power, of love, and of asobriety [...] sound mind.]

Paraphrase 7. For sure that God that gave us this commission and gifts, hath not given thee or me so poor a cowardly spirit, as that we should be afraid of the dangers and threats of men against the preaching of the Gospel; but couragious hearts to encounter any difficulty, a love of God which will actuate this valour, and cast out all fear of danger, and withall a tranquillity of mind, and a full contentednesse in whatsoever state.

8. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thoua co-suffe­rer with the Gospel, [...] partaker of the afflictions of the Gospel, according to the power of God,]

Paraphrase 8. Whatever therefore the danger be of preaching Christ, be not discouraged, or what­ever the example of my sufferings, doe thou resolve to doe and suffer the like cheerfully and couragiously, and to be a fellow-sus­ferer with the Gospel of Christ, to bear whatsoever falls upon that, by that strength which God gives thee,

9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus,long time agoe, see note on Tit. 1. [...]. before the world began;]

Paraphrase 9. Who hath rescued us out of the evil world, and cal­led us to sanctity, not because we had deserved that mercy of his, but of his own free mercy and goodnesse long agoe designed us in Christ;

10. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel;]

Paraphrase 10. And now hath reveal­ed it to us, and made us parta­ [...]ers of it, by Christ's coming into the world, and preaching the Gospel to us, who hath thereby voided the power of death over us, and made a clear revelati­on of that life and immortality which was not before so certainly revealed, that if we will obey him, we may certainly be made partakers of it.

11. Whereunto I am appointed a preacher, and an Apostle, and a teacher of the Gentiles.]

Paraphrase 11. And for the preaching and teaching of this, especially to the Gentiles, God hath given me the authority and commission of an Apostle.

12. For the which cause I also suffer these things; neverthelesse I am not asha­med, for I know whom I have believed, and am perswaded that he is able to keep that which I have committed unto himunto [...] against that day.]

Paraphrase 12. And that (viz. my preaching to the Gentiles) hath exasperated the Jewes, and brought persecutions upon me: but I am not discouraged with them, (see Rom. 5. 5.) because Christ, on whom I have depended, I am sure, will never fail me; and in his hands I can with all cheerfulnesse repose my life, as knowing his able and willing to preserve it to me, till he please to call for me out of this world.

13. Hold fast theshort form [...] form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.]

Paraphrase 13. When thou were with me I gave thee a short sum­mary of the chief things that were to be believed by all, in opposition to all growing heresies, and do thou take care not to depart from it in any part of it, but keep constant to it in the coufession and constant adherence to Christ, and in preaching and teaching others.

14. That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.]

Paraphrase 14. Hold thee constantly to the doctrine of the Gospel, or summary of it agreed on by the Apostles to be taught in all Churches, and whenever thou art tempted to the contrary, re­member that this stands by the direction of the Spirit of God that abides among us, and make use of that Spirit to confirm thy self in it.

15. This thou knowest, that all they which are in Asiahave for­saken, or turned aside from me, [...] be turned away from me, of whom are Phygellus and Hermogenes.]

Paraphrase 15. Thou hearest, I pre­sume, that all the Asian Christi­ans that were at Rome, save only Onesiphorus, v. 16. fell off from me in time of my distresse.

16. The Lord give mercy unto note a the house of Onesiphorus, for he oft refresh­ed me, and was not ashamed of my chain,

17. Butbeing in Rome [...] when he was in Rome he sought me out very diligently and found me.

Paraphrase 16, 17. I pray God reward the family of Onesiphorus, which is at Ephesus with thee, for the great kindnesse I received from him, who lately came to me at Rome, and (as oft before at Ephesus v. 18. so) now hath he in especial manner sought, and found me out, and relieved me, and owned me without fear or shame, in this time of my imprison­ment.

[Page 707] 18. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things heminist [...]ed at Epesus iv [...] ministred um me at Ephesus, thou knowestbetter [...] very well.]

Paraphrase 18. I pray God this mercy of his to me may be repai'd him, when it will most stand him in stead: for besides what he hath now done, thou knowest also better then I can tell thee, how many liberalities he hath shewed at Ephesus to those that have stood in need of him, and in how many things he relived me when I was at Ephesus, and thou with me.

Annotations on Chap. I.

a [...] V. 16. The house of One siphorus] What [...], the house of One siphorus, here signifies, is thought fit to be examined by some in order to the doctrine of praying for the dead. For because the prayer is here for the houshold, and not for the master of it, Onesipho­rus himself, it is by some presently concluded that One siphorus was dead at that time. And then that be­ing supposed, it appears v. 18. that S. Paul prayes for him, that he may find mercy in that day. How farre it may be fit to pray for them that are departed this life, needs not to be disputed here. 'Tis certain that some measure of blisse, which shall at the day of judgment be vouchsased the Saints, when their bodies and souls shall be reunited, is not till then enjoyed by them, and therefore may safely and fitly be prayed for them, (in the same manner as Christ prayes to his Fa­ther, to glorifie him with that glory which he had before the world was.) And this is a very distant thing from that prayer which is now used in the Romish Church for deliverance from temporal pains, founded in their doctrine of Purgatory, which would no way be con­clusible from hence, though Onesiphorus, for whom S. Paul here prayes for mercy, had been now dead. Nay 'tis evident, that the mercy for which they which are conceived to be in Purgatory might be the better, must be bestowed, and consequently prayed for to be­fall them, before the day of doom, at which time all that are there are supposed by them to be relea [...]ed. But neither is there any evidence of On [...]siphorus being then dead, nor probability of it here. For of this One­siphorus these two things may be observed from hence: first, That his family was now at Ephesus, and accor­dingly he salutes it there, c. 4. 19. and consequently that there was his ordinary place of abode; and agreeably it is here said of him, that he had relieved Paul when he was at Ephesus, v. 18. and that is the reason why in an Epistle to Timothy, residing in that city, this men­tionis made of his family: secondly. That he was at this time (when Paul wrote this) absent from his home, in all probability at Rome, (for [...] must be ren­dred being, not when he was) at least but lately de­parted, and so still on his way from Rome, where Paul was a prisoner, and where Onesiphorus had sought and found him out, v. 17. and without fear visited and re­lieved him. And this is a fair account, why Paul wri­ting to Timothy, where his family was, mentioned them with so m [...]ch kindnesse, but joines not him in that remembrance, because he was at Rome, from whence, and not at Ephesus, to which he wrote. And so all the force of that argument is vanished.

CHAP. II.

1. THou therefore, my son, be strong in the grace which is in Christ Jesus.]

Paraphrase 1. Doe thou therefore, my beloved son, take all care to strengthen thy self in the Gospel: see note on Heb. 13. a.

2. And the things that thou hast heard of me among many witnesses, the same commit thou to faithfull men, who shall be able to teach others also.]

Paraphrase 2. And the articles of faith and good life, which I have taught thee from Christ, agreed on and consented in by the testimony of all the other Apostles, do thou communicate to others whose ability and fidelity is known to thee, and appoin [...]them as Bishops of the several Churches under thee, to teach others also.

3. Thou thereforeendure patiently [...] endure hardnesse as a good souldier of Jesus Christ.]

Paraphrase 3. And arm thy self against all difficulties, as one that hast undertaken Christ's colours to serve under him.

4. No man that warreth entangleth himself with the affaires of this life, that he may please him whohath im­pressed him [...] hath chosen him to be a souldier.]

Paraphrase 4. And therefore as the souldiers, according to the Roman rules of their militia, are forbidden to meddle with the emploiments of Tutors or Guardians of men's persons or estates, or proctors of their causes, to undertake husbandry or merchandice, &c because every of these is so distant from, that 'tis incompetible with the waiting on their colours; so whatsoever emploiments of the world are not competible with the dis­charge of thy office, as thou art a minister of Christ (as while the Empire and state of the world remains heathen, and not Christian, most secular emploiments are farre distant from the Christian, and thy interposing in them will tend to no advan­tage of the society of the Church) it is not fit for thee to meddle in them, but to apply thy self to such cares as may most con­duce to the service of thy General who hath put thee into this calling, and expects it from thee.

5. And if a man also strive for masteries, yet is he not crowned, except he strive legally [...] lawfully.]

Paraphrase 5. Thus if any man be de­sirous to get the prize, and to that end enter the lists in any of the exercises of the Olympick games, he is not crowned unlesse he conquer, nor will be ad­judged conqueror, unless he have observed all the rules of the games, and then be victorious by those rules: see note on 1 Cor. 9. f.

6. A hus­bandman must first toile, before he partakes of the fruits [...] The husbandman that laboureth, must be first partaker of the fruits.]

Paraphrase 6. And so in husbandry and all other things, there is required a great deal of pains, and care, and patience, and so at length he receives the fruits and the hoped reward in harvest; and such is the gaining and converting of souls, and the far richer reward that attends that in ano­ther world.

7. Consider what I say, and the Lord give thee understanding in all things.]

Paraphrase 7. Lay this to heart, and God give thee a right use of it, and judgment to doe all that belongs to thee.

8. Remem­ber Jesus Christe raised. [...] Remember that Jesus Christ of the seed of David was raised from the dead, according to my Gospel:]

Paraphrase 8. And to fortifie thee in suffering whatever comes, there is nothing fitter then that thou remember and consider our Saviour, what befell him, that he was put to death, and then by God raised from death, (and so was herein like David, of whose progeny he was to be, who suffered such sad persecutions from Saul, when he was destined to the kingdome, and accordingly came to it) and all this according to that doctrine which I have preached every where:

9. Wherein I suffer trouble, as an evill doer, even unto bonds: but the word of Godhath not been bound [...] is not bound.]

Paraphrase 9. And for preaching of which I am imprisoned now at Rome, as if I were a malefactor: but this hath not restrained me in mine office, but the Gospel hath been freely preached [...] for all that, and my imprisonment hath been a means of divulging the Gospel in this city.

[Page 708] 10. For this cause [...] Therefore I endure all things for the elect's sakes, that they may also ob­tain the salvation which is in Christ Iesus, with eternal glory.]

Paraphrase 10. And on these grounds I am very well content to suf­fer any thing for the good of the true Christians, that they being confirmed by my example, may be partakers of all the bene­fits of the Gospel, and attain to eternall glory.

11. It is a faithfull saying; For ifwe have died [...] we be dead with him, we shall also live with him:]

Paraphrase 11. There is not a more certain truth, nor any that deserves more to be considered and depended on by all Christians, then this, that our suffering as Christ suffered in testimony and defence of the truth, (for that is the meaning of suffering with him Rom. 8. 17. suffering as he suffered) shall certainly be rewarded with participation of his glory.

12. If we suffer, we shall also reigne with him: if we deny him, he also will de­ny us.]

Paraphrase 12. And as certain on the other side, that if for fear of temporall evils we fall off from the constancy of our profession, we shall be rejected by Christ.

13. If webe un­faithfull [...] believe not, yet he abideth faithfull, he cannot deny himself.]

Paraphrase 13. For Christ's part of the promise it is certain that will never faile: we may through the wickednesse of our own hearts prove false to him, in which case we lose all title to his promises; but let us adhere to him, and he can never faile us.

14.Put all those that are committed to thy charge in mind of those things, that they be not tempted by the Gnosticks on occasion of the present persecutions to forsake the Christian course. And among other things charge them strictly, as they will answer it to God, that they fall not into those idle disputes, mentioned 1 Tim. 6. 5. which as they tend to no possible good, so they infuse uncharitablenesse and factions into mens minds, and draw men into the Gnostick heresie. Of these things put them in remembrance, charging them before the Lord, that they strive not about words, to no profit,to [...]t but to the subverting of the hearers.]

15. Study to shew thy self approved unto God, a workmanthat is not to be sha­med, [...], that needeth not to be ashamed, note a rightly dividing the word of truth.]

Paraphrase 15. In this and all other things approve thy courage, and constancy to the truth, truly and faithfully telling every one his duty, and by thy example and doctrine directing them the way wherein to goe.

16. But note b shun profanevanities or empty sounds 1 Tim. 6. 20. and vain bablings, for they willproceed [...] increase unto more ungodlinesse,]

Paraphrase 16. But suffer not thy self or thy flock to be inticed or fall in love with those profane discourses of the Gnosticks; for they daily advance into higher impieties, adding more new im­pious doctrines to the heap every day then the former:

17. And their speech as a gangrene will spread [...] And their words will eat as doth a canker; of whom is Hymenaeus and Philetus,]

Paraphrase 17. And where they are once admitted, their heresie corrupts and debaucheth very many, infects and poysons the members of the Church, in the same manner as the other parts of the body are infected, when there is a gangrene in any; for that doth not use to stop, but drawes that which is next it unto the same condition, and then creeps farther, untill it have infected the whole body, and that mortally: and such are the Gnostick tea­chers now among you, by name Hymenaeus and Philetus,

18. Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.]

Paraphrase 18. Who have lately fal­len into a fresh but most dan­gerous error, and by allegorical expressions of Scripture have perswaded themselves and others, that there is no farther resurre­ction, nor consequently future state to be expected, (see 1 Cor. 15. 12.) but that all the places that sound that way are otherwise (after the Gnostick Cabalistical manner) to be interpreted, and have been so successeful as to perswade some thus to believe them, have gained some followers in this impious doctrine.

19. Neverthelesse theObliga­ti­on, see note on 1 Tim. 6. h. foundation of God standeth sure, having this seal, The Lord knoweth them that are his: and, Let every one that nameth the name of Christ depart from inquity.]

Paraphrase 19. But let not these and the like false impious hereti­call teachers move any, for God will certainly perform his promise to us: his bill of contract with Christians in Christ, his decree and purpose toward his faithfull servants remaines unchangeable, being under seal; and the seal of this contract hath two impresses: on one side this, That God is sure to all those that are faithfull to him, to reward them both in body and soul to all eternity, which is sufficiently destructive of their doctrine v. 18. that there is no future state, and so no blisse for them who are persecuted here: another on the other, That every Christian obliges himself to a strict life (quite contrary to the vicious practices of these men) by under­taking the faith of Christ.

20. But in a great house there are not onely vessels of gold and of silver, but also of wood and ofor shell, see note on 2 Cor. 4. b. earth; and somefor, els to honour, and some of dishonour.]

Paraphrase 20. But it is to be expected in the Church, as in any great family, that all should not be equally good, some furniture of gold, &c. others of wood and earth or shels, some for more cre­ditable, some for lesse creditable uses; some heretical, as other orthodox Professions.

21. If any man therefore purge himself from these, he shall be a vessellfor [...] unto honour, sanctified andusefull [...] meet for the masters use, and made [...]a­dy [...] prepared unto every good work.]

Paraphrase 21. Which may therefore stirre up every man to be emulous of the best, to be sure to rid himself from these pollutions of the Gnosticks; and then as he shall be more valued by Christ, so he shall be fitter to serve him in purity and every other Christian duty.

22. Fly also youthfull lusts: but follow righteousnesse, faith, charity, peace with them that call on the Lord out of a pure heart.]

Paraphrase 22. But be sure to keep thy self from all those carnal affections which younger men are most subject to; and not onely those of impurity, which the Gnosticks indulge and allow to all, that they may insnare them, but also con [...]ntions, and factions, and emulations, and love of glory, &c. And on the contra­ry be thou an emulous and earnest pursuer and follower of innocence, fidelity, and firm charity, conjunction and agreement with all those that in purity and sincerity adhere constantly to Christ.

23. But foolish and unlearned questions avoid, knowing that they doe gender strifes.]

Paraphrase 23. As for those idle and unprofitable questions that are set on foot by the Gnosticks, that tend to no benefit, and have nothing of true knowledge in them, keep thy self carefully from them, for they will breed debates and quarrels, and nothing else.

24. And the servant of the Lord must not strive, but be gentle unto all men, apt to teach,bearing with evil, [...] patient,]

Paraphrase 24. And there is nothing more unlike a true Christian then that; he that is such, must be milde and quiet, and peaceable toward all others, and being in place as thou art, must be ready and industrious to instruct others in the truth, and not apt or forward to punish those that doe amisse (see note on 1 Cor. 13. b.)

[Page 709] 25. In meeknesse instructing those that oppose themselves,whether God at length may not note c if God peradven­ture will give them repentanceor to come to the ackn. for the Kings MS. add. [...] to the acknowledging of the truth:

26.And they awake or recover [...] and that they may recover themselves out of the snare of the devil.(having been caught by him) to the will of him, [...] who are taken captive by him at note d his will.]

Paraphrase 25, 26. With great cal­menesse, and temper dealing with those that are of diffe­rent opinions from us, though in opposing us they oppose the truth, as counting it not impossible or hopelesse, but that by the grace of God they may be brought to repentance, and so come to acknowledge the truth at length, and recover out of Satan's snare, by whom they have been caught, to d [...]e the will of God, that is, that being delivered out of Satan's hands, they may prove fit instruments of God's service.

Annotations on Chap. II.

a Note: [...] V. 15. Rightly dividing] That [...], to divide aright, should referre to the custome in Sacrifices, which were to be cut after a certain prescribed manner, and to them some partes given to the Priests, &c. may probably be imagined: But another notion of the phrase here, as it is joyned with the word of truth, may seeme more probable. For in the Old Testament the Greek translators use of the word belongs to a way or path to goe in, which was wont to be cut out, that it might be fitter for use; thence the Latine phrase. viam seca­re, to cut a way, that is, to goe before and direct any in their journey. And with the word [...], right, joyned with it, it is to goe before one, and direct him the straight way to such a place. Thus [...] Prov. 3. 6. and 11. 5. is the rendring of [...], which signifies to set right, or rectifie: and so to cut a way right, is to put one, and keep one in the right way. We ren­der it, direct thy paths and way, in those places of the Proverbs; and then the Gospel of Christ, the word of truth, being most fitly resembled to a way (much bet­ter than to a sacrifice) [...], rightly to cut the word of truth, is to goe uprightly and accor­ding to the truth before others in Christianity. And that was Timothies part, as a Doctor or Bishop, to lead them both by his example and doctrine the right way that is prescribed by Christ, without falling into any errors or ill practice.

b Note: [...] V. 16. Shunne] The Hebrew [...] circumdedit sig­nifies also divertit, turning away, or back, as well as going round, an is by the Septuagint or Greek trans­lator of the Old Testament rendred no: onely [...] often, to encompasse, and [...] once, Ios. 6. 3. but also [...] declino, to decline or avoid, 1 Kin. 18. 11. and twenty times [...] averto, to put from us, or fly from. From hence it is that one of these inter­pretationsbeing set for the other (according to the fre­quent manner of these writers) or else by the power of the Passive or Meane, differing from the Active, [...] here, and Tit. 3. 9. signifies to avert, decline, a­void, fly from, [...] the same with [...], avoid, v. 23. for which, and in the same matter, the word [...] avoiding is used, 1 Tim. 6. 20. Thus doth Ori­gen use the word against Celsus, speaking of Christs go­ing aside, when the Pharisees consulted to kill him, Mat. 12. 5. [...], It is no degenerous, or cowardly, thing to flie from dangers providently, and not to mix with them: where it signifies declining and so avoiding of dangers. And so Hesychius renders [...], not onely [...], (it should be [...]) [...] encompassing, but also [...], a­void, slie from, & [...] look to, which is so to look to, to consider, as to avoid, Rom. 16. 17. if there be dan­ger in it. So Iosephus of Moses, [...],He avoided, or took heed, lest many should imitate the impurity of his speeches: and l. 2. De bell. Iud. c. 12. [...], swearing is avoided by them, in a passive sense. Who they are which are here to be avoided and taken heed of, is not obscurely set down in the follow­ing words, viz. the Gnosticks, that colluvies of Here­ticks, consisting of divers branches, differing one from the other, but all agreeing in opposing the truth of the Gospel, and pretending to great perfection of know­ledg by the mystical interprecations of Scripture. That these are they, [...] may appear first, by the [...] profane dotages, or vanities, or empty sounds, which are imputed to the [...], science falsly so called, that is, the Gnosticks 1 Tim. 6. 20. Second­ly, by the character set upon them, that they are a growing, spreading heresie, [...] their words spread as a gan­grene doth, [...] when 'tis gotten into any part of the body, for that is the meaning of [...]. [...] So in S. Chryso­stome, T. 3. p. 631. l. 13. [...], he feared lest the mischief would spread far­ther, and going along should seize on the whole Church. The word is used of sheep, &c. feeding, and by little and little going over a whole pasture; whence among the Antients the [...] a wandering people, which had no certain habitation; vagi & incertis sedibus er­rantes, saith Salust of the Numidae, and so Seneca cals the Scythians and Getes vagos wanderers, that is, [...]. And it is used of fire also, spreading and de­vouring as it goes. So in S. Chrysostome, T. 3. p. 712. l. 30. [...], the flame of this error spred over all the Galatians. And so of many other things, ‘— [...],’ in Hesiod, words wander here and there unrestrained. And Chrysostome, T. 4. p. 710. l. 1. [...], the dogge wanders, goes about, with the sheep, for sure he eats not grass with them. And so Num. 14. 33. [...], your chil­dren shall wander in the wilderness. So in [...] Dorotheus, [...], it spreads, it goes farther every day. And so this heresie coming with those baits to the flesh, security from persecutions, and indulgence to all carnality, de­bauched many wheresoever it came; and accordingly cap. 4. 3. the Apostle foresees that within a while they will spread so wide, that sound doctrine from Timothy will not be endured. Thirdly, by the growing of the heresie in its own dimensions, every day adding some new opinions to it, and those still more impious than the former, [...] which is the meaning of [...], they shall proceed, or advance, to more of impiety, in the end of this verse. And an instance of this follows in Hymenaeus and Philetus and some others, [...] who affirmed the Resurrection to be past al­ready, and so denied any future Resurrection: which very thing is by Tertullian imputed to the Valentini­ans, (Id de se Valentiniani asseverant) which though they were not yet risen, yet when they came, were a spawn of these Gnosticks, and took up all the heresies which they found among them, and accommodated them [...], to their own manner of ex­pression, as Irenaeus saith.

c Note: [...] V. 25. If God peradventure] The notion of [...] here is not rightly express'd by if so be without any negation in it; for that is the notion of [...], the di­rectcontrary to this. The best understanding of it will be by observing the force of it. [...] Luk. 3. 15. [...], The people being in an expecta­tion, [Page 710] and all disputing in their hearts of Iohn, not if he were, but, whether he were not the Christ. Where, in a matter of expectation or dispute about a thing, which they looked on as possible, but knew it not, the word [...] is used, not as if it were to them a matter of fear that it should be so, but plainly the contrary, of hope and joy that it might. And so here the Bishop is to proceed in the mildest, and most winning, and not ex­asperating, way, as considering hopefully, whether it be not possible that God may at length be pleased to give them repentance, that is, to blesse the Bishops instructi­ons, that they may be a means or instrument to work upon them. [...] As for the phrase [...] give re­pentance, the grounds of explaining that have been elsewhere laid, by observing the force of some Verbs, both Active and Passive, in these books, to denore the effect or reception of the vertue in the Patient, and not only the operation of the Agent. Thus Isa. 53. 1. Gods arm is said to be revealed, when the revelation of it is assented to and obeyed by men, and so 'tis all all one with believing their report, in the former part of the verse. And to omit many more, thus is Gods giving them an heart to perceive, and eyes to see, Deut. 29. 3. which signifieth their receiving this gift of God, making use of the miracles and signes and won­ders, v. 3. being effectually wrought on, having their hearts affected by them, which they that had not there, it is said of them, that God had not given them hearts to perceive, that is, that thus it was in the event or ef­fect, they did not really perceive. For that any thing should be required on Gods part towards their per­ceiving which had not been performed by him, is un­reasonable to imagine, when the catalogue is so pun­ctual and so large v. 2, 3. of what God had done among them. [...] So Gods giving men to Christ Ioh. 6. denotes their receiving and embracing of him. And so here Gods giving repentance is their making use of Gods grace and mercy and long-suffering (and the Bishops mildness, as an instrument of working on them,) their being wrought on by that means, and actually repen­ting, or reforming their lives upon it.

d Note: [...] V. 26. His will] That [...], will, referres not to the Devil, which is the immediate antecedent, but to God, which is the remote, v. 25. may be conjectured by the word [...] joyned with i:; for if it belonged to the Devil, the [...], his, immediately precedent would have served the turn, and the addition of this other Demonstrative, not ejus, but illius (though our English hath no diversity or variety of words to expresse it.) clearly divides it from [...], him. The onely difficulty will be, whether [...] shall be thought to denote the Impulsive cause, Gods will or pleasure in giving repentance, (and so the words be rendred, ac­cording to his will) or the terminus to which their re­covering tendeth. To this latter the Context seems to incline, by comparing this verse with ver. 25. for there Gods giving repentance [...], to the acknow­ledgment, makes [...], to, a note of the term to which that repentance tended, to wit, the acknowledgment of the truth, & then by Analogie, [...], re­cover to the will, will make [...] (the will of God) the term again to which, (as the snare of the devil was the term out of which) they recover; and accordingly [...], the will of God, is his will to be obeyed, or practised, Ephes. 6. 6. and so our sanctification is said to be the will of God. As for a third possible ren­dring of it, that they should be said to be taken and caught by the devil, at or according to the will of God, permitting them so to be, that is made im­probable by the punctation, the comma's before and after, [...], taken, or caught, by him, putting those words as in a parenthesis, and connecting [...], to the will of him, to the Verb precedent [...] recover, thus, whether they may not recover to his will, that is, to that state, those practices, which God requires. As for the distance betwixt [...] of him here, and [...] God v. 25. which may make this interpretation lesse probable, it is very or­dinarily to be observed, and in the very next chapter, ver. 8, 9. we have an example of it, where the [...] as also theirs in the end of the ninth verse, is as farre distant from Iannes and Iambres in the beginning of the eighth verse, (to which it certainly referres) as [...] is distant here from [...]. Theophylact goes far­ther yet, and will have the phrase, caught and taken by him, refer to God also. But that cannot well be ad­mitted, because in all reason they must be conceived to be caught by him who layes the snare, and that is the Devil in the former part of the verse.

CHAP. III.

1. THis know also, that in the last daieshard [...] perilous times shall come.]

Paraphrase 1. But you are to take no­tice of the prediction of Christ, Mat. 24. 9, 12. that in these times preceding that famous coming of Christ, to punish the crucifiers and persecutors, and relieve the faithfull Christians (see 1 Tim. 4. 1. Jam. 5. 3.) there shall approach very sharp persecutions from the Jewes caused by the Gnosticks, whose character is made up of these so many vices following,

2. For men shall be lovers of their own selves,] covetous, boasters, proud, blas­phemers, disobedient to parents, unthankfull,impare of irreverent [...] unholy,

Paraphrase 2. That in stead of Chri­stian charity, that takes care for the good of others, they consider onely and intend themselves,

3. Without natural affection, truce-breakers, false accusers, incontinent, [cruel, not lovers of the good [...] fierce, despisers of those that are good,]

Paraphrase 3. fiercely and bloodily disposed, haters and persecutors of all good men,

4. Traitors,petulant, [...]up, [...] heady, high-minded, lovers of pleasures more than lovers of God,]

Paraphrase 4. Betraying their fellow Christians into the persecu­tors hands, Mat. 10. 21. and 24. 9, 10. insolent persons (see note on 1 Cor. 13. d.) that pretend great depth of knowledg, but preferre their lusts before Christ,

5. Having ashew or image [...] form of godlinesse, but denying the power thereof; from such turn away.]

Paraphrase 5. Pretending Christiani­ty, but doing nothing like Christians: These doe thou avoid, converse not with them.

6. For of this sort are they which creep into houses, and lead captive silly wo­men laden with sins, led away with divers lustsand plea­sures, for the King's MS. adds [...] ]

Paraphrase 6. See note on Rev. 2. n.

7. Ever learning, and never able to come to the knowledg of the truth.]

Paraphrase 7. Who being disciples of the Gnosticks (which undertake to know so much) pretend to be learning that deep knowledge of them, but certainly never learn any thing that is good or Christian of them.

[Page 711] 8. But [...] Now as note a Jannes and Jambres withstood Moses, so doe these also resist the truth: menthat have their under­standing perverted, [...] of corrupt minds, reprobate concerning the faith.]

Paraphrase 8. These being given to sorcery (see v. 13. and Rev. 9. c.) and making use of it to contend with the Apostles, and to draw men from Christ, cannot better be compared than to those famous magicians Jannes, and Jambres, who undertook to doe as great miracles as Moses, Exod. 7. 11. men that are drawn quite from the Gospel, very farre from being true Christians.

9. But they shallnot pro­ceed much farther [...] proceed no farther, for theiror intenti­on, for the King's MS. reads [...] folly shall be manifest unto all men, as theirs also was.]

Paraphrase 9. But they are almost at an end of their work of de­ceiving, and persecuting, and opposing Christianity, for they shall be discovered to be impostors, as those Magicians were.

10. But thou hastfollowed [...] fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience,]

Paraphrase 10. Thou hast another pattern to follow, quite con­trary to theirs, that which by my preaching I have taught, and by the constant from of all my actions exemplified to thee, viz. my resolution of propagating the Gospel where ever I was able, my fidelity in discharge of my office, my induring many neg­lects and affronts, before I would give over my endeavours to reduce impenitent sinners, my zeal to the glory of God and good of souls, and my perseverance in all this in despight of persecutions,

11. Persecutions, afflictions, which came unto me [at Antioch, at Iconium, at Lystra,] what persecutions I endured: but out of them all the Lord delivered me.

Paraphrase 11. at Pisidia, Act. 13. 45. at Iconium, Act. 14. 2. at Lystra, Act. 14. 18.

12. Yea, and all that will live godly in Christ Jesus, shall suffer persecution.]

Paraphrase 12. Yea, and at such times as these, when Christianity is so violently opposed by the unconvered Jewes, it is to be expected by all that resolve on a true constant Christian course, that it shall infallibly bring persecution upon them.

13. But evil men andsorcerers [...] seducers shall wax worse and worse, deceiving and being deceived.]

Paraphrase 13. But such impious god­lesse sorcerers (see v. 7.) and deceivers as these shall grow every day worse and worse, and more pernicious than other, deceiving others, and themselves at last most sadly deceived and mistaken of any, when all their arts of securing shall but destroy themselves, or being delivered up to be deceived themselves, as a just judgment for their deceiving of others.

14. But continue thou in the things which thou hast learned, andwith which thou hast been instructed [...] hast been as­sured of, knowing of whom thou hast learned them;]

Paraphrase 14. But doe thou hold fast that form of sound doctrine which was taught thee to teach others, and remembring from whom thou hadst it, thou wilt have no reason to doubt or suspect the truth of it;

15. And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus.]

Paraphrase 15. And having been in­structed in the understanding of the holy Scriptures of the Old Testament, ever since thou were a child, thou wilt certainly, by the help of the Christian doctrine which thou hast received, be able to discern and understand the truth, and distinguish it from their false doctrines.

16. All Scripturebeing in­spired by God, is also profitable [...] is given by inspiration of God, and is profitable for doctrine, for reproof, forreforma­tion [...] correction, for instruction in righteousnesse:]

Paraphrase 16. For all those writings which, either by God's spirit of prophesie, or by any other afflation or incitation from God, have at any time been written by the prophets, &c. and, as such, received into the Canon'of the Jewish Church, may by us be profitably made use of, to teach us many things that Christ hath taught us, to convince us of the grosnesse of many sins which are confidently practised among men, to reduce those that fall through ertor or ignorance, to build up those that have begun, and set out in the way of righteousnesse:

17. That the man of God may be perfect, throughly furnishedfor every good work, [...] unto all good works.]

Paraphrase 17. That the teacher or preacher of the Gospel, sent and authorized by God, may by the study of the Scripture be furnished for all turns, enabled to discharge his whole duty to­ward the souls of others.

Annotations on Chap. III.

a Note: [...] V. 8. Iannes and Iambres] These names of Iannes and Iambres are not to be met with in the story of the Old Testament, but are here taken out of other records of the Jews (as divers others things mentioned in the New Testament; for example, Moses's being brought up in the AEgyptian learning Act. 7. 22. and so like­wise his age of forty years v. 23. when he went to visit his brethren, which is not in Exod. 2. but in Midrash Rabba Bereschith, and so his having beforehand some either instinct or revelation from God that he should be a deliverer of his people, which seems to be referred to Act. 7. 25. but is not in the Old Testament) they are questionlesse the names of the chief Magicians who did the miracles before Pharaob, Exod. 7. Thus in the Babylonish Talmud, tr. Menachoth cap. 9. it is shewed how, Iohanne and Mamre resisted Moses, say­ing to him in the words of the proverb, Affers tu stra­men in Afraim? which is in effect, Dost thou cast water into the Sea? that is, shew miracles here in AEgypt, which is so full of Magicians? So in the Chaldee Para­phrase of Ionathan, Exod. 7. 11. Ianis and Iambres are named, and Exod. 1. 15. are said to be Princes, or chief, of the Magicians. In the Talmud they are cal­led sochanne and Mambre, in the life of Moses, Iane and Mamre, in Zohar upon Num. 22. 22. Iones and Iambres, in Shalshelet, Iohn, and Ambrose, and in Tanchuma Iones and Iombros.fol. 40. Of these and what is said of them in the Hebrew writers see Buxtorf. Lex. Talmud. Col. 9. 545. And among the heathens, in Pliny (Nat. Hist. l. 30. c. 1.) there is talk of Moses, Iannes and Cabala (or, as other copies read, Iotape) which he mentions as Jews that used Magick. So in Numenius the Philosopher, in Eusebius Praep. Evang. l. 9. c. 8. [...], &c. Iannes and Iambres skill'd in the holy things among the AEgyptians, inferiour to none in the art of Magick. Soap. Eus [...] Praep. p. 254. Artabanus cals them [...] the Priests above Memphis. So Origen contra Celsum l. 4. p. 205. citing out of Celsus [...], the story of Moses and Iannes and Iambres; and Palladius in the life of Macarius, that speaks of a [...] a monument in a garden of Iannes and Iambres magicians in Pharaoh's time: but this can­not well be, if it be crue which is said by an old Mi­drash, on Exod. 15. 10. that Iohn and Mamre were drowned in the red Sea. And to that a MS. Arabick Catena on the Pentateuch agrees in these words, Theseare the names of the Magicians which stood up against Moses, Dejannes, Iambarus, and Sarudas, and God destroyed them with Pharaoh and his host in the red sea. And therefore it is reasonable to conjecture, that the [...] or garden-sepulchre in Palladius, should be [...], an empty monumet, without either of their bodies enclosed in it, to record their sinne, but not [Page 712] to preserve their ashes. To these Apuleius seems to referre, Apol. 2. where among the chief Magicians names he reckons Iohannes. And to these St Paul here very fitly compares the Gnosticks, their chief founder Simon (and Menander and others after him) being a known sorcerer, (see Note on Rev. 9. c.) and resistingthe truth by lying wonders, as those Magicians did. And of him we find that fulfilled in the event, which is here foretold v. 9. that he should meet with the like fate and discovery that those Magicians met with, Simon came to Rome (a second time about the tenth of Nero) grew into a great esteem with him by his force­ries, contended there with Saint Peter as the Magicians with Moses; (see Prosper de dimid, temp. c. 13. Duo Magi Phraonis Iamnes & Iambres resistents Moisi—& contra Neronem Petrus & Paulus Apo­stoli, at contrariò Simon Magus, qui & se perdidit & Neronem decepit, Moses and Aaron came to Pha­raoh, Iamnes and Iambres two Magicians of Pharaoh resisted them. Peter and Paul the Apostles came against Nero, but Simon Magus was on the other side, and both destroyed himself & deceived Nero, making Simon parallel to these Magicians) and accordingly Sue to­nius mentions one to fly in the aire, in the eleventh of Nero. But then, as the Magicians were confuted and discovered, when Aarons rod swallowed up their rods, Exod. 7. 12. and when they acknowledged the mira­cle of Moses to be the finger of God, Exod. 18. 19. and the boyle was upon the Magicians, Exod. 9. 11. So was the madnesse of Simon, and his Sectaries, mani­fested to all men, when he was cast down by the prayer of Saint Peter. And of this these words of Saint Paul are a direct prophesie in this place. [...] This history of Si­mon is thus mention'd by Arnobius l. 2. cont. Gent. speaking of Rome, In qua cùm homines essent Numa regis artibus atque antiquis superstitionibus occupati, non distulerunt tamen res patrias linquere, & veri­tati coalescere Christianae. Viderant enim currum Simonis Magi, & quadrigas igneas Petri ore disslatas, & nominato Christo evanuisse. Viderant fidentem diis falsis & ab iisdem metuentibus proditum, pondere praecipitatum suo cruribus jacuisse praefractis, pòst deinde perlatum Br [...]ndam, cruciatibus & pudore de­fessum ex altissimi culminis se rursum praecipitasse fastigio, They that had been used to Numa's arts, and antient superstitions (the heathen Romans) forsook all and followed Christ, having seen Simon Magus's Chariot and fiery horses dispelled with Peters Set note on 2 Thes. [...]. k. mouth, and vanish at the name of Christ, and seeing him that relyed on his false gods betray'd by them and fall head­long on the ground, breaking his legs with the weight, and after that being brought to Brunda, being tormen­ted and ashamed, he cast himself down again from the top of a high house, and so persh'd. So Saint Cyrill in his sixth Catechism, [...], &c. He so decei­ved the city of Rome that Claudius set him up a statue, and after his heresie diffusing it self, Peter and Paul Governours of that Church destroyed him, set­ting himself out, and being by others esteemed and worsh p'd as a God; for when Simon undertook to flie, and was carried up in the aire by a chariot of the devils, these servants of God falling on their knees cast a­gainst him that dart which Christ directs to, Mat 18. 19. that weapon of agreement of two in prayer, and thereby cast him to the ground. So Sulpitius Severus hist. l. 2. Saint Augustin Serm. 3. in Natali S. Petri & Pauli, and Isiodore Pelusiote, [...], &c. misera­ble creature he was thrown down from aloft to a noto­rious infamous death. And that this warning of S. Paul to Timothy belongs to those that then lived, and not to some that were to come toward the end of the world, these latter dayes of ours, may appear ver. 5. by the exhortation to him to turn away from such. [...] And upon this consideration Theophylact confesseth, that by the last times may be meant those immediately following S. Pauls death, [...] wherein Timothy should survive.

CHAP. IV.Paraphase

1. I Charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom:]

Paraphrase 1. when he appears in his kingdom.

2. Preach the word, [urge them [...] be instant in season, out of season, reprove, rebuke, ex­hort with all long suffering and doctrine.]

Paraphrase 2. urge them, presse them, call upon them both when they are at leisure to hear thee, when thou hast some special opportunity or vacancy to fasten anything upon them, and at other times, when thou hast not such probable opportunities, hoping that at some time or other it will succeed, convince the evill doers of their wicked courses, reduce by reprehension those that are fallen, but not so foully, through error, &c. confirm those that have begun well, and let all this be done with lenity and diligent instructing of them.

3. For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching eares,]

Paraphrase 3. This I prescribe, as the method proper for the present condition of those under thee, that thou mayst gain as many as is possible, as foreseeing that the number of obstinate hereticks will so encrease within a while, that there will be little for thee then to doe, little hope of working on them, when men begin to advance to the higher pitch of heresie, and (to get patrons for their base lusts and vicious practices) betake themselves to false teachers, any that will please or gratifie their humor,

4. And shall turn away their ears from the truth, and shall be turned unto fables.]

Paraphrase 4. And refuse and reject all true doctrine, and betake themselves to the fabulous divinity of the Gnosticks, made up of Gentilisme aud Judaisme, an odde mixture of both.

5. But watch thou in all things,endure patiently [...] ch. 2. 3. endure afflictions, do the work of an Evange­list, fulfill [...] make full proof of thy ministery.]

Paraphrase 5. But doe thou watch o­ver thy flock with all diligence and warynesse, be not di [...]couraged with any pressures or dangers, hold out in despight of them all, doe that which belongs to one that is by the Apostles of Christ intrusted (under them) with the propagating of the Gospel, and maintaining it, where it is taught, which being a task of some weight and largenesse, see thou perform all the parts of it.

6. For I amalready poured out, [...] now ready to be offered, and the time of my departurehath been nigh at hand [...] is at hand.]

Paraphrase 6. And this the rather, because I have been in great danger, brought out to be tryed for my life, (see title of this Epistle note a. and Phil. 2. note e.) and my death hath been very nigh at hand.

7. note a I have fought a good fight, I have finished my course, I have kept the faith.]

Paraphrase 7. Which I can mention cheerfully, as having the testi­mony of my conscience, that I have behaved my self faithfully in my combate, run all the hazards, and past through them, and never fallen off from the discharge of my duty according to my Christian profession, and office Apostolicall.

[Page 713] 8. Henceforth there is laid up for me a crown of righteousnesse, which the Lord the righteous judge shall give me at that day: and not to me onely, but unto all them also thathave loved [...] love his appearing.]

Paraphrase 8. For this I doubt not but God will give me my re­ward, when he comes to crown his combatants, even that eternall blisse and felicity, which as the judge or rewarder in the Olympick games or com­bates, he will certainly adjudge to me, as one who have endured much therein. And the same will he adjudge to all others, who shal have so spent their time, and continued in a Christian course, as that Christ's coming to reward the faithfull, and to de­stroy all opposers and unfaithfull, may be matter of desire and not terror to them, who if they live not to enjoy his deliverances here, will be abundantly recompensed by death.

9. Ha [...]en to come to me speedily, [...] Doe thy diligence to come shortly unto me.]

Paraphrase 9. I desire with all possible speed that thou come hither to me.

10. For Demas hath forsaken me, having loved this present world, and is depar­ted unto Thessalonica, Crescens to Galatia, Titus unto Dalmatia.]

Paraphrase 10. There being these motives to hasten thee, First because Demas, that did assist me in preaching the Gospel, Philem. 24. and Col. 4. 14. hath now left me, betaking himself to his worldly affaires (see note on 1 Tim. 3. a.) and is gone to Thessalonica, whether to his home there, or to trade, and get wealth in that place. As for Crescens, though he be gone into Gallia, (or France, saith Epiphanius, Haer. [...]) yet that is not for any such worldly end, but to preach the Gospel there, and so Titus is gone another way to Dalmatia.

11. Onely Luke is with me. Take Mark, and bring him with thee: for he is pro­fitable to me for the ministery.]

Paraphrase 11. By which meanes I am almost alone, no body but Luke remaining with me, which makes me stand in need of thy help and presence. And when thou comest, bring Mark, Barnabas's kinsman, with thee, for I have especiall use of him, for the preaching of the Gospell.

12. And Tychi [...]us have I sent to Ephesus.

13. Theroll note b cloak that I left at Troas with Carpus, when thou comest, bring with thee. and the books, but especially the parchments.]

Paraphrase 13. When I came from Troas I left a Parchment­roll with Carpus and some books, I pray in thy passage call for them and bring them with thee hither, but especially the Parchment-roll.

14. Alexander the Coppersmith did me much evill, note c the Lordwill, or shall re­ward, for the Syriack and the King's Ms. read [...], and so Scripter Resy. ad Or­thed. seems to have done, calling it [...], a prediction sit for an Apostolical person, see [...]. reward him ac­cording to his works.]

Paraphrase 14. Alexander, mentioned Act. 19. 33. (see note e. on that chapter) did me a great deale of wrong at my being there. He will one day meet with his just reward for such injuries.

15. Of whom be thou ware also, for he hath greatly withstood our words.]

Paraphrase 15. The reason why at this time I mention him, is that thou mayst beware of him, avoid him, look upon him as an excommunicate person, delivered up to Satan, 1 Tim. 1. 20. for he stands out contumacious against all our reprehensions, and admonitions to repent.

16. At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.]

Paraphrase 16. At my coming to Rome, when I was to plead for my self, all my acquaintance (all that were able to have stood me in any stead, either by their power at Rome, or by their testi­monies in my defence) for [...]ook me, for feat of suffering (I pray God to pardon them for it.)

17. Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might befulfilled [...] the mouth of the lion.]

Paraphrase 17. Yet God assisted and vindicated my innocence, that the Gospel might be preached by my means, and so the Romans, the Gentiles might receive it (see Phil. 4. 22.) and to that end I was at that time delivered from a most considerable present danger, though not freed from prison.

18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdome: to whom be glory for ever and ever. Amen.]

Paraphrase 18. And I am confident that God will at this time so guarde me, that I shall be delivered from every enterprise against me, however that he will keep me from doing any thing un­worthy of an Apostle and servant of his, that so when I lose this miserable life, I may attain to that eternal kingdome of God.

19. Salute Prisca and Aquila and [the houshold of Onesiphorus.]

Paraphrase 19. See c. 1. note a.

20. Erastus abode at Corinth; but Trophimus have I left at Miletum sick.

21.meke hast [...] Doe thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.

22. The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

The second Epistle unto Timotheus, ordained the first Bishop of the Church of the Ephesians, was written from Rome, when Paul was brought before NeroSee note on the Title of the Epistle. the second time.

Annotations on Chap. IV.

a Note: [...] V. 7. I have fought—] These two verses are wholly Agonistical. [...] is any of the four famous games, [...] Olympick, &c. (and of that, as it signifies suffering of afflictions, see 1 Thess. 2. b.) [...] is one sort of comba [...]e in either of those four, that of racing. The [...] is called [...] good, [...] either as being in a good cause, or as [...] c. 2. 5. according to the laws of the agones; and so his fighting a good fight is suffering Christianly and valiantly. [...] [...] is to perform, and so [...] to run, or perform the race, (see Note 2. on Act. 21.) [...] Then [...] not referring to his whole life, but this one combat here insisted on, his danger at Rome. And then [...], to keep the faith, is to observe the Gospel rules, and so not to offend against the [...] laws of the combat, (see Note on the title of this Epistle.) Thus in those writings that go under Trismegistus's name we have ( [...]. l. 4. p. 2.) [...] the soul that hath undertaken and performed this strife, or combat, of piety. [...] Then the [...] crown, that is the [...], the reward, and that is here called [...], crown of righteousnesse, possibly in the notion that theHebrew [...] (to which [...] righteousness is answerable) is taken Isa. 48. 18. Nehem. 2. 20. Psal. 35. 27. that is for felicity. As Prov. 8. 18. where wealth and righteousness are put together. Abenezra interprets it felicity, or prosperity; and so [...] is used Rom. [...] 6. 16. and opposed to death, by which it there appears to signifie eternal life. But it may also signifie a righteous life, which is thus rewarded and crowned by God. Then [...] the righteous judge is the [...] who gives the crown to the con­querour. [...]

b Note: [...] [Page 714] V. 13. Cloake] The authority which I have for rendring [...] the roll, is from the antient Glossaries. Thus Phavorinus, [...], which without question should be written thus, [...], and so the explication of [...] will be, a little piece of parchment folded up, which perhaps may be all one with the [...] hereafter mentioned, be­cause they being added with a [...], but especially, seem to denote somewhat which had been formerly mentioned, rather than any new thing. See S. Hierome Ep. 125. ad Damas. q. 2.

c Note: [...] V. 14. The Lord reward] Of this form of speech [...], 'tis not here omiss to note that the full importance of it is no more than a Prophetical denun­tiation or prediction that should in the just judgement of God befall. Thus some of the best MSS. read [...], the Lord shall reward; others of the anti­ents who read [...] reward, yet expound it [...] shall reward. So the Author of the questions and an­swers, assigned to Justine, making it [...] a predi­ction. So Chrysostome and Theophylact [...], it is instead of the future, shall render, adding that pious men do not rejoice in, or desire to hasten the punishemnts of the wicked, but that they foretell them, he Gospel and weak believers having need of such comforts. To this may be added, that it is a vulgar Hebraisme for the Imperative and Future tense to be used premiscuously, the one for the other. [...] Psal. 7. 9. in the future, cemplebitur or consumetur, shall be consumed or fulfilled, is yet by the antient Interpre­ters rendred in the Imperative; [...], say the 72. Let it be accomplish'd; and so the Chaldee, Sy­riack Arabick and Aethiopick, and onely the Vulgar Latine retains consumetur, shall be consumed. Thus on the other side, Mat. 10. 13. [...], Let your peace return to you, is sure a pro­mise from Christ, or prediction, that their peace shall return to them; and thus is it innumerable times in the sacred dialect of these Books.

d Note: [...] V. 17. The mouth of the Lion] [...], the mouth of the Lion, is commonly thought here to signi­fie Nero, so styled because of his cruelty. But as there is no reason to believe that Paul was now admitted to Nero's own hearing, but may more probably be thought to have been heard before some inferior Judge at Rome; so it is very reasonable to expound the mouth of the Lion, as a Proverbial form, to signifie some present, devouring danger, from the gaping of the Lion after his prey, and the direfulness of that.

THE EPISTLE OF PAƲL THE APOSTLE TO note a TITUS.

a Note: [...] THat Titus, convert of Pauls, after imployed by him, was at length ordained by him the Archbishop of the Island of Crete, there to ordain Bishops in every city, is intimated c. 1. 5. and cleared by all anti­ent writers. So Eusebius l. 3. c. 4. affirms him [...] to have been Bishop of the Churches of Crete. Soin Tit. 1. hom. i. Chrysostome, that Titus was without doubt an approved person to whom was com­mitted [...], an intire Island, [...], and the jurisdiction of so many Bishops. Soin a [...]g. Ep. ad Tri. Theodoret, that he was by Paul ordained Bishop [...], of Crete being very great, [...], to ordain Bishops under him. So the Scholiast, [...], The Apostle left Titus to ordain Bishops, having made him Bishop first. And S. Jerome in Catal. Titus Episcopus Cretae in eadem & in circumjacentibus insulis praedicavit Evan­gelium Christi, Titus was Bishop of Crete, and in it and the ambient Ilandt he preached the Gospel of Christ; making him Bishop in that Island, and extending his charge to other Islands also. The time when Paul thus left him at Crete seems to be rightly set by Baronius, when Paul went into Greece from Macedonia, Act. 20. 2. which he conceives he did not by land, but by sea, in which journey, saith he, by the Aegaean sea he came to Crete. And this was about An. Chr. 54. Soon after this an. 55. when he came into Greece, he is said to have written this Epistle to him, to instruct and direct him in the discharge of his office; but whether it were at Nicopolis that he wrote it, or whether it were before the beginning of the winter, which he determined to spend there, is left uncertain, c. 3. 12.

CHAP. I.

1. PAUL a servant of God and an Apostle of Jesus Christ, [ [...] accor­ding to the faith of Gods elect, and the acknowledging of the truth which is after godlinesse,]

Paraphrase 1. to plant that faith by which all Christians be­come acceptable in the sight of God, and to confirm them unto the acknowledgment and practice of the Christian religion; see note on 1. Tim. 3. f.

2. In hope of eternal life, which God, that cannot lie, promised note a long time agoe. before the world began,]

Paraphrase 2. In expectation of that infinite reward which God long since promised obscurely to Abraham, and will certainly perform to all his true children, that is, to all believers,

3. But hath inhis own seasons [...] due times manifested his word through preaching, which is committed unto me, according to the commandment of God our Saviour,]

Paraphrase 3. And hath in that sea­son which he thought fit to designe for it, most clearly now revealed by the preaching of the Gospel, that which was committed to me as an Apostle by Christ's immediate appointment,

4. To Titus mine own son after the common faith,] Grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Saviour.

Paraphrase 4. To Titus whom I first converted to the faith, preach­ing it according to Christ's appointment, to Gentiles (such was he) as well as Jewes.

5. For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee,]

Paraphrase 5. In our passage through Crete, I constituted thee Bishop there, that thou mightest dispose and settle those things there, which I by the shortnesse of my stay omitted to settle, and to ordain Bishops in each city of that Island (see note on Act. 11. b. and 14. b.) according to the directions which I then mentioned to thee, how they should be qualified.

6. If any be blamelesse, the husband of one wife, having faithful children, not accused of riot, or unruly.]

Paraphrase 6. To wit, that thou shouldest ordain none but such as should be approved by testimony of the Church, (see note on Act. 6. b.) to be under no scandalous sin, which live not with a second wife after putting away the first (see note on 1 Tim. 3. b.) whose children, if they have any, have all received the faith (for if he bring not up his own children to be Christian, what hope is there that he will be fit to convert others, and to rule in the Church?) and live temperately and regularly.

7. For a Bishop must be blamelesse, [as the steward of God:] not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre;

Paraphrase 7. as becomes one that hath the government of God's family intrusted to him:

8. But a lover of hospitality, a lover of goodof things [...] men, sober, just, holy, temperate.

9. Holding fast the faithful word,which is according to the do­ctrue [...] as he hath been taught, that he may be able both to exhort in wholesome doctrine, [...], or to comfort those that are in any tribulation, for the King's MS. reads [...] by sound doctrine both to exhort, and to convince the gainsayers.]

Paraphrase 9. Holding fast that do­ctrine which is agreeable to that which from Christ and us you have been taught, and seen exemplified, viz. that the truth of God must be confessed, though with the greatest hazards and losses, contrary to what is now infused by the new Gnostick-teachers; that so be may be able to in­struct all in the truth, or to comfort those that for their constancy to the faith are under any pressure, and convince the hereticks of the falsnesse of their popular, grateful, carnal doctrine.

[Page 716] 10. For there are many unruly and vain talkers, anddeceives of souls [...] deceivers, especially they of the circumcision:]

Paraphrase 10. For there are already many unruly persons that re­sist our doctrine, and vent idle fansies of their own, and seduce and corrupt others from the truth to their corrupt waies, which will be the ruining of them: And these are those especially that stand up as advocates for the observation of the Jewish Law.

11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucres sake.]

Paraphrase 11. And these are not to be permitted to vent their de­ceits, for they seduce, where they come, whole families at once, and infuse abominable doctrines into them, and thereby make advantage to themselves.

12. One of themselves, even a note b prophet of their own, said, The Cretians are alwaies lyars, evil beasts, note c idle [...] slow bellies.]

Paraphrase 12. And these are such kind of men as those which Epimenides, a Cretian Poet and learned man (see note on Luke 1. n.) said that Island was wont to be full of, lyars, bestial, lux­urious people.

13. This witnesse is true: wherefore rebuke them sharply, that they may be sound in the faith;]

Paraphrase 13. The truth of this his censure now appears, and therefore do thou examine and inquire narrowly into them, and such as thou shalt find to be such, inflict the censures of the Church upon them, that thou mayest reduce and reform them by that means;

14. Not giving heed to Jewish fables, and commandements of men, that turn from the truth.]

Paraphrase 14. That they may no longer hearken to those mysti­cal Cabalistical explications of the Old Testament, which the Gnosticks use, and to false doctrines of those which, under pre­tence of Christian liberty, corrupt seducible persons, and pervert them from the Gospel.

15. note d Unto the pure all things are pure: but unto them that are defiled and un­believing, is nothing pure; but even theirunderstan­ding [...] mind and conscience is defiled.]

Paraphrase 15. To a Christian that doth all things with a pure conscience, all kinds of meats, &c. are lawful: but to impure unchristian Gnosticks, every thing they doe (though it were in it self lawful) would become a matter of sin to them, their wicked life hath so blinded their judgment, that they cannot judge aright, what is lawful, what not.

16. They professe that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.]

Paraphrase 16. They call themselves Gnosticks, assuming to them­selves especial knowledge of God; but their lives are quite contrary to all piety, and acknowledgment of God, guilty of all de­testable unnatural sins, disobedient to all that are placed over them in the Church, not wrought on by any admonition, and quite contrary to all Christian practice.

Annotations on Chap. I.

a Note: [...] V. 2. Before the world began] Of the word [...] that it signifies an age, or long space of time, see Note on Luk. 1. p. by analogie with which [...] signifies antient, or long agoe, but not alwaies eternal; and [...] here being spoken not of a decree, but of a promise of Gods, and such as cannot be broken with­out lying (which must therefore signifie such a promise which was made to some body, and not only his secret unrevealed purpose) cannot well be interpreted of eter­nity, but of some long time agoe, under the times of the Old Testament, such as was made to Abraham, Gen. 15. 1. And thus the phrase [...] is all one with [...], from ancient genera­tions, Act. 15. 21. speaking of Moses's time. And accordingly [...] is oft used in the Old Testament, either for that which is likely to last long, or whose be­ginning is long agoe. So Prov. 22. 28. [...] for an­tient, Esa. 58. 12. & 61. 4. [...] old, Ezech, 36. 2. [...] antient. And so 2 Tim. 1. 9. though the scope of the place will allow it to signifie eternity, Gods mer­cy being decreed to us in Christ before all time, yet the phrase of it self signifies no more then before antient times, long while agoe.

b Note: [...] V. 12. Prophet of their own] Of Epimenides the au­thor of this verse, it is known that he took upon him to teach men how the judgments of Heaven, when at any time they fell on a city, pestilence, famine, &c. were to be averted. A story of this is notorious in Diogenes Laertius, and is set down Note on Act. 17. g. And so saith Theophylact of him, that as he was one of the wisest men among the Graecians, so he was [...], one that set himself to find out and teach others what ceremonies were to be used to avert the anger of the Gods (which they that did, are called among the Heathens priests and diviners, 1 Sam. 6. 1. 2.) He farther saith of him, that he did seem [...], to rectifie divination, and ac­cordingly, saith Laertius, [...], one very much in the favour of the Gods; but this, as it is elsewhere shewn at large, (Note on Luk. 1. n.) not referring on­ly to prediction of things to come, but directing them in their duty for present actions. [...] This gives an account of the reason why he is here called a prophet of their own, one so deemed by them. And as most such were among them, so was he, a Poet also. Of him saith Chrysostome and Theophylact, that seeing the Cretians build a Sepulchral monument to Jupiter, and worship him as one that was or had been but a man, [...] in zeale, and jealousie, and rage for that God of his, he writes these verses to Jupiter, beginning, [...] Which Chrysostome makes up into a Dislich,

[...]
[...].

The Cretans are alwaies liers, for they have built thee a tombe, but thou hast never died, but shalt continue for ever. But it must here be observed, that these verses are in Callimachus's hymne [...], which that they are the very lines here referred to in Epimenides, doth no way appear but by Chrysostomes conjecture; nay the contrary must be concluded by the [...] that here follows, but not in Callimachus. It is then most probable that Callimachus borrowed thence the first words, and added the rest of his own, and so applied it to his purpose. And then it remains that this was not the occasion of these words of Epimenides cited by S. Paul, and then all S. Chrysostomes supposed dif­ficulties are at an end, which he raised on supposal that the verse here cited by S. Paul referred to Jupiter (for it was no lye that Jupiter was mortal and had di­ed.) However this were, Epimenides's words, as far as S. Paul cites them, are true, and the matter notorious, even to a proverb that the Cretans were lyars; and ac­cordingly in Cebes's table, [...], is justly deemed to be falsly written for [...] in this notion of [...], for [...] and [...], lying and deceiving. [Page 717] See Petiti Miscell. l. 4. c. 4. And so in that more ge­neral account, and not in this particular respect, Saint Paul here calls them lyars, [...] for to that the [...] alwaies lyars, in Epimenides, belonged, and not to one act of theirs. So in like manner doth S. Paul take out of Aratus, and applie to the true God, those words which that heathen applied [...], to Jupiter falsly styled a God, by this means stopping their mouths with testimonies out of their own au­thors; as to the Jewes he elsewhere argues out of the Prophets of the Old Testament, which were of force with them, and not out of the Gospels.

c Note: [...] Ib. Slow bellies] What is here meant by [...] is matter of some question. Phavorinus seems to have read it [...], and renders it [...], great eaters; and so indeed that word, proverbially used for gluttons, seems to be made of [...] belly, and [...], not in the notion of [...] slow or idle, but of [...] swift so saith Hesychius, [...], and in Homer [...], are swift, eager dogges) and so sig­nifies greedy devourers. And to this sense hath Guil. Canterus with full confidence interpreted the phrase, Nov. Lect. l. 1. c. 15. But that which to me seems more facile, is to render [...] bellies, as Hesychius doth, [...], they that take no care but for food: and so the word bellies will be proverbi­ally taken for gluttonous persons, as in Hesiods Theoge­nia, from whence the latter part of this verse seems to be imitated, and lightly changed, [...] And then [...] idle annex'd to it will signifie all those sins of uncleannesse consequent to gluttony, which are also proverbially express'd by idlenesse, as in So­dome Ezech. 16. 49. and so seem to signifie here a­mong the Gnostick hereticks in Crete.

d Note: [...] V. 15. Unto the pure—] The meaning of this verse will be discern'd by considering the doctrine of the Gnosticks (which here, and through this whole Epistle, he arms them against) that talked much of Christian liberty, and extended it to the partaking of idol feasts, and to all the filthinesse of the flesh, cal­ling themselves the Spiritual and Perfect, to whom all these things were lawful and indifferent or free. These are they that pervert the truth, ver. 14. teach things which are not lawful, v. 11. and are [...] polluted, in the latter end of this verse. Now the no­tion of lawful or indifferent is here expressed by pure, that is, that hath no impurity or turpitude in it, defi­leth not the conscience. Of which sort of things the Apostle here pronounceth that to them that live pure lives, and unspotted from the pollutions of the flesh, these indifferent things may thus freely be used. And this he thus expresses, To the pure all things are pure, that is, They that strictly abstain from unlawful free­domes may with a safe conscience use any lawful liber­ties; but to them that are defiled and unfaithful, that is, to polluted, filthy, Apostate Gnosticks, nothing is pure, there is no place for such pretences as these, that what they doe they doe with a good conscience, their mind and conscience is defiled, they are far from those faithful and knowers of the truth, 1. Tim. 4. 3. who have this liberty there allow'd them, their mind is pol­luted with pestilent errors, and their conscience with knowledge and memory of their foul sins, and so Chri­stian liberty belongs nothing to them. That this is the meaning of [...] to the pure, and not onely to them that count these indifferent things lawful, may appear by the latter part of the verse, where [...] the polluted are set opposite to the [...] pure, to whom nothing is pure or lawful; that is, the things that are in themselves most indifferent, are by them done in a polluted manner, their eating things offered to idols is far from being lawful or indifferent in them, Christian liberty can never excuse them, or be preten­ded for them.

CHAP. II.

1. BUT speak thou the things which become sound doctrine:]

Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me, see c. 1. 9.

2. That the note a antient aged men be sober, grave, temperate, sound in faith, in charity, in patience.]

Paraphrase 2. And for the deacons, or other officers of the Church beside the Bishops, c. 1. 7. they must be free from all manner of intemperance or excesses, of a reverend behaviour, discreet, or­thodox, and such as have not been guilty of the Gnostick heresie, who have so much love to Christ, as to persevere in that pro­fession in time of persecution (see note on Rev. 2. b.)

3. The agedantient women like­wise, that [...]e in the Est, that they behave themselves as becom­eth sacred persons, women likewise, that they be note b in behaviour as becometh holi­nesse, not false accusers, notenflaved [...] given to much wine, teachers of good things.]

Paraphrase 3. So for the Deaconesses, that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church, not backbiters, not accustomed to intemperate drinking of wine, such as by words and examples may teach good, not ill lessons unto others.

4. That they maybring up note c teach the young women] to be sober, to love their hus­bands, to love their children,

Paraphrase 4. Carefull of instructing and advising of the younger women in all Christian duties,

5. To be discreet, chast, [ note d keepers at home, good, obedient to their own hus­bands, that the word of God be not blasphemed.]

Paraphrase 5. staying at home, ta­king care of the family, gentle and kind and charitable in all their relations, to servants at home, and to others that need their charity, respectfull and observant of their husbands, that Christian religion be not thought to infuse any thing into them contrary to moral vertue.

6. Young men likewise exhort to be sober-minded.]

Paraphrase 6. Likewise for the men, all those that are under authority (see note on Luke 22. d.) advise them to take care that they be humble and temperate.

7. In all things shewing thy self a pattern of good works: in doctrine shewing uncorruptnesse, gravity, sincerity,

8. Sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of you.]

Paraphrase 8. True doctrine, and co­ming with so much clearnesse of expression and conviction, that it is not liable to the censures of any, but that they that doe not like, but oppose the Chri­stian profession, may have nothing to lay to your charge, and so be ashamed that they oppose such excellent persons.

9. Exhort servants to be obedient to their own masters, and unto please them well in all things;not con­tradicting [...] not answering again,

10. Not purloining, [but shewing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.]

Paraphrase 10. but approvin them­selves the most truly faithfull servants that can be, that by their actions the Christian religion may be well spoken of by all men in this as well as other respects.

[Page 718] 11. For thesaving grace of God, [...] grace of God that bringeth salvation hath appeared to all men,]

Paraphrase 11. For the Gospel (see note on Heb. 13. d.) hath been made known and published to Gentiles as well as Jewes, see Luke 3. b.

12. Teaching us that, denying ungodlinesse and worldly lusts, we should live soberly, righteously, and godly in this present world;]

Paraphrase 12. And the summary do­ctrines of that are, to oblige us Christians to renounce and forsake all impious, licentious practices, and perform all sorts of duties, reducible to three heads, toward our selves, toward our brethren, toward God, sobriety, justice, and piety, all the time of our living here;

13. Looking for that blessed hope, and theappear­ance of the glory of out great God' and Saviour [...] glorious appearing of that great God and our Saviour Jesus Christ,]

Paraphrase 13. With patience and per­severance in well doing, at­tending God's good time of performing his blessed promise to us, on which all our hopes are fastned, even that glorious appear­ance of Jesus Christ, our powerfull God and deliverer,

14. Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a note e peculiar people, zealous of good works.]

Paraphrase 14. Who came into this world in form of flesh, and delivered himself up to a shamefull death, on purpose that he might ransome us out of the power of Satan, from that course of vicious living in which men were before engaged, Rom. 8. 20. and cleanse us in an eminent manner to be an holy pious peo­ple, most diligent to advance to the highest pitch of all vertue.

15. These thingsor, teach, for the K [...]ng's MS. reads [...] speak and exhort, [and rebuke with all authority. Let no man despise thee.]

Paraphrase 15. And those that doe not practise accordingly, pro­ceed to the censures of the Church against them. And take care thou permit not thy admonitions to be set at nought or de­spised by any.

Annotations on Chap. II.

a Note: [...] V. 2. Agedmen] It is not certain here what is meant by [...]. The wordmay denote the antien­ter sort of men, and no more: But the Context seems to incline it to Church-officers. For this Epistle being written to Titus a Bishop, who was to ordain such, and that which is here said being the enumerating the qualifications of such, it is evident that it referres to some such order, unto which, upon choice and appro­bation of their qualifications, some were to be recei­ved, and not others. [...] Whereas of the [...] or juni­ors, that is the ordinary Christians assumed to no of­fice, the style is altered, no more then this, that he should admonish them to be sober, ver. 6. Thus the Commentaries under S. Hieromes name, Senes aetate & ordine possunt intelligi, Those antient men may be here understood that are such both for age and order. But what order is here noted is uncertain still. The word [...] may seem to be that which is turned into the Latine Presbyter, the [...] being ordinarily tur­ned into [...], as [...], martyr, [...], ligur, [...], ce­ler, and the like; and so the Commentaries under S. Hieromes name interpret it, Ecclesiae Seniores, the Elders of the Church. But it is much more likely that it is the order of Deacon; first, because the com­paring of the instructions which are here given to Titus for his Province with those to Timothy for his, 1 Tim. 3. 1. doth inferre this. There the qualifications of a Bishop are first set down, that he should be lamelesse, the husband of one wife, &c. and so here chap. 1. 6, 7, 8, 9. almost in the same words: Both after the example of Jethro's direction to Moses for the choosing of rulers over the Israelites, Exod. 18. 21. And proportionably as after the Bishops the A­postle gives Timothy directions for Deacons, the Dea­cons likewise must be grave, &c. ver. 8. so here the di­rections are given for [...], that they be sober, grave, &c. By which it may reasonably be concluded, that the [...] here are the Deacons there. And ac­cordingly they that are here called [...] in the Feminine, but to Timothy [...] women only, are ge­nerally in the antient Church called [...] deaco­nesses. Secondly, It is formerly cleared, Note on Phil. 1. 2. that at the first in every city the Apostles and A­postolical men instituted none but a Bishop and Dea­cons, and that there never was any Bishop institu­ted, but there were Deacons also to attend upon him. To which it is consequent that here being mention of no other style which can belong to Deacons, this of [...] should denote them. As for the title of [...], senes, antient men, it is not improper to signifie these: for as [...] the Elders in the Comparative are the Governours of the Church, and [...] the younger, the ordinary believers under Go­vernment; so [...] is the middle betwixt those, the Positive to [...], and so inferior to them, and yet superior to [...], as the Deacons are under the Bishop, but over the brethren, or ordinary be­lievers.

b Note: [...] V. 3. In behaviour] [...] the Noun cometh from the Verb [...], which we find used chap. 1. 5. and Act. 6. 3. for ordination or consecration of Church-officers, according to that which Grammarians have observed; [...], (perhaps it should be [...]) [...], in Suidas, noting office or function com­mitted to any. And therefore in all reason it must signifie the rank of those who are thus constituted Of­ficers of the Church, in the same manner as from [...], used for chusing officers of the Church, the Ecclesiastical word [...] the catalogue, and [...] the sacred catalogue, doth frequently signi­fie the list of Ecclesiastical persons. This is that which in aftertimes was called [...], when [...] they in the rule, is the style of the Officers of the Church. Thus it may first appear by the Context here. Saint Paul giving directions to Titus for the ordaining of Bishops chap. 1. 5. passes orderly to the next degree of Church-officers chap. 2. 2. under the name of [...] and then after those succeeds [...], [...] as several sorts of Church-officers under one another. Secondly, by the qualification which are here set down both for the [...] and [...] (in like manner as for the [...] and [...], that is, saith Theophylact, the deaconesses, 1 Tim. 3.) which sure cannot be applied to them under the notion of aged men or women, but onely as such as Titus was to or­dain in each city. Whereas the younger women are mentioned in another manner, thus, ver. 4, 5. the [...] must [...], discipline the young women to be sober, &c. which is again an intimation of a part of the function of the [...], to be as [...] among the Athenians (of which see Note c.) Thirdly, by the word [...], [...] compounded of [...], which is the word peculiar for sacred, whether persons or things, that is, for those which are set apart to the service of God (as [...] are peculiarly the clergy martyrs; see Note on Rev. 3. c.) and so signifies such as having taken a sacred habit upon them, ( [...], Concil. Nic. cap. 19.) behave themselves worthy of it. Fourthly, by the nature of the word, which denotes dignity as well as age, and differs little from the word Presbyterae, by which the Deaconesses are express'd by Baronius, out of some of the Antients. Thus doe the Commentaries under S. Ambrose's name understand it, Anus in sta­tu [Page 719] religione digno, reading it in the Greek [...], where religio signifies those that are in some sacred function. And those under S. Jerome's name, on 1 Tim. 3. 11. Similiter eas ut Diaconos eligi jubet, unde in­telligitur quòd de his dicat quas adhuc hodie in Orien­te Diaconissas appellant, He commands them to be chosen in like manner as the Deacons, from whence 'tis to be understood that he speaks of those which now in the East they call Deaconesses. And the words are clear in the 11th Canon of the Council of Laodicea, [...], those that are called antient women, to wit, those that preside in the Church, must not be ordained. Where 'tis clear that the [...] are said to be Praesidentes, a note of some function over which they were set in the Church, as the addition of [...] in the Church demonstrates, (and not onely of age.) And although the Canon there appoints [...] that they should not be ordained; yet first that very prohibition is an argument that they were in the Church: and to that Epiphanius agrees Haer. 79. [...], It is to be observed that the Ecclesi­astical order ( [...] there and [...] here being all one) wanted Deaconesses, and called them widows, and the elder of them [...] and secondly for the prohibition it self, it signifies no more then this, that they should not be ordained by that imposition of hands which belonged to the other superior orders in the Church. For there is a double [...] or im­position of hands, saith Tharasius, [...] and [...], or [...], of blessing, and of ordination or consecration: these were received by the first, not second way. To the same purpose is the Concil. E­paunense, Can. 21. Viduarum consecrationem, quas Diaconas vocant, penitus abrogamus, solùm eis poeni­tentiae benedictionem imponendo, that they were not to be ordained, but onely received with a benediction such as is used in the absolution of a penitent. And this was first done against the Heresie of the Cataphry­gae, which would have them ordained, and teach, or preach in the Church (in favour of Montanus's Pro­phetesses) as appears by the Commentaries affix'd to Saint Ambrose, on 1 Tim. 3. Cataphryges erroris oc­casionem captantes, propter quod Diaconas mulieres al­loquitur, & ipsas mulieres Diaconas ordinari jubere defendunt, &c. sed Apostoli verbis contra sensum u­tuntur Apostoli, ut cùm ille mulierem in Ecclesia in silentio esse debere praecipiat, ille è contra etiam autho­ritatem in Ecclesia vindicent ministerii, The Catae­phrygae taking occasion of their error from Saint Pauls speaking to the Deaconesses, defend that they are to be or­dained, &c. but they use his words against his sense, and when he will not permit a woman to speak in the Church, they assert their authority of ministery in the Church. By which it appears what was forbidden by those Canons, the Deaconesses having authority or power of officiating in the Church, of preaching, in opposition to Saint Pauls precept of their keeping si­lence, of administring the Sacrament, [...] Har. 79. saith Epipha­phanius, (and consequently they received ordination which belonged to such;) not their being constituted of­ficers in the Church, so as to serve in it: Which is all that I suppose here meant by [...]. By what hath been said, it will sufficiently appear how perfectly par­allel this place is to 1 Tim. 3. where [...], and [...], Bishop, Deacons, and woman, v. 11. are just all one with [...], and [...], Bishop, antient men, and antient women in the list, here.

c Note: [...] V. 4. Teach the young women to be sober—] There were in Athens some chosen persons to whom the education of youth was intrusted, and these are cal­led [...] (saith Pha­vorinus) [...], chosen magistrates, ten in number of every tribe, whose office it was to take care of the education of the young people: such were the [...] to the female sex among the Lacedaemonians (see Note on 2. Cor. 11. 2. a.) And proportionably with these, it was the office of these Deaconesses to instruct and take care of the younger women, and in­fuse all Christian practices into them.

d Note: [...] V. 5. Keepers at home] [...], to keepe at home, is the office of wives. See Artemidorus [...]. l. 1. [...], wives for the most part keep at home. This Phidias expressed by the Tortoise that carries her house about with her, Pausan. Eliac. 2. See Eaber's Semestria, p. 29. And therefore Plutarch in his [...]. saith 'twas the custome for women among the Aegyptians to use no shoes, [...], that they might live quietly at home. Thus the Dogges being called [...], which are used [...], to keep our goods, doe, saith Artemidorus, l. 2. p. 95. signifie women, in the Oneirocri­ticks, or the interpreting of dreams. So in Euripides in Oreste [...] signifies wives,

[...]
[...],

they that are left within doors corrupt their wives. Under this word [...] are contained two things, both staying at home and taking care of the family, as in Naumachius, [...],’ thou art to take care of the profit of the house, and to looke to the family. So Hector to Andromache in Ho­mer, [...].

[...],
[...]

Go home and fall to thine own works —on which saith Eustathius, [...], the Poet in those words delivers a moral sentence, that it is the proper imployment for women to keep home, and follow their domestick affairs. Contrary to these are the [...] they that goe about to houses, 1 Tim. 5. 13.

e Note: [...] V. 14. Peculiar people] The notion of [...] is set down by the Glossaries: [...], saith Phavorinus, [...], it signifies acquired or purchased, as, Israel for an acquisition, that is a possession, to himself. So [...], saith Hesychius, a purchased people; but especially as that referreth to the richnesse, plentifulnesse, excellency of the possession, [...], it denotes wealth, plenty, and [...], multitude, and [...], abundant, and [...], rich, much, all in Hesychius. The full notion of it must be fetch'd from the Hebrew [...], from whence, [...] signifies peculium, proprium, thesaurus, facultates, res chara, that which is a mans own, his treasure, his estate, any thing dear unto him; and so [...], which is general­ly rendred [...], Exod. 19. 5. Deut. 7. 6. and 26. 18. is 14. 2. and 26. 18. rendred by the Targum [...], dilectus, beloved, and so in Exodus also; and accordingly here it signifies a beloved, pretious, excel­lent people, (for which Symmachus puts [...]) as Mal. 3. 17. [...] is rendred by us jewels, and by Aquila [...].

CHAP. III.

1. PUT them in mind to be subject to principalities and powers, to obey ma­gistrates, to be ready to every good work,]

Paraphrase 1. And let it be thy fre­quent and special care, to ex­hort all Christians under thee to yield all honest obedience to the Kings and Governors under whom they live, and to be ready and cheerfull to the practice of all acts of charity,

2. To speak evil of no man, to bepeaceable [...] no brawlers, but [gentle, shewing all meek­nesse unto all men.]

Paraphrase 2. very mild (see note on 2 Cor. 10. a.) and patient to­ward those that oppose them and truth it self.

3. For we our selves were sometimes foolish,] disobedient, deceived, serving various [...] divers lusts and pleasures, living in malice and envy, hatefull, and hating one ano­ther.

Paraphrase 3. As remembring that we our selves, before our conver­sion to Christ, were as oppo­site to the truth, and as perversly so as any can be now supposed to be.

4. But after that the kindnesse and love of God our Saviour toward man ap­peared.]

Paraphrase 4. But when Christ, of his great mercy and bounty to mankind, was pleased to reveal himself to us,

5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost,]

Paraphrase 5. Then out of his free underserved mercy toward us, not in respect of, nor by way of return unto, any good action of ours, he rescued and delivered us out of our sinfull courses, put us into a state of salvation upon our giving our selves up in baptisme his vowed reformed servants, sealing unto us the pardon of all our sins, and then bestowing his Spirit upon us, to bring forth in us all fruits of new life,

6. Which he shed on us abundantly through Jesus Christ our Saviour;]

Paraphrase 6. Which Spirit most plen­tifully descended on us from God the Father, Christ Jesus his Son obtaining that mercy from him;

7. That being justified by his grace, we should be madeby hope heirs of e­ternal life, [...] heirs according to the hope of eternal life.]

Paraphrase 7. That having our lives amended, and our sins pardo­ned by his grace and mercy, we should become, as children of God, his heirs (at present in hope) of eternal life.

8. This is a faithfull saying, and these things I will that thou affirm constantly, that they which have believed in God mightmake it their care to set up good works be carefull to maintain note a good works: these things are good and profitable unto men.]

Paraphrase 8. This is an important special Christian doctrine, which I would have thee be earnest in telling men, and convincing them of the importance of it, that all that have professed to be Christians, should make it their principal care, to see that all that belong to them, together with themselves, doe not only live in the universal duties of Chri­stians, but also particularly follow some honest labour or vocation, v. 14. and Ephes. 4. 28. for these are the things that are good in themselves, and usefull to mankind, of good report in the actors, and beneficial to the community, keep others from being burthened with the slothfull, and enable them to be themselves helpfull to others.

9. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain.]

Paraphrase 9. As for the Gnosticks, that employ themselves in compiling a new model of divinity, made up of foolish disputes, and of heathen notions of poetical genealogies (see 1 Tim. 1. 4.) and contentions about the observing the Mosaical Law, (that Christians be circumcised, Gal. 6. 12.) and by so doing put themselves out of their calling, live idly, disorderly, 2 Thess. 3. 6, 11. these spend their time upon vanities, that neither them­selves nor others are the better, but the worse for.

10. A man that is an note b heretick, after the note c first and second admonition reject:]

Paraphrase 10. Whosoever maketh any division in the Church, that teacheth any doctrine contrary to that which hath been taught by Christ and the Apostles, and, that he may get followers, separates from the Church, from the communion of Christians there; it is thy office and duty to­ward such an one, first to admonish him once or twice (Mat. 18. 16.) and if that will not work upon him, or reduce him, then to set a mark upon him, as on one which is under the censures of the Church, and to appoint all men to break off familiar con­verse with him;

11. Knowing that he that is such, is subverted and sinneth, beingself-con­demned note d condemned of himself.]

Paraphrase 11. Knowing that such a man is a perverse, wilfull sin­ner, inflicting that punishment on himself which the governors of the Church are wont to doe on malefactors, that is, cutting himself off from the Church, of which he was a member.

12. When I shall send Artemas unto thee, or Tychicus,make hast [...] be diligent to come unto me to Nicopolis: for I have determined there to winter.

13. set forth carefully [...] Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.]

Paraphrase 13. Furnish Apollos and Zenas the lawyer, that are coming to me, with all things necessary for their journey (see note on 1 Cor. 16. a.)

14. And let note e ours also learn toset up maintain good works for note f necessary uses, that they be not unfruitfull.]

Paraphrase 14. But let not only the Gnostciks v. 8. be thus ad­monished and convinced, but let all those also that continue with us, all the orthodox Christians, be taught by you to set up (in themselves and families) some honest labours among men, to supply their wants, and provide for themselves necessaries of victuals, &c. that they live not like drones on others sweat, maintained out of the treasure of the Church, but earn every one their own livings, 2 Thess. 3. 12.

15. All that are with me salute thee. Greet [them that love us in the faith.] Grace be with you all. Amen.

Paraphrase 15. all our loving fellow-Christians,

It was written to Titus, ordained the first Bishop of the Church of the Cretians, from Nicopolis of Macedonia.

a Note: [...] V. 8. Good works] That [...] both here and v. 14. should signifie honest trades, or callings, there will be small doubt: or difficulty, when 'tis observed how [...] to labour is used 1 Cor. [...] 4. 12. and 9. 6. of S. Pauls working in his calling, and so 1 Thess. 2. 9. and 2 Thess. 3. 8. 10, 11, 12. then by comparing Ephes. 4. 28. [...], [...] working with his hands that which is good, where bodily labour [Page 721] is called working of good. Thus a very antient Greek author, Palaephatus [...]. speaking of Actaon that spent all his time upon hunting, he adds, [...], he neglected the good thing, that is, his business, all men being then, saith he, [...], ha­ving no servants, but doing their own business them­selves, tilling the ground, &c. and he being the richest [...], who was most labo­rious in his husbandry; whereas this man, saith he, [...] neglected his domestick, or his own, affairs. Where [...] the good thing, and [...] his own or domestick affairs, are all one, and signifie the bu­siness of the calling. Thus Act. 9. 36. Tabitha is said to be full of good works, [...] that is, a very laborious work­woman, that wrought or made many garments, v. 39. and by that means, as it follows, was a very liberal, charitable almes-giver, gave the garments, when she had made them, to old widows, &c. Thus in Cicero vitae actio signifies a trade, or the whole business of the life, l. 1. De nat. Deor. De actione vitae multa dicuntur. So Gen. 47. 3. [...]; what is your occupa­tion? to which they answer that they are shepheards. So in Sophocles's Oedipus, when the question is, [...];’ What is your trade or manner of living? the answer is, [...],’ I have spent most of my time in keeping of sheep. So Jonah 1. 8. [...]; What is thy occupation? This may farther appear by [...] which is here used with it; [...] for that signifies to profess, or work in, any art or calling. So Synesius Ep. 2. [...], she hath followed her trade bravely. So in Cicero Pro Domo; Qui sacerdotiis praefuerant, the Priests. In Chrysost. Hom. 31. in Rom. [...], they live by their hands, and pro­fess, or work, in the shop. And this is inforced by what here followes, for these things are profitable to men; answerable to what is added, [...] Eph. 4. 28. that he may be able to give to him that needeth, out of the fruits and earnings of his labour: and so here, v. 14. (where the same exhortation is repeated) he addeth [...] for necessary uses, (see Note f.) that they be not [...] unfruitfull, that is, that they may give to others, [...] which he cals [...] fruit, Philip. 4. 27. and the fruits of righteousness, c. 1. 11.

b Note: [...] V. 10. Heretick] The literal notation of the word [...] may best be taken from the Verb [...], from which it immediately comes, as from [...], and the like. What that is, will be seen by these severals in Hesychius: [...], to preferre before others; [...], to chuse, to be pleased; [...] (it should be [...], to take or receive others to ones self. All which put together will make up this compound, to take up an opinion upon ones own choice or judgment, and preferre it be­fore the doctrine established in the Church, and to ga­ther and receive disciples or followers to himself, in op­position to, or separation and division from, the Church: according to which the heretick is defined by that learned Grammarian, [...], He that chuseth to have some other opinion (or doctrine) besides (or in opposition to, or preferring it before) the truth, (for so [...] signifies.) Where as [...] and [...] are all one: so, [...] coming from the latter of those, [...] that come from [...], and [...] that comes from the former [...], are all one also; and both denote a leader of a faction, a teacher of some new doctrine, which, that he may get disciples to him, makes a rent or division in the Church. Such were those false teachers, that crept in among them, and led silly women captives, removed them from that union of the Church in which before they were, and (as captives are carried by the Conqueror into his own quarters, so) took them off from the society of Christians in which they had been, and led them into separated assemblies or congregations. Not that the name Heretick is competible to none but those that are the first in disseminating a false doctrine, but that it belongs to all that endeavour to corrupt others & draw them into the faction with them. Such were all the Gnosticks wheresoever they came, and those were prin­cipally here meant.

c Note: [...] Ib. First and second admonition] The first and se­cond admonition here referres to the method prescribed by Christ in proceeding against Christian offenders, Mat. 18. 15. but in some circumstances differs from it. There is mention of a threefold admonition, one by the injured person alone, a second by two or three taken with him, the third by the Church: But here onely a first and second admonition. The cause of this diffe­rence is to be taken from the quality of the person to whom this Epistle is written, Titus a Bishop; whereas there the speech was address'd to every private Chri­stian that is injured by any. Here the first admonition of the Bishop carries an authority along with it farre above that of the private person and the two or three with him, and so may well supply the place of both those; and then the second here will be parallel to the third there; and so after that is despised or proved un­effectual, it is seasonable to proceed to Censures, to ex­communicate the contumacious, which is the meaning of the [...] here, the avoiding of him. [...] Thus 2 Cor. 13. 2. immediately after the second admonition delivered by S. Paul, [...], [...] I foretell you the se­cond time (characterized v. 1. by, in the mouth of two or three witnesses) he tells the offenders, [...], I will not spare, but proceed to Censures. And v. 10. he tells them that this admonition is, [...], that he may not proceed to excision, or cutting off, which he there calls [...] taking away, the word ordinarily used in the Canons for ex­communication.

d Note: [...] V. 11. Condemned of himself] [...], self-condemned, signifies not the man's publick accusing or condemning his own doctrines or practices; for that self-condemnation, being an effect and part of repen­tance, would rather be a motive to free any from the censures of the Church which were already under them, then aggravate their crime, or bring that punish­ment upon them. Nor yet 2dly, can it denote him that offends, and yet still continues to offend against con­science, and though he know he be in the wrong, yet holds out in opposition to the Church. For, (besides that there are very few that doe so, and those known to none but God, and if that were the character of an heretick, then none but hypocrites could be hereticks, and he that through pride & opinion of his own judg­ment stood out against the doctrine of Christ and his Church in the purest times, should not be an heretick,) this inconvenience would farther be incurred, no here­tick could possibly be admonished or censured by the Church; for no man would acknowledge of himself that what he did was by him done against his own conscience, nor could any testimony be produced a­gainst him before any humane tribunal, no man being able to search the heart. It is rather an expression of his separation from, and disobedience to the Church, and so an evidence of the [...], being perver­ted and sinning wilfully, and without excuse. For he that thus disobeyes and breaks off from the unity of the Church, doth in effect inflict that punishment on himself which the Church useth to malefactors, that is [...] 2 Cor. 13. 10. and [...] cutting off from the Church, which he being an heretick (and therein a Schismatick also) doth voluntarily, without the Judges sentence: his very [...] heresie is a sponta­neous [Page 722] [...] or excision. So saith S. Hierome, Whereas fornicators, &c. are turned out of the Church, the heretick inflicts this on himself, suo arbitrio ab Ecclesia recedens, departing from the Church out of his own choice; which departing, saith he, propriae con­scientiae videtur esse damnatio, seems to be a condem na­tion of his own conscience. So in the Council of Laod­cea, Can. 40. after an order that no Bishop shall dis­obey a citation from the Council, 'tis added, [...], if he doe despise it, he shall be conceived to accuse himself, which is the next degree to self-condemnation. So in the African Codex Can. 22. 'tis said of a Bishop that appears not on cita­tion, [...], he shall be judged to have pronounced sentence of condemnation against himself, according to that of Apollonius Tyaneus in Philostratus l. 7. c. 7. [...]; He that declines a judicature, how shall he avoid the being thought to have condemned himself? So in the 12 Tables, Praesenti litem addicito, he that appears not is alwaies cast: and so most nations have observed it, ut absens causâ caderet, ni sonnia nuncias­set, that the absent should alwaies lose the cause, unlesse he gave his just cause of being absent. So Regulae ab Abbat. Floriac. constitutae, Qui non comparauerit, tan­quam convictus judicabitur, He that appears not, shall be judged convict, that is, [...]. The like phrase we have on another occasion in Iosephus, l. 2. c. 12. de Bell. Iud. Oathes, saith he, were wholy avoided, & counted worse then perjury; [...], For he, say they, that is not be­lieved without swearing, is already condemned. His using an oath condemns him of lying. See Marculf. form. l. 1. c. 37. and Hieron. Bignonius on them, Steph. Forner. Rer. Quotid. l. 6. c. 21. Justell. in the Notes on Cod. Can. Eccl. Univ. p. 38. By all which it appears, that every one which submits not to, but se­parates from the Orthodox Church, whose member and subject he is (and this every Heretick and Schisma­tick doth) is properly said to be self-condemned. His receding from the Church is an evidence that his do­ctrine or practice is contrary to that which the Church approves, and that being received from Christ and his Apostles, this singular doctrine or practice of his is con­demned by the contrariety to that, and himself by his non-submission to the Governour of the Church. And therefore though to such an one, as to any other male­factor, the first and second admonition ver. 10. be due, which in all that are not reformed by those, is wont to bring on the sentence of Excommunication; yet there is no need to proceed to that, because he by contuma­cy, and non-submission to the Church-ruler, inflicts this upon himself. The appointment therefore is more agreeable to his case, that men avoid him, v. 10. as one that is already excommunicate by his own, and so needs not the Judges sentence.

e Note: [...] V. 14. Ours] The [...] here are all one with the [...] they that are of us, 1 Joh. 2. 19. of which he saith [...], they remained with us, contra­ry to the Gnosticks that broke off and separated from them. Those are described ver. 8. and in respect to them peculiarly he commands the doctrine here spoken of, of following the businesse of their callings, to be earnestly press'd, [...] because those [...] there, the Gnosticks that had been professors of the faith, wanted that lesson so much. But now he extends it to those that are not fallen off to that Sect, that they be taught it too that none live idly upon the score of being a Christian, or make that advantage of the liberality of other Christians, but every man labour to earn his own living.

f Note: [...] Ib. Necessary uses] What [...], necessary use, signifies, is manifest by this place of S. Basil in his [...]. p. 560. Edit. Basil. [...], Those that were righteous and pious men, but poor, and not furnished with necessaries, continually laboured, that they might earn necessary use for themselves. Where it distinctly signifies all those thin [...]s which are necessary for life, meat, drink, cloaths, &c. [...] And so Act. 6. 3. the Deacons are set [...] over this use, that is, the providing for the neces­saries of life for them that wanted, out of the stock of the Church.

THE EPISTLE OF PAUL TO note a PHILEMON.

a Note: [...] PHilemon, to whom this Epistle was written, is said to have been an eminent person in Colossae; and so that of Col. 4. 9. inclines to believe, where Onesimus, Philemons servant, is said to be one of them. S. Paul had con­verted him to the saith, ver. 19. but that not at Colossae, (for he had not been personally there, Col. 2. 1.) but in some other place, where he had also contracted a friendship with him. Onesimus had been his servant, and had stolne and run away from him, and coming to Rome while Paul was prisoner there, was converted by him, v. 10. and is now returned to his Master with this Epistle of commendation, to obtain a pardon and reception for him; which consequently was written and sent from Rome, where he now was in prison, An. Chr. 59. And this at the same time that the Epistle to the Colossians was sent, as may be conjectured by these characters com­mon to them: 1. Timothy joyned with Paul in the beginning; 2. the same saluations in the conclusion, Epa­phras, Marcus, Aristarchus, Demas and Lucas; and 3. Archippus called upon in both to take care and look to the trust committed to him.

CHAP. I.

1. PAUL a prisoner of Jesus Christ and Timothy our brother, unto Philemon our dearly-beloved, and fellow-labourer,

2. And to our beloved Apphia, and Archippus our fellow-soul­dier, and to [the Church in thy house:]

Paraphrase 2. those Christians that are with thee.

3. Grace to you and peace from God our father, and the Lord Jesus Christ.

4. I thank my God, making mention of thee alwaies in my prayers,

5. Hearing of [thy love and faith, which thou hast toward the Lord Jesus and toward all saints,]

Paraphrase 5. thy charity to all the saints, and thy faith in Christ (see note on Mat. 7. d.)

6. That the communication of thy faith may become effectual by the acknow­ledging of every good thing, which isamong [...] in youtoward [...] in Christ Jesus.]

Paraphrase 6. That your liberality & charity to others that are in want, flowing from thy faith in Christ Jesus, (see note on Act. 2. c) may be able to demonstrate to all the zeal of your charity and kindnesse toward Jesus Christ.

7. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.]

Paraphrase 7. This liberal charity of thine is matter of great joy and comfort to me, to consider how many Christians are in their wants refreshed & comforted by thee, my beloved Philemon.

8. Wherefore though I might be much bold in Christ to injoyn thee that which is convenient,]

Paraphrase 8. And therefore though from my experience of thee I have great freenesse of behaviour toward thee in or through Christ (see Joh. 7. a.) and am not shie or backward to lay it upon thee as an Apostolical command, knowing that thou wilt readily obey it,

9. Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.]

Paraphrase 9. Yet I chose rather to make it my request upon the score of thy love toward me, who as an old man and a prisoner, shall obtain some kindnesse and affection from thee.

10. I beseech thee for my son Onesimus, whom I have begotten in my bands;]

Paraphrase 10. And my request is not for my self, but for Onesimus, one whom I have converted to the faith since I was a prisoner;

11. Which in time past was to thee unprofitable, but now profitable to thee and to me;]

Paraphrase 11. A person that formerly injured thee, when he ran a­way from thee, but is now, if thou wilt receive him again (according to the signification of his name) likely to be profitable to thee, and, if thou please, to me also (see v. 13.)

12. Whom I have sent again: thou therefore receive him that is mine own bowels.]

Paraphrase 12. He is thy servant, and therefore I have remitted him to thee. I pray receive him, and entertain him with all kindnesse, as one dearly beloved by me.

13. Whom I would have retained with me, that in thy stead he might have mi­nistred unto me in the bonds of the Gospel.

Paraphrase 13. Had it not been for the reason specified v. 14. I would have kept him here with me, that he might attend and doe me all those good offices, while I am in prison for the doctrine of Christ, which I know thou wouldest doe, if thou wert here.

14. But without thy mind would I doe nothing: that thygood deed [...] benefit should not be as it were of necessity but willingly.]

Paraphrase 14. But I would not doe so, till thou hadst given thy consent, that thy charity to me may be perfectly free, and so thy kindnesse in affording him to me, if thou thinkest meet.

15.And for his leaving thee so injuriously, there may come advantage to thee thereby: it is very possible that he was by God's special providence thus permitted to run away from thee for a little while, that by the reformation and conversion now wrought on him by me, he may be an useful servant to thee for ever; For perhaps he therefore departed for a season, that thou shouldst receive him for ever;]

[Page 724] 16. Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?]

Paraphrase 16. Being now so impro­ved, that he will not only de­serves to be looked on as a servant, usefull to thee so, but more then so, as a fellow-Christian, and usefull to thee in those best thinges; one very usefull to me, and therefore in any reason to be so much more to thee, who hast a double relation to him, as one of thy family, and one of thy faith.

17. If thouhast [...] count me therefore a partner, receive him as my selfe.]

Paraphrase 17. If therefore thou look­est on me as a friend, if all be common between thee and me, as between friends, treat him as thou wouldst doe me, if I should come unto thee.

18. If he hath wronged thee, or oweth thee ought. put that on mine account.]

Paraphrase 18. And if at this coming away from thee he purloined any thing from thee, or hath any thing of thine in his hands, I will be answerable to thee for it.

19. I Paul note a have written it with mine own hand, I will repay it: albeit I doe not say to thee how thou owest unto me even thine own self besides.]

Paraphrase 19. I give thee this bill under my hand, whereby I oblige my self to pay it; though I might put thee in mind, that a greater debt then that need not be stood on between me and thee, who owest thy conversion, and so thy soul and wel-being, and so thy self, to me.

20.I pray thee Naì Yea, brother, let me have joy of thee in the Lord: [refresh my bowels in the Lord.]

Paraphrase 20. give me cause of re­joicing to see thee, doe as be­comes a true charitable Christian to doe.

21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also doe more then I say.

22. But withall prepare me also a lodging: for I trust [that through your prayers I shall be given unto you.]

Paraphrase 21. that by the benefit of the prayers of you and others for me, I shall have liberty from my bonds, and be permitted to come and visit you.

23. There salute thee Epaphras my fellow-prisoner in Christ Jesus,

24. Marcus, Aristarchus, Demas, Lucas, my, fellow-labourers.

25. The grace of our Lord Jesus Christ be with your spirit. Amen.

Written from Rome to Philemon by Onesimushis a servant.

Annotations on Philemon.

a Note: [...] V. Written it with my own hand] These words are to be explained by the Roman laws: that of Ulpian among their Axiomes, Si quis scripseris se fidejussisse, omnia solenniter acta videri, If any one write that he hath undertaken a debt, this is a solemn obliging of him; and that of Iustinian, Ut quodcunque scriptum sit quasi actum, etiam actum fuisse videatur, That whatso­ever is written as if it were done, seems, and is repu­ted, to have been done. Both to this purpose, that a man is bound as much by his own hand, or confession under it, as if any other testimonies or proofs were against him of a fact or debt, or himself under a solemn ob­ligation. So Anianus paraphrasing on Paulus lib. 5. Collect. t. 7. Si scribat aliquis se quamcunque sum­mam redditurum, ita habetur quasi ad interrogata ista, Dabis? Promittis? responderit, Dabo, Promitto. Ideóque ad redhibitionem tenetur, If any one write that he will pay such a summe, he is as much obliged as if he had answered to the ordinary interrogatories, Wilt thou give? Dost thou promise? I will give, I doe promise. And therefore he is bound to make payment. So in the Novells [...]. the distinction is put between those who in Contracts [...], enter in bands and obligations, which are done in courts, and those who [...], write it under their own hands; and presently 'tis added, that he is as much bound who [...], writes with his own hand, (whence are all those three words, [...], and [...], and [...],) as he who [...], hath entred an obligation in the court, or superscribed bills written by others, or hands and obligations, such as are mentioned in the Gospel, Luc. 16. 6. [...], take thy bill, that is, the obligation, (wherein he was bound to the Stewards Master,Y. 4. p 422. li. 7. which being in the Stewards keeping he resto­red to him) and by Chrysostome express'd by [...], to give bond. And to this kind of ob­ligation, which is not done by any legal contract, but onely per chirographum, or [...], referre these words of S. Paul here, [...] (that is, [...]) [...]. See P. Faber. Sem. 3. l.

THE note a EPISTLE OF PAƲL THE APOSTLE TO THE HEBREVVES.

a Note: [...] VVHether this Epistle were written by Saint Paul hath not only of late but antiently been doubted. And as the Title or Superscription which is in our Copie, pretending not to be a part of the Epistle, is not sufficient to conclude any more than that it was in that time when this title was prefix'd believed to be Saint Pauls; so there is no doubt but that it went without any Superscription or known Author more antiently; and so hath left some place to variety of conjectures, who the Author should be. Saint Chrysostome in his Proeme to the Epistle to the Romans expresseth his opinion of it, that it was by Saint Paul written at Rome in his bands; (but that cannot well be imagined, when he tels them c. 13. 23. that with Timothy, if he come shortly, he will see them; for that signifies the Author to be at liberty when he thus purposed.) Long before him Clemens Alexan­drinus (as we see in Eusebius l. 6. c. 11.) renders reasons why Saint Paul prefix'd not his name in the front of it, as in all other Epistles of his he had done, Paul an Apostle, &c. which though it be an evidence of that an­tient writers opinion, yet it is also of its being questioned in that time, and is also an acknowledgement that it was not own'd by Saint Paul at the time of writing it, or then publickly acknowledg'd to be his. Others were antiently inclinable to father it on Barnabas, others on Clemens Romanus, others on Luke; which is a farther argument of the uncertainty of it. And for the last of them, there is a passage c. 2. 3. which is conceived to make it more probable to be written by him then by Saint Paul: For speaking of the so great salvation, whe­ther that be the Gospel and doctrine of Christ, or whether the deliverance of the faithfull out of their perse­cutions, (see c. 2. Note b.) he saith of it, [...], it was confirm'd to us by them that heard it; whereas it is known of Saint Paul, Gal. 1. 12. that he professeth not to have received the Gospell by man, nor to have been taught is, but by the revelation of Iesus Christ; and so likewise of the deliverance of the faithfull, of which he so often speaks so confidently, there is no doubt, but among the many revelations which he had received 2 Cor. 12. 7. this was also revealed to him. But to this the answer is easie. First, that [...] is not to be restrained to the writer only, but so as to comprehend those to whom he writes, as we see it used Tit. 3. 3. and Eph. 2. 5. we being dead in trespasses, &c. for it followes immediately, by grace ye are saved; and so we is all one with ye. And secondly, it is no new or strange thing for Saint Paul to confirm the truth of the Gospel by the testimony of others, and tradition from them which saw and heard. See 1 Cor. 15. 3. &c. Other [...] are added by the learned Hugo Grotius, from the observation of the style and idiome, which render it probable to be written by Saint Luke. But as all which can be said in this matter can amount no higher than to probable or conjecturall; so is it not matter of any weight or necessity that it be defined who the Author was, whether Saint Paul, or Saint Luke, a constant companion of his for many years, the author of two other books of the sacred Canon. ThatIn Epist. p. 879. which Theophylact conceives in this matter, is not improbable, viz. that S. Paul wrote it in Hebrew, as being to the Hebrewes, but that S. Luke, or, as some say, Clement, translated it into Greek; and consequently that there is not so much force in the Argument taken from the diffe­rence of the style, to conclude against its being written originally by S. Paul, as there is in the sublmity of the sense and matter, to conclude that none but S. Paul was the Author of it. And as for the Author, so for the place from whence it was written, it is uncertain also, the ordinary Copies reading, in the Subscription, [...], from Italy, but the Kings MS. [...], from Rome. And the argument which is produced in favour of the former, because chap. 13. 24. in the saluations are mention'd [...], which is ordinarily rendred, they of Italy, is not of much force; because that may more fitly be rendred, they from Italy, that is, those that came from thence to Rome, or to any other place where the Author now was at the writing of it. So again that Timothy was the bearer of this Epistle, (as is affirmed in the Subscription) it is not certain, nor, if we will judge by c. 13. 23. probable: for there mentioning Timothies being set at liberty, it is added, with whom, if he come shortly, I will see you, which referres to the Authors intention to bear Timothy company to them, which is not well reconcileable with Timothy's carrying this Epistle from him. [...] So that in all these circumstances there is very little certainty. As for those to whom it is written, the Hebrews, they are the Jewes Christian, which the Author had known in Iudea and Syria, (which all belonged to Ierusalem as the chief and principal Metropolis) who being persecuted by the unbelieving Jewes, were by the infusions of the Gnosticks inclined to great caution and complyances, and consequently began to forsake the Christian assemblies, and to fall off from the profession of the faith: which being the occasion of this monitory Epistle, the subject of it consequently is, to confirm them in the truth of the Gospel against the Jewish pretensions, to represent the great danger and sin of falling off, and to fortifie them with constancy and perseverance by many examples of faith and patience, putting them in mind of the deliverance from their persecutors, which should now very shortly befall them, c. 10. 37. That this Epistle was written in Hebrew is phansied by some, but without any reason; the Hebrewes [Page 726] to whom it was written, understanding and speaking Greek, from whence they are called Hellenists in many places. And accordingly the places of the Old Testament, which are cited in this Epistle, are generally set down in the words of the Septuagints translation, which was in use with the Hellenist Jewes, and read in their Synagogues.

CHAP. I.

1.God sha­ving in ma­ny parcels spoken of old time [...]: GOD, who at sundry times, and in divers manners spake in time past unto the fathers by the prophets,]

Paraphrase 1. God, which used for­merly several steps or degrees, and likewise several waies and means of revealing to men the things to come, delivering them out in portions, not all together, and that sometimes by visions or by dreams, sometimes by the oracle, sometimes by the coming of his Spirit upon the prophets, and sometimes by voice from heaven,

2. Hath in these last daies spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;]

Paraphrase 2. In this latter age of the world, hath sent his Son out of his bosome, the eternal Son of God, to exercise this office, to take our humane nature upon him, therein to declare with more authority his Fathers will unto us, and as a prophet to foretell his designe of dealing with his Church (see c. 2. note b.) And to reward his fidelity in this office, he hath g [...]ven him dominion over all things, power to command the judge men, to rule and govern the Church, as it was he also by whom he hath created the heaven and the earth;

3. Who being thebe am [...] brightnesse of his glory, and thecharacter of his subsi­stence [...] expresse image of his person, andbearing, or ruling note a upholding all things by the word of his power, when he had by him­selfwrought the cleans­ing [...] purged our sins, sat down on the right hand of the majesty on high;]

Paraphrase 3. Who being the means of reflectig to us the sight of him who is otherwise invisi­ble, Joh. 1. 18. and having perfect dominion over all, and accordingly administring all by his divine power, having by his death and resurrection done his part toward the justifying and sancifying us, pardoning our sins, and reforming our wicked lives, he ascended to the right hand of his Father in heaven, there to sit, as having finished that part of his priestly office, which con­siste: in sacrificing, to which they that were separated were appointed to stand before the Lord, Deut. 10. 8. and there to reign, and as a king to defend his faithfull servants, and punish his enemies;

4. Being made so much note b superior better then the Angels, as he hath by inheritance obtained a more excellent name then they.]

Paraphrase 4. And so is advanced to a superiority even over the Angels themselves, which you may discern by the compellations that are bestowed on him, farre higher then any that are be­stowed on the Angels:

5. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a father, and he shall be to me a son?]

Paraphrase 5. As that of Son, in the second Psalme, which though in some sense it belong to David, yet is by the Jewes themselves acknowledged in a more sublime sense to belong to the Messias; so likewise that 2 Sam. 7. 14. delivered to Solomon, as he was a type of the Messias, which in some degree true of him, was in a much more eminent manner to be understood of Christ:

6. And again, whenit brings [...] he bringeth in the first-begotten into the world,is saith [...] he saith,] And let all the Angels of God worship him.

Paraphrase 6. And again when the Scripture Psal. 97. speaks of the Lord, that is, the Messias his reigning, v. 1. and in the process of the Psalme describes his entring on his kingdome, that which commenced at his ascending into the superior world (the heavens here v. 3. and c. 2. 5.) the express words of the Psalmist are v. 7.

7. Andto the [...] of the Angels he saith, Who maketh his Angelswinds [...] spirits, and his mi­nisters a flame of fire.]

Paraphrase 7. Whereas the titles which he gives the Angels, are no higher than of winds and flames, Psal. 104. 4.

8. But unto the Son he saith, Thy throne, O God, is for ever and ever, athe rod of uprightnesse [...] scepter of righteonsnesse is the scepter of thy kingdome.]

Paraphrase 8. But he gives farre higher titles to the Messias, calling him the eternal King and God, mentioning his throne and scepter, and his great justice in exercising his Regal power in succou­ring the faithfull, and punishing the obdurate, and addressing to him in this dialect, Psal. 45. 62.

9. Thou hast loved righteousnesse and hated iniquity; therefore God even thy God hath anointed thee with the oile of gladnesse above thy fellows.]

Paraphrase 9. All thy doctrine and practise, thy words and thy example, have been designed for the advancing of all kind of vertue; and by way of reward for that, God hath entertained or treated thee more liberally then any other, (see note on Mat. 26. c. and on Act. 10. c.) preferred and dignified thee before all Angels and men.

10. And, Thou Lord in the beginning hast laid the foundation of the earth: and the heavens are the works of thine hands.]

Paraphrase 10. Another place, Psal. 102. 25. applies that which is said of God Gen. 1. 1. about the creation of the world, to the Messias, calling him Lord and Creatour of heaven and earth, (which is a proof of what is added in the end of v. 2.) and adding,

11. They shall perish, but thou remainest; and they all shall wax old as doth a garment:

12. And as a vesture shalt thou note c fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.]

Paraphrase 11, 12. They shall at last be destroyed, & in the mean time decay daily, be put off like clothes, and worn no more. Put the Messias shall continue immutable and immortal.

13. But to which of the Angels said he at any time, Sit on my right hand, untill I make thine enemies thy footstool?]

Paraphrase 13. And accordingly those words spoken of him Psal. 110. 1. to this plain sense, that he should reign till all his enemies were subdued, and brought to the acknowledgment of him, that he should act a signal revenge upon his crucifiers, were never delivered, or applied unto any the most dignified Archangel, but only to this eternall Son of God.

14. Are they not all ministring spirits, sent forthfor mini­stery for their sakes who are ready to inhe [...] sal­vation, or deliverance, [...] to minister for them who shall be heirs of salvation?]

Paraphrase 14. The highest dignity that is bestowed on them is, that they are servants under God for the use of men or Christians, those especially who are now under persecution, and shall shortly be rescued out of it by a signal deliverance, and upon their constancy and perseverance secured of eternal salvation, (see c. 2. note b.)

a Note: [...] [Page 727] V. 3. Upholding] The Hebrew [...] signifies two things, fero to hear, and rego, to rule; and from the latter of them it is that [...] is the ordinary word for a Prince. Agreeably to this, [...], which is sometimes the rendring of the Hebrew [...], as Num. 11. 14. Deut. 1. 9. may accordingly signifie to rule, to govern, [...], to administer, as a Commander, or Governour, or Procurator of a Province; and so 'tis here taken, to denote the Regal power of Christ, to which he is ad­vanced by his Resurrection.

b Note: [...] V. 4. Better then the Angels] When we read Isa. 52. 13. Behold my servant shall prosper, he shall be ex­alted, and extolled, and be very high, the Chaldee reads, my servant the Messiah. And Abrabaneel a Jew con­fesses, that the antient wie men of the Jewes did inter­pret that place of the Messiah, after this manner, that the Messiah should be exalted above Abraham, above Moses, and that he should be higher then the Angels themselves. And agreeably to this known doctrine of theirs it is, that the Apostle here writing to them thus speaks, signifying Christ to be indeed the Messiah, and so superior to the Angels themselves.

c Note: [...] V. 12. Fold them up] That this whole Text is cited out of Psal. 102. 25. 26, 27. 'tis evident. In that place of the Psalmist, the Sepruagint or Greek translation in the ordinary Copies read, [...], thou shalt fold; and from that 'tis still continued here, at least our Copies read it so. But there is little doubt but that the read­ing of the Greek there was not [...] thou shalt fold, but [...] thou shalt change; for so the [...], and they shall be changed, that follows, doth ma­nifest; and so also the Hebrew [...] clearly signifies: For [...], mutavit, is thus ordinarily applied to changing of garments, 2 Sam. 12. 22. [...] and he changed his clothes; and Gen. 35. 3. change your garments, the same word is again used. By which it is clear, that either the Copie here is by transcribers corrupted (as it is easie to suppose, when we remember that the Copies of the Greek Psalterie reading [...], might very easily occasion their confor­ming that which here they found to what was before them in the place from whence 'twas manifestly cited) or else that the Author himself, following the Septua­gint, transcribed this testimony verbatim as the words then lay in the Copies of the Greek Bible, and did not reform it by the Original, the sense indeed, though a little changed, being not much di urbed by this other reading; it being the manner, when a man shifts or changes his suits, to fold and lay up that which is put off. If in the time of writing this Epistle the Septua­gint were thus corrupted in the Copies, then this is likely to be the truth of it, it being ordinary for the A­postles to cite Scriptures as they were found then in the Greek Bibles, though they varied from the Hebrew, because those Greek Bibles, and not the Hebrew, were in use among those to whom they wrote. But if the corruption in the Psalms were of a later date, then 'tis probable that the transcriber of the Epistle corrupted it from [...] to [...]. That one of these is the truth, there will be little ground of doubting, though which it is it be not certain. Mean while the meaning of the place is clear, that the heavens shall be changed, after the manner of means changing their clothes, put­ting off the old and putting on new, that is, that there shall be new heavens, a new sort of world. The hea­vens having no more service to doe to the earth, by in­lightning and shining on it, shall be changed into a form which shall be most agreeable to the present imploy­ment or use of them.

CHAP. II.

1. THerefore we ought to give the more earnest heed to the things which we have heard, lest at any time wefall away note a should let them slip.]

Paraphrase 1. Wherefore Christ being a prophet so much superior to all before him, c. 1. 2. and now elevated above Angels to his regal office in heaven, whereby he is certainly able to perform what he foretold, we ought in all reason to heed his predictions, which have been delivered to us from him (see v. 3.) and to make use of them as means to fortifie us, that we be not tempted to apostatize and fall off from Christ, miscarry, and be lost after all this.

2. For if the word spoken by Angelsbecame [...] was stedfast, and every transgression and disobedience received a just recompense of reward;]

Paraphrase 2. For if the Law were given onely by the media­tion or ministery of Angels, and yet the threats on the breaking of that did come to passe (see note on 2 et. 1. d.) and all the sins committed by the Israelites against that were severely punished in the wildernesse, and they that had provoked were not permitted to enter into the promised land of Canaan 3

3. How shall we escape, if we neglect so greator delive­rance note b salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

4. God also bearing them witnesse both with signes and wonders, and with di­vers miracles anddistributitons [...] gifts of the Holy Ghost, according to his own will?]

Paraphrase 3, 4. How shall we avoid that punishment, or the like, being involv'd with the cru­cifiers in their destruction, if we doe not now by constancy and perseverance make ourselves capable of that deliverance, which Christ first at his being on earth, and the Apostles that heard it from him, have assu­red us of, and which God himself hath restified both by many prodigies and ominous presages of it, and by giving them that have foretold this power to doe miracles, and other extraordinary abilities of his Spirit, as he hath thought fit to dispense them, to one man one ability, to another another; by this means giving authority to their predictions.

5.And that ye may know that what Christ hath thus foretold he is able to perform, ye are to know that all power is given to him in heaven and earth, which is a dignity far above that of the Angels; for God gave not them any Regall power to exercise now under, the Gospell (see note on c. 6. a.) For unto Angels hath he not put in subjection the world to come, whereof we speak.]

6.But this was given to Christ onely. And according­ly of him are those words to be understood in the diviner sense, which the Author of Psal. 8. hath, that he is a mean and vile man in outward appearance, not worthy to be considered or regarded by God, But one in a certain place testified of him, saying, What is man, that thou art mindfull of him; or the son of man, that thouregardest [...] visitest him?]

[Page 728] 7. *Thou madest him note c a little lower then the Angels,Thou hast lessened him a little while be­low [...] thou crownedst him with glory and honour, and didst set him over the works of thy hands.]

Paraphrase 7. Who for the space of 33. years was subjected to a condition inferiour to that of Angels; but then after his suffering in our flesh, he was by God most honourably advanced to the highest dignities, made the supreme ruler and King of heaven and earth.

8. Thou hast put all things, under his feet: for in putting all things under him, he left no­thing unsubjected to him, [...] Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.]

Paraphrase 8. And all his enemies and the persecutors of his Church subjected to him, and he advanced above all created beings. This prophecie of the Messias cannot be fulfilled, if any enemie be left which is not brought under him: and from thence it is manifest, that there is a yet future subduing of his enemies to be expected; for as yet the Jewes and Gnosticks do persecute the Orthodox Christians, and are not subdued or destroyed, and the Christians delivered by that meanes.

9. But we see Jesus, who wasa litle while les­sened be­low, v. 7. made a little lower them the Angels, for the suf­fering of death, crowned with glory and honour, that he by the grace of God should tast death for every man.]

Paraphrase 9. Only this we see alrea­dy, that the Messias that was humbled for a while, even to the death of the crosse, for the benefit of all mankind and every man in the world, is now after, and for that humiliation of his, rewarded and crowned with glory and honour, and a throne erected for him in heaven, of which this is but consequent that his enemies shall be made his footstool.

10. For it became him for whomwere all things [...] are all things, and by whomwere are all things, in bringing many sonnes unto glory,to consum­mate [...] to make the captain of their salvation per­fect through sufferings.]

Paraphrase 10. For God, the univer­sal designer of all, in his wis­dome foreseeing the oppositi­ons and sufferings that would befall his people, believers, in this world, thought it fit that Christ his own Sonne, the author of their deliverance, should through sufferings come to his reward and crown, (see note on Phil. 3. 13.) that so he might after his own example deliver those that suffer constantly and patiently.

11. For both he that sanctifieth and they that are sanctified are allfrom [...] of one: for which cause he is not ashamed to call them brethren.]

Paraphrase 11. For as among the Jewes both the first-fruits and the whole harvest are of the same nature; and as the priest that wrought expiation, and the people for whom it was wrought, were of one beginning: so are Christ and all mankind of one making, and Christ and the Jewes from one original, (to wit, of Abraham, v. 16. who was called One, Mat. 2. 15.) and therefore we must expect in our way to exaltation or deliverance, to passe through the like condition of afflictions: In which respects Christ and we are brethren, and we so owned by him,

12. Saying,] I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee:

Paraphrase 12. According to that of the Psalmist, saying,

13. And again, I will put my trust in him: and again, Behold I and the chil­dren which God hath given me.]

Paraphrase 13. Another proof also of the same (vix. that both Christ and we are brethren in this, both to passe by sufferings v. 10.) is that of Isa. 8. 17, 18. where first he speaks of waiting on the Lord that hideth his face, and withall trusting in him, being confident of his uncovering his face, giving deliverance, in what­soever adversity relying and depending on him, thereby noting that he is to passe through such, and after specifying and instan­cing in himself and his children given him by God, that is, (in the antitype to Isaiah and his children, given him by God for a sign) Christ and all faithfull Christians, which are his children spiritually begotten to him by God.

14. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same: that through death he mightevacuate, frustrate note d destroy him that had the power of death, that is, the devill,]

Paraphrase 14. Seeing therefore that Christians or believers, those that are to be brought to heaven by Christ, are here in humane flesh and sufferings, and seeing that brethren or fellow-children are of like natures, Christ therefore, who is called our brother, is to be supposed to have part with us in flesh and sufferings, and so to suffer also: And by so doing he was to frustrate and make void the devils design, (which was to keep men for ever under the power of death) to rob death of its sting, and to rescue men from the bands or power of death, by a resurrection from death to life.

15. And deliver them who through fear of death were all their life time sub­ject to bondage.]

Paraphrase 15. And so take away all that fear of persecutions and death it self, which makes men so cowardly, and keeps them in such awe, that is, in a most unchristian and servile condition, whilst they see no hope of deliverance.

16. For he doth not any where lay hold on Angels, but he layeth hold on the seed of Abraham For verily he note e took not on him the nature of Angels; but he took on him the seed of Abraham.]

Paraphrase 16. For 'tis not said any where, that he catches hold of Angels as they are falling, or running, or carried captive from him, to save or rescue them from ruine, or to bring them out of captivity; but only to men doth he this favour peculiarly.

17. Wherefore in all things it behoved him to be made like unto his brethren. that he might be a mercifull and faithfull high priest, in things pertaining to God, to expiat [...] [...] to make reconciliation for the sins of the people.]

Paraphrase 17. And therefore he was not to come in an Angelical glorious guise, but in an hum­ble suffering condition, whereby he is the better qualified to have compassion on those that are in any sad estate, and we thereby secured that he will discharge his priestly office faithfully, and negotiate for us in all affairs between God and us, (see note on Act. 13. i.) but especially by suffering obtain pardon for us.

18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.]

Paraphrase 18. For by the sorrowes which himself suffered, 'tis very proper and agreeable that he should become compassionate, and willing to relieve those that fall into the same or the like evils, that are under the sharpest persecutions in this life.

Annotations on Chap. II.

a Note: [...] V. 1. Should let them slip] [...] is a phrase used from the water, which when 'tis not kept with­in limits, fals away, runs about. Hesychius, [...], and Phavorinus, [...], it sig­nifies to be lost or fall away; and so Prov. 3. 21. when [...], fall not away, is set opposite to [...], but keep; and so here to [...], take heed, and there­fore the Syriack render it, lest we fall, and so the Ara­bick Interpreter also. And accordingly Theophylact hath [...], let us not fall away, let us not perish; to note, saith he, [...], the easinesse of the fall, and heavinesse of the ruine.

b Note: [...] V. 3. Salvation] It may here be matter of some question, what is the meaning of the word [...] sal­vation, or deliverance. Three notions of the Verb [...] have been ost mention'd: one for escaping out of the vitious customes of the world, repentance and con­version to Christ, receiving the faith (see Note on Luk. 13. b.) the other for deliverance out of calamities, [Page 729] (from whence comes a third notion, for etneral blisse in heaven, as an eternal deliverance from all evil, whe­ther of sin or punishment:) and accordingly [...] is oft taken for that eminent deliverance from persecu­tions, which vvas to befall the faithfull at the time of the utter destruction of the Jewes, (see Note on Rom. 13. c.) If the word be here used in the first notion, then it must signifie the preaching of the Gospel, the means of converting and bringing men to good life. And so it may possibly be, comparing the Gospel here delivered by Christ with the Law delivered by Angels. The second notion also having two parts, one to sig­nifie a signal deliverance here, another to signifie eter­nal salvation, it is not impossible that both here and c. 1. 14. it should belong to the latter of these, especi­ally there where there is mention of inheriting it. [...] But yet the former of these two latter notions, that for the signal deliverance of the faithfull, long promised, and at the writing of this now approaching, and 1 Pet. 1. 5. call'd the deliverance ready to be revealed in the last season, may very probably be it that is here meant in both places. In the former, c. 1. 14. where the An­gels are said to be sent [...], for ministery, [...], for them that are ready to inherit this deliverance, that is very agreeable to the manner of expressing it elsewhere, by his coming with his angels, or holy myriads, to punish the Jewes and rescue the faithfull Christians; and accordingly in the 7th of the Revelation the Angel is sent to seal the faithfull, when the rest are to be destroyed by the four Angels. And this deliverance being a fatherly act of mercy in God, made over by promise to all that should persevere, may well be said to be inherited by such; and the neer­nesse of it at that time, every where spoken of, may be denoted by the [...], [...] their readinesse to receive it, as in Peter it was ready to be rebealed. And so for the [...] here, if we will judge by the Con­text, it must most probably signifie this. For first, this will by the consequents appear to be the designe of the whole Epistle, (See Note on the Title a.) to fortifie the believing Jewes by the approach of this deliverance: Secondly, the Epistle beginning with Gods speaking in these last times by Christ, as he had formerly by ordi­dinary Prophets, c. 1. 1. and the rest of that Chapter being spent in the setting out the dignity of this Prophet above all, even Angels themselves, he applies it to this very matter c. 2. 1. that they give heed to what hath been thus foretold by Christ, lest they should fall away, and this enforced by the danger of so falling, v. 2, 3. and by the greatnesse of th [...] deliverance, such as was thought fit to be foretold by Christ and his Apostles, who were furnished with power of working miracles to confirm their prophecy. Where, as the [...] that began to be spoken of, v. 3. is all one with the [...] the things heard, v. 1. so both are fitly appliable to this matter, which we know Christ solemnly foretold, Mat. 24. and the Apostles in their preachings, and in their Epistles (See Note on the Title of the Epistle to the Romans, 2.) And thirdly, the consequents in this Chapter agree to this interpretation, where Christ is set out as a King, v. 5. all things to be subjected to him, which being not yet fulfilled, as long as his enemies prosper and prevail against the Christians, that is there used as an argument that some farther exercise of this power of his, some deliverance of the faithfull, was yet to be expected. So again v. 9. where he is exalted by way of reward for his sufferings, that by the same way as he pass'd they might passe also, that is, through perse­cutions to deliverance, v. 10, 11. and so be as his bre­thren, v. 12, 13. which in the last verse of the Chapter is express'd by his succouring them that are tempted, that is, [...] relieving them that are persecuted (for so [...] temptation signifies:) and so on in the next Chap­ter, where by occasion of the mention of the Israelites provoking, and being excluded Canaan, he re-inforceth his exhortation of not falling off, that they may enter into Gods rest, which expects the Christians; which that it belongs to this matter of their deliverance from per­secutions, and Halcyonian dayes attending it, see Note c. on ch. 3. So likewise may the phrase [...] be in­terpreted ch. 9. 28. [...] Where the mention of Christs se­cond appearing or coming, and that quite contrary to the first, (when he came to dye for our sins) a coming in power to destroy his crucifiers, may very fitly deter­mine it to that deliverance which the persecuted Chri­stians that held out constantly, in expectation of his making good this his promise to all such, should reap by it: But not so in any of these as to exclude, but farther to comprehend, that eternal deliverance which we ordinarily call salvation.

e Note: [...] V. 7. A little lower] The Hebrew [...] hath a double notion, in respect of quantity, or of time. Psal. 8. 5. whence this verse is taken, as the comparison is set betwixt Enosch, or Ben Adam, the lowest man on earth, and the heaven and Angels; so the words will bear the first sense, that man is little lower then the An­gels: but as those words were a prophecy, and the application of them here an enunciation concerning Christ, so [...] is an Adverb of time, and signifies a little while.

d Note: [...] V. Destroy] That [...] signifies to frustrate, evacuate, invalidate, take away all force or power from any, hath been formerly said, Rom. 7. Note a. And so it must be taken here; [...] & [...] will be to evacuate or frustrate the devils design, and can­cell that deed by which, upon sins coming into the world, men were bound over to death. For by Christ, though death temporal be not quite taken away, yet it is rob'd of the sting and victory, or reigning power over man, who by Christ is rescued from death, that is, from the [...] or power of it here, [...] (as of Christ it is said Act. 2. 24. that it was not possible [...] for him to be held under death) and raised to eternal life; and mean while, while the body lies in the grave, 'tis but as in a still, quiet sleep, a freedome from the pressures of this life, and so hath nothing of evil or formidable in it. This notion of the phrase doth fitly belong to it here, where it is laid as the foundation of comfort to them that dread per­secutions, because they fear death, v. 15. by assuring them that Christ hath taken away the sting of death, and that consequently, if they that are now under pres­sures for Christ doe not outlive them, or enjoy the pro­mised deliverance here, yet death shall be no losse or diminution to them, they shall rise to eternal life.

c Note: [...] V. 16. Took not [...]n him] The notion of [...] is best express'd by Chrysostome in these words, [...], when mankind fled, fled far from him, Christ pursued and caught hold of it. The word is interpreted by Cicero cont. Pison. by retinere ad sa­lutem, i. e. mann, aut laciniâ, prehendere ac retinere eum qui se it perditum, to hold one back, by that means to save him, to catch by the hand or garment, and hold him that is about to destroy himself. And this Christ did by fastning on our nature in his Incarnation, where­in the Angels were not concerned; for he did not so to them, but only to us, according to that of the Antients, that that which was not assumed was not ransomed by him, that the nature of man being only assumed by Christ, and not the nature of Angels, man only had the benefit of it; all his coming and preaching designed to bring sinfull man to repentance, but not to recall or recover the laps'd Angels.

CHAP. III.

1. WHerefore holy brethren, partakers of the heavenly calling, consider the Apostle and high priest of our profession Christ Jesus,]

Paraphrase 1. Upon these grounds may most reasonably exhort you, my Christian brethren, who are called and admitted to the same common faith, disciples of this crucified Saviour, to con­sider and imitate Jesus Christ, who was sent with commission by his Father to preach that Gospel to us which we professe, and to ratifie it with his own blood, the effusion of which denominates him our high priest, who sacrificed himself for us,

2. Who was faithfull to him that appointed him, as also Moses was faithfull in all his house.]

Paraphrase 2. And hath with all fide­lity discharged his office, to which he was designed by God in every particular, in like manner as is affirmed of the fidelity of Moses, who governed and ad­ministred not any one part, but all the house of Israel.

3. For this man was vouchsafed or had more honour [...] see 1 Tim. 5. 17. was counted worthy of more glory then Moses, in as much as he who hath note a builded the house hath more honour then the house.]

Paraphrase 3. Nay Christ's conditi­on is much more honourable then that of Moses, as farre as that of the master of the family above any the most eminent servant in the house.

4. For every house is builded by some man; but he that built all things is God.]

Paraphrase 4. For every family or kingdome hath some original or founder; but God is the founder of all, both of the Church of the Jewes, and now of the Christians: and such is our Christ, of whom now we speak.

5. And Moses verily was faithfull in all his house as a servant, for a testimony of those things which were to bespoken, [...] after;]

Paraphrase 5. And indeed Moses's fi­delity was only as that of a servant, or officer, in giving or promulgating those commands which God commanded him to promulgate;

6. But Christ as a son over his own house, whose house are we, if we hold fast the confidence and the note b rejoycing of the hope firm unto the end.

Paraphrase 6. But Christ was as the eldest son, who is the master and ruler of the family, and that family of his are we, if we continue our Christian profession courageously, in despight of all fear (see note on John 7. a.) and our cheerfulnesse in all that befals us here be founded on our hope of deliverance and relief from Christ, on those termes on which he hath promised it.

7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice,

8. Harden not your hearts as in the provocation,according to, [...] in the day of temptation in the wildernesse,]

Paraphrase 7, 8. Which is an obliga­tion to us to adhere to Christ, and persevere, whatsoever dif­ficulties we meet with, and not to apostatize or fall off from him, as the Israelites did, when the Scripture saith of and to them, Psal. 95. 8. To day if ye &c. that is, Take heed that ye bring not destruction on your selves, by revolting from and rebelling against God, as your forefathers did, ten times after their coming from Aegypt, Num. 14. 22.

9. where [...] When your fathers tempted me, proved me, and saw my workes forty yeares.]

Paraphrase 9. While they tempted and provoked God, and would not believe his power, though they had testimonies enough of it, by the miracles which they saw done, for the space of so many yeares together.

10. Wherefore I waswearied [...] grieved with that generation, and said, They do alway erre in their heart; and they have not known my wayes.]

Paraphrase 10. Which was a grieving and wearying of my patience, they never doing what they ought to doe, but alwayes the contrary to that.

11. therefore [...] So I sware in my wrath,If they shall [...] they shall not enter into note c my rest.]

Paraphrase 11. Upon which my irre­versible oath went out against them, Num. 14. 23. and 28, 29, 30. that they should never come into Canaan, but leave (every one of them, but Caleb and Joshua) their carcasses in the wildernesse.

12. Take heed, brethren, lest there be in any of you an evill heart of unbelief, in departing from the living God.]

Paraphrase 12. And therefore let the terrors of that Scripture move you, and from the example of those murmurers and complainers (that were perpetually mutinying against God when any hardship approached them, ready to turn back into Aegypt upon every slight fear and discouragement, and for so doing were excluded from the promised land and rest) do you take heed, lest the present discouragement and pressures, meeting with covetous or fearfull hearts, make you fall off from the Christian profession or practice.

13. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulnesse of sinne.]

Paraphrase 13. But daily cheer up one another with incitations and exhortations to persevere, that none of the baites that are now abroad in the world, those of the Gnostick heresie, which un­dertake to secure your fears, and gratifie your lusts, be able to gain in upon you.

14. For we are made partakers of Christ, if we hold the beginning ofor, his con­fidence, for the King's MS. reads [...] our confidence stedfast unto the end.]

Paraphrase 14. For all our Christian profession hitherto will stand us in no stead, unlesse we persevere constant unto the end, in the courage and patience which himself hath exemplified to us, (see note on c. 11. a.)

15.And thus the words in the Psalmist lye, To day, &c. While it is said. To day if ye will hear his voice, harden not your hearts, as in the provocation.]

16. For some when they had heard, did provoke: howbeit not all that came out of AEgypt by Moses.]

Paraphrase 16. Whence it appears that some that were first obedient, that heard and received the Law from heaven, did after rebell, and fall off, and murmure against God: but Caleb and Joshua did not so, and consequently not all that by the conduct of Moses came out of AEgypt: which may be matter of admonition to you, that you imitate those few that adhered to, and not the many that fell off from God.

17. But with whom was he grieved fourty years? was it not with them that had sinned, whose carcasses fell in the wildernesse?]

Paraphrase 17. And so when it is said that he was provoked and wearied with them fourty years, 'tis apparent it was with those disobedient murmurers that would have gone back to Aegypt, and never a man of them came to Canaan, but dyed every one of them in the wildernesse; and that may be warning for us.

18. And to whom swear he that they should not enter into his rest, but to them thatwere dis­obedient [...] believed not?]

Paraphrase 18. Lastly, when 'tis said that he swear they should not come into Canaan, 'tis apparent who they are that do not come, the contumacious murmurers, v. 10. which gives us this mat­ter of observation, that those that would not trust God with their preservation, shall be sure to be destroyed by that means by which they expect to be preserved, by going back, renouncing Gods conduct; and so will it be with you, falling off from Christ will bring certain ruine on you.

19. So we see that they could not enter in because of unbelief.

Paraphrase 19. And so the short is, that unbelief and falling from God upon our carnal fears, or impatiences, or murmurings at the present persecutions and hardships that befall Christians, will deprive us of all reward of our faith, as it did the Israelites, that followed Moses for a time, but afterwards fell off.

a Note: [...] V. 3. Builded the house] [...], to build a house, is here an Hebrew form of speech, in which language, as [...] house signifies not only the materi­al house, but those that inhabit it, the houshold or fa­mily, so [...], to prepare or build, is answera­ble to, [...], which as it signifies to build, so it is vul­garly used for begetting, so farre that Ben [...], which is the ordinary word for a son, comes from thence; and so to build a house is to beget or raise a family, and [...] here is but a periphrasis of a Pater familias, the father or master of a family.

b Note: [...] V. Rejoycing] That glorying and rejoycing are one in the New Testament is sufficiently known, and that there is no difference unless of degrees, the glorying being the higher of the two. [...] And so again that hope sig­nifies the hope in God, reliance on him in expectation of the performance of his promise in the most impro­bable season, even when all things in respect of this world are most improsperous and adverse. And there­fore that hope being the foundation of all a Christians rejoycing, especially of that which is in time of affli­ction (and accordingly the phrase used Rom. 12. 12. rejoyce in hope) this will clearly be the meaning of this phrase; The rejoycing in all that befalls us here, foun­ded in a sure hope of receiving abundantly from God both here and in another world. And this is here joy­ned with [...] free confession of Christ in time of persecution. [...] Thus Rom. 5. 2. [...] we glory, or rejoyce, in hope of the glory of God; which is there atten­ded with [...], and not only so, but we glory in affli­ctions, v. 3. which the Apostle really doth, 2 Cor. 11. 23. boasting distinctly of his toyles and stripes and im­prisonments, and 2 Cor. 12. 9. most gladly will I glory in my weaknesses, that is, the afflictions that have be­fallen me. Contrary to which is sorrowing as they that have no hope, 1. Thess. 4. and forsaking or falling off through persecution.

c Note: [...] V. 11. My rest] What is meant by [...], Gods rest, in this place is evident, both as it respects Moses's time, and Davids: One rest there was expe­cted in Moses's time, the coming into Canaan, ano­ther in Davids, the bringing the Arke (to which the publick service of God was consequent) to Ierusalem. So saith R. Solomon on Ps. 95. the land of Israel, and also Ierusalem, which is called a Rest, as 'tis said, This is my Rest for ever, here will I dwell. According to which there must be in that Psalm a double rest lite­rally understood: First, that peaceable, prosperous pos­session of the promised land of Canaan, which after all their expectation and indurance they should at last en­joy, (all that obeyed God) whereas Gods oath is gone out against the disobedient murmurers, (that revolted from God, and in their hearts returned to AEgypt a­gain) that they should never enter into that rest. Se­condly, the enjoyment of the privileges of Gods pre­sence in the Arke, and afterwards in the Temple, Gods publick and solemn worship. That the phrase doth cer­tainly belong to both of these may appear by the ori­ginal of it, which we have Deut. 12. 9. Ye are not as yet come into the rest, and to the inheritance which the Lord your God giveth you: where the rest is the quiet possession of that inheritance so long promised them by God, (as Ruth 3. 1. seeking her rest is getting her a qui­et, prosperous condition, and belongs there to getting her an husband which was childlesse, that it may be well with thee, as there it followeth) and it is more fully explained v. 10, 11. When ye go over Iordan, and dwell in the land which the Lord your God giveth you to in­herit, and when he giveth you rest from all your enemies round about, so that you dwell in safety; Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there, thither shall ye bring your burnt offerings, &c. Where 1. the reason is manifest why it is called Gods rest here, because God giveth it them, it is an eminent act of his power and mercy that they ever come to it; 2ly, it is clear that the rest consists in the ex­pulsion of their enemies, their quiet and safety, an im­mediate consequent of which is their peaceable pub­lick assembling to the service of God at Ierusalem. Now as 'tis the judgment of the learned Iews, David Kimchi, &c. that the state under the Messias is fore­typified by that rest of Gods, [...] the age to come which shall be all Sabbath, saith Solomon Iarchi on Ps. 92. so here it appears by this authors application of it. And accordingly we may discern what is the meaning of Gods rest, which c. 4. 1. is said to be promised the Christians, even that which is most literally express'd by that description of that rest in Deuteronomy, viz. a quiet and safety from the persecu­tors, prosperous, peaceable daies for the publick wor­ship and service of God, which should now shortly befall the Christians by the destruction of their perse­cutors, the unbelieving Jewes, who, as the Canaanites, when they had fill'd up the measure of their iniquities, should shortly be rooted out. The only thing farther to be observed, (and wherein the parallel was to hold most remarkably, and which is the special thing that is pressed in this place) is the fate of the disobedient, mur­muring Israelites, which were so impatient of the hard­ships that befell them in their passage toward this rest, that they frequently and fouly fell off from God, and returned to the sins and idolatries and villanies of hea­then AEgypt, from whence they were rescued by God; all these were excluded from this rest of Gods gi­ving, their carcasses fell in the wildernesse, and of that whole generation only Caleb and Ioshua, which were not of the number of these provokers, attained to that rest, were allowed entrance into Canaan. And just so the Gnostick Christians, those that in time of persecu­tion forsook Christ, and returned to the heathenish, horrid villanies from, which Christianity was design­ed to rescue them, were never to enter into this rest of Gods, were certainly to be destroyed with the Jewes, with whom they struck in and complied, and desiring to save their lives, should lose them, using their own wayes to attain their rest or quiet, should miscarry, and never have part in Gods rest: whereas all that have believed, c. 4. 3. that is, that have or shall adhere and cleave fast to Christ in the present persecutions, andnever murmure, nor provoke, do certainly enter into this rest; (as many as survive these persecutions,) hap­py, Halcyonian daies of a peaceable, prosperous pro­fession of Christianity were very shortly to attend them. And this is a sufficient means of explaining and under­standing that whole 4th Chapter of the [...] and [...], [...] the Rest and the Sabbatisme (as that is distinctly severed from the seventh daies Sabbath ver. 4.) [...] which [...] remaineth (and is now shortly to be had) to the people of God, the faithfull, sincere, con­stant Christians, the true Israelites, v. 9. and so v. 10, 11. where also the parallel is observed betwixt this rest of Gods giving, and that Sabbatick rest, which God is said to have rested on the seventh day. For as that was a cessation from all the works of the six daies crea­tion, v. [...] 10. so is this rest that is now to befall the Chri­stians a remarkable, discernible cessation from all the toyles and labours that their persecutions under the Jewish unbelievers had brought upon them, and is ac­cordingly styled [...] rest, or release, to the persecuted, 2 Thess. 1. 7. and [...], daies of refreshment, or breathing, from these toyles. See Act. 3. Note a. According as it fell out in Vespasi­an's time, immediately after the destruction of the Jewes. See Note on Rev. 1. d. And thus when death is mention'd as the release of the Confessors from their sufferings, Rev. 14. 13. it is express'd by [...], [Page 732] their resting from their toyles, or la­bours. See Rev. 14. c. And it is father observable to this purpose, that the institution of the Sabbath among the Jews, though it be in Exodus 20. transcribed as a copie of Gods seventh daies rest, yet Deut. 5. where that commandment is again repeated, 'tis set parallel to, and commemorative of, the deliverance out of Aegypt, Remember thou wast a servant in the land of Aegypt, and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm, therefore the Lord thy God commanded thee to keep the sabbath day, v. 15. By which it appears how fitly, and with what analogie to Scripture-style, this deliverance from per­secutions, and daies of peaceable serving of God, are here styled a rest, that had long been promised, and now approached the Christians. For as the Jewish Sabbath in some things resembled the rest after the Creation, (in being a cessation from works of weight and difficulty with which formerly the person was ex­ercised, and so also in respect of the time of observing it, the seventh day) but in other things is the represenca­tion and commemoration of the deliverance out of Aegypt, in respect of the tasks and stripes from which they were freed, and of the plentifull condition to which they were brought; so may the word rest, pro­phesied of by the Psalmist, both as it iconcerned the Jewes in Davids time, as still future, both after the Creation, and after the entring into Canaan so many years, and as it yet farther respected the times of Christ, be fitly interpreted rest from persecutions, and have one eminent completion in this, the Christians peacea­ble enjoying of Christian assemblies, which was now through the conduct of God approaching them.

CHAP. IV.

1. LET us therefore fear, lest a promise being left us of entring into his rest, any of you should seemto misse [...] to come short of it.]

Paraphrase 1. Upon those words of God c. 3. 15. (an ominous admonition, if it be not heeded) we have great reason to fear, lest that promise of coming to Gods rest, (as for those others, to Canaan) being made to us, a promise of deliverance from our persecutors, and peaceable daies of professing the Gospel atten­ding it, (see c. 3. c.) we may yet (see note on Mat. 3. f.) by our disobedience misse of attaining to it.

2. For unto us was the Gospel preached, as well as unto them: but the word of hear­ing, or which was heard [...] preached did not profit them, note a who are not by faith united to them that have heard not being mixed with faith in them that heard it.]

Paraphrase 2. For as they had the Law of God, the Decalogue, deli­vered unto them, so we have the Gospel, the new Law of God, preached by Christ on that other mountain, Mat. 5. 6, 7. But as then, so here, this word of God being only heard, and not digested by faith, will not be profitable, or stand them in any stead that have heard it, it being the practice of the Gospel-precepts, patience and constancy, &c. which will advantage any. Or, we must to our hearing Gods word, adde both obedience and Communion with all Orthodox Christians, or else the word will be­nefit us nothing.

3. Foror let us which have believed, enter into the rest, for the King's MS. reads [...] we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the workshad been done [...] were finished from the foundation of the world.]

Paraphrase 3. For as there is such a thing as a rest yet future, for us to hope for, so it is most certain, that this is only for constant persevering believers to enter into; and such must we be, if we mean to enter into Gods rest. By Gods rest, I mean not that which is so oft called by that name, the Sabbath of the seventh day after the creating of the world in six daies; there are more rests of God beside and after that. That mentioned in the Psalmist, Psal. 95. 8. is called Gods rest, though it were many years after the creation of the world: And so there is now a yet future rest for us, happy, peace­able, Halcyonian daies here in the Church of Christ now persecuted, which shall shortly come, after the destruction of Christs enemies, quiet seasons of worshipping of God (answerable to that Canaan that the Israelites (all but the murmure [...]s) possess'd, after the expulsion of Gods enemies, the Canaanites, &c.) which they that hold out, and are not discouraged by the present pressures, shall attain to, if they live so long, and however an eternal rest in heaven. And it neerly concerns us now to attempt to enter into that, and to be very carefull to doe so.

4. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works:]

Paraphrase 4. For one place of Scri­pture speaks of that first sab­bath immediately after the creation, thus, And God &c.

5. And in this place again, If they shall enter into my rest.]

Paraphrase 5. And another in the Psalmist, long after, mentions this other rest as still future: which as it cannot referre to that after the creation, so neither can it to that of the Israelites in Canaan, being written after them both; but in the first sense, to Davids time, being a promise to them of that age, that if they would then come in and hearken to the voice of God, after all their former rebellions, their land should be truly what it was promised to be, a rest to them, no Midianite, Philistine, or Canaanite should disturbe them, their ark should be no more captive, but rest with them for ever in Jerusalem: and in a second mystical sense, to these times of the Gospel, to which the Jewes acknowledge that Psalm to belong, and wherein God by Christ was present among them, (the highest com­pletion of what was obumbrated by the Ark or Temple) but should be taken away from them, if they did not timely believe on him.

6. Seeing therefore it remaineth thatsome enter [...] some must enter therein, and they to whom it was first preached enter not in, because ofdisobedi­ence, [...] unbelief;]

Paraphrase 6. Seeing then there is such a thing as a rest for some to enter into, and the Israelites that came out of Aegypt, through their disobedience, failed of entering into it,

7. Again, hedefines [...] limiteth a certain day, saying in David, To day, after so long a time as it is said, To day if ye will hear his voice harden not your hearts:]

Paraphrase 7. And again seeing the Psalmist, so long after the Is­raelites entring into Canaan, speaks of a set time of entring into his rest, and that at that time still future, and yet farther typi­cal of somewhat under the Gospel,

8. For ifJoshua [...] Jesus had given them rest, then would he nothave spo­ken of ano­ther day af­ter these things [...] afterward have spo­ken of another day:]

Paraphrase 8. (For if Joshus, which is in the Syriack dialect call'd Jesus, (see Act. 7. 45.) had compleated that prophecie by leading them into it whom Moses had not led, the Psalmist would not then have spoken of another future,)

9. There remaineth thereforea sabbati­zing Cos. [...] a rest to the people of God.]

Paraphrase 9. It from all these premis­ses clearly follows, that there is now for Christians a rest still behind, which all that adhere fast to Christ shall now have their parts in, and of which that place in the Psalm is a typical prediction, see note c. on c. 3.

10. For he that is entred into his rest, he also hath cesed from his own works, as God did from his.]

Paraphrase 10. And this rest is a rest from toyl and labour, a quiet repose of the Church, as of the Ark at Jerusalem, in a free exercise of the true religion, such as will be had after the destruction of the persecutors, parallel to that sabbath wherein God rested from his labours, and hallowed it a day unto his service.

11. Let us labour therefore to enter into that rest, lest any man fall off after the same example ofdisobedi­ence, [...] unbelief.]

Paraphrase 11. Let us then set care­fully about this design of get­ting our parts in this rest, and that must be, if we fall not from these promises and hopes through disobedience, as the Israelites sell from their rest in the promised Canaan.

[Page 733] 12. For note b the word of God is living and active [...] quick, and powerfull, and sharper then any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of thenerves [...] joynts and marrow, and is a discerner of the [...] thoughts [...] thoughts and intents of the heart.]

Paraphrase 12. And let us not think to deceive or escape that ven­geance that expects all that fall off from Christ, how close­ly and cunningly soever they doe it: For what Christ hath foretold, that he that will save his life shall lose it, and that they only that hold out and endure to the end shall escape, is sure to prove so true, that there is no hope by the most artificious dextrous managery to avoid the force of it, the word of God being like God himself, vital and operative, piercing into the depths and secrets of men, distinguish­ing between those which are the hardest to be discriminated, the true and the hypocritical Christian, and when the actions doe not discover, searching into the thoughts and most cunning contrivances (as the priest in dissecting the sacrifices, observes and separates those things which are most secret, and closest joyned together.)

13. Neither is there any creature that is not manifestbefore it, [...] in his sight: but all things are naked and note c cut down the back, opened unto the eyes ofthat of which we speak [...] him with whom we have to doe.]

Paraphrase 13. And no man shall be able to disguise himself so cunningly but he shall be dis­covered, disclosed, layed open and bare, as the sacrifice when 'tis first flay'd, then cut down the back, and all laid upon and dis­cernible before the priest.

14. Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Sonne of God, let us hold fast our profession.]

Paraphrase 14. On these considerati­ons therefore, (the rest which is promised upon our constancy, and the certain ruine if we doe not persevere) and withall having such an example before our eyes, Christ, that having, suffered, ascended through the clouds unto the right hand of the Father in the supreme heaven, which is a token to us, that sufferings are the way to exaltation, let us take heed, and be sure, that whatever opposition or afflictions we meet with in the way, we be not discouraged from our course of Christianity, and the acknowledging and professing it publickly.

15. For we have not an high priest which cannothave com­passion on [...] be touched with a feel­ing of our infirmities, but was in all points tempted,after our likeness, ex­cept sin, [...] like as we are, yet without sinne.]

Paraphrase 15. For Christ our high priest, that is entred into hea­ven before us, hath also suffe­red before us all that we can suffer, and so will be sure to be sensible of our condition, and to assist, and aid, and relieve us, that if we be not wanting to our selves, we shall be able to stand.

16. Let us therefore comewith free­nesse [...] boldly unto the note d throne of grace, that we may ob­tain mercy, and find gracefon a sea­sonable re­lief, [...] to help in time of need.]

Paraphrase 16. And accordingly let us adhere to him, and pray confidently to him, make an open free discovery of all our wants and requests to God, who though he sits upon a throne, yet sits there to hear our requests most freely, (see Joh. 7. a.) to relieve us in a fit season, and will do so, when we most want and least look for it.

Annotations on Chap. IV.

a Note: [...] V. 2. Not being mixed] If [...] be the right reading, then questionless that being joyned with [...], the English rendring is proper, being not mix'd with faith—But it is certain that S. Chrysostome read it [...] in the Accusative case Plural, so as to be joyned with [...] them, who are said not to have been profited. This is clear by that passage in him, [...], for by not being mix'd they were not profited, which supposes the not mixing and not profiting to belong to the same per­sons. And so Theophylact expressely reads it, [...], & upon that reading proceeds all his interpre­tation. If therefore this be the right reading, as not im­probably it is, then the rendring is evidently this; But the world that was heard did not profit those who were not by faith joyned, or united, to them which heard. Thus Theophylact interprets, [...], not mix'd, that is, not united or agreeing by faith with them that heard, (that is, saith he, that believed, [...], for these are said to be hearers indeed) but breaking off from them. To this S. Chrysostome accords in these words, [...]This is that which he saith, They heard, saith he, as we hear, but they recei­ved no profit: do not you therefore think that by the hearing the word preach'd ye shall be profited, seeing they also heard, but were profited nothing, because they believed not. What there followes in S. Chrysostome of those that were with Caleb and Ioshuah, that [...], seeing they were not joyned with the unbelievers, that is, agreed not with them, they escaped the punishment which went out against them, Theophylact professeth not to understand; This, saith he, Chrysostome saith according to his great and deep wisdome, [...], but he hath not given me, unworthy man, to un­derstand how he said it. Where yet I suppose the riddle not so inextricable, viz. that that passage of S. Chryso­stome was rather delivered ex abundanti, over and above what was necessary to the interpreting of the words, then designed to set down who were the [...]. That he had set down clearly before, viz. that the dis­obedient or unbelieving Jewes were they: which being said, he farther addes on the other side, that Caleb and Ioshuah, and those that were with them, associated not with the unbelievers, &c. which certainly was true also; for as the unbelievers joyned not with them, so neither they with the unbelievers. Having thus expa­tiated, he retires again, and observes somewhat from the Critical notation of the word; He saith not (saith he) [...] they consented not, but [...] they mix'd not, joyned not with them; in which words he speaks not of Caleb and Ioshuah, as in the last period he had done, but of those of whom S. Paul spake, that is, of unbelievers: and so I doubt not but that which followes, [...] is cor­rupt, and should be read, [...], that is, they seditiously differed, or departed, from them, who (as he addes) were all of one and the same mind; which he observes on purpose to make the parallel more complete betwixt those provoking Israe­lites then, and the Gnostick hereticks, referred to in that Epistle, who brake union, divided schismatically and seditiously from their Bishops, as those from their leaders Caleb and Ioshuah. That this was his meaning, appears by his conclusion, [...], In this word he seems to me to intimate a sedition; which I suppose a competent evidence that [...], was the right reading. The corrupting of which word was it (as appears) which made S. Chrysostomes meaning so unintelligible to Theophylact, it being indeed by this means wholly mistaken by him. Meanwhile it is not easie to divine what caused the Author of the Annotations on that place of S. Chrysostome to express his wonder whence that Father took that phrase [...], adding that it was neither in S. Paul, nor in the place of Numbers, where [...] the Partici­ple was visible before him, in tha [...] place, Heb. 4. 2.

b Note: [...] [Page 734] Ib. Word of God] That [...], the word of God, should signifie Christ, the eternal Word, is not im­possible, it being among the Jewes the known title of the Messias (see Luk. 1. Note b.) and to that the men­tion of eyes v. 13. doth somewhat incline it. But this phrase being not elsewhere found in this sense in the New Testament, save only in Saint John's writings, who is therefore called [...], it is more reasonable here to take it for the word of God, that is, that which had been delivered by Christ, and particularly that severe sanction and denunciation of judgment against all that hold not fast to him in time of temptation, those that openly or clancularly deny him by their words or actions. For it must be observed, that this Epistle being accommodated to the present condition of the Christians in Judaea, who were now daily sollicited by the Gnosticks, and drawn off from their constancy and purity, doth labour by all arguments to fortifie them. And in this Chapter doth it by two arguments, one depending on the other. First, from the advantages which they shall reap by a constant adhering to Christ; not only eternal rest in heaven, an ample reward for all their persecutions, whatever they are, but even in this life more peaceable dayes of professing and worship­ping Christ, when the unbelieving Jewes the persecu­tors should be destroyed, and that time was now at hand, c. 10. 37. And this hath formerly been explained to be meant by the [...] rest, that is here spoken of, a rest from the labours, that is, wearysome persecutions and pressures that lay upon them. This he resembles to the Israelites Canaan, as in the refreshment that it yielded the people of God after a sad travaile in the wildernesse, so in the propriety that the faith­full servants of God had in it, none but they admitted to it; when they that had been brought out of Aegypt, and received the Law from God's mouth at Sinai, and so were highly favoured and dignified by him, yet upon their murmuring and falling back toward Aegypt in their hearts, through impatience of hardships and the like (herein directly parallel to the Gnosticks, and those that were seduced by them, who either secretly or openly forsook Christ in time of persecutions) were cut off and destroyed in the wildernesse, and not a man of them entred into Canaan. And accordingly the second argument is here taken from the severity of Christ's denunciations against these (every where in the Gospel) which shall thus fall off from him, the seed on the stony ground, and they that are scandalized in him, and they that seek to save their lives, &c. which denunciation, saith the author here, shall like a divine vengeance (sharper, saith Theophylact, then warre or sword was to the rebellious Israelites,) certainly find out every one that is obnoxious to it, how secretly soever he have con­trived it. This is here rhetorically and figuratively ex­press'd by the resemblance of a priests knife cutting up the sacrifice, proceeding and entring into the least and the most secret parts of it, the nerves the least, and the marrow the inmost parts. And all this meant but to assure them that they which thus fall off shall never be concealed. This vengeance foretold will find them out, if they be not carefull to make good their con­stancy, and so to be of the number of those to whom the rest is promised: which is the meaning of that ex­hortation ver. 11. which this is set to back, as the reason of it, [...]; for the word of God is living, &c. Upon which it followes, ver. 14. that we should therefore hold fast our profession, or a vow­ed confession and acknowledgment of Christ, consi­dering what he hath suffered before us, by which we may be sure that he will assist and relieve us if we stick fast to him.

C Note: [...] V. 13. Opened] The notion of [...] here hath been much doubted of. I conceive it is most clearly that which Phavorinus thus expresses, [...]; it signifies to cut in two, to divide down the Spina dors [...] ( [...] signifying, saith he, [...], the spondyls of the back-bones;) and so it belongs clearly to the custome of the Priests, in examining the sacrifices whether they were intire and without blemish or no. This is called [...] and [...], to try and search the sacrifices, (as in Lucian &c. [...]; The priests put a crown on the beast's head, and having first searched it a great while, if it be perfect, they bring it to the altar,) and among the Fathers [...] to look as a Momus or Censor, and consider whether there were in the sacrifice any [...] or blemish, whether all were [...], immaculate and unhurt. They that did this were the [...], who to that end used to flay the body first, and then cut it down the neck or back-bone called [...], and being so cut to lay it upon the Altar, that the Priest might search and look into the inwards, and, as Philo saith, [...], whatsoever is hid in the belly, &c. To which refers that of Solomon Prov. 20. 27. The spirit of the man is the candle of the Lord, searching the hidden parts of the belly. As therefore the entrails of the sacrifice and the most secret parts are conspicuous to the Priest by the help of the [...], and by cut­ting the sacrifice thus down the [...] neck, or back-bone; so are all before the word of God, the most secret things, discerned and seen into: & that is the mea­ning of [...] and [...], [...] naked, in reference to flaying, taking off the skin with which the flesh was clothed and covered, and cut down the back also. Thus saith Isidore Pelusiote Ep. l. 1. 94. that the phrase here used is [...]; by a metaphor of consecrated beasts brought to sacrifice; [...], &c. For as they being flay'd are made naked and devested of all the visible covering, and shew the placing of those things which were hid within, and are cut down the back-bone, to the end that he may search and look into every bone and part, that all may be cleansed (or found to be pure) before they are sacrificed; so, &c. Hence is that of Hesychius, [...], and Phavo­rinus, [...] the word signifies discovered, and made manifest.

d Note: [...] V. 16. Throne of grace] The Jewes mention a double throne of Gods, [...] the throne of pity or mercy, and [...] the throne of judgment: and they adde that, when sitting in the throne of judgment he sees the multitude too great of those that deserve pu­nishment, he then removes to the throne of mercy, or pity, that is, of pardon.

CHAP. V.

1. FOR every high priestbeing taken from men [...] taken from among men isconstitu­ted [...] ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sinnes;]

Paraphrase 1. To this purpose of Christ's being our high priest, and, as such, working deliverance for us, c. 4. 15. it will not be amisse to inlarge a while, by comparing the chief things observable in an Aaronical priest with the like which are observable in him, every one of them. They are chiefly three. First, the Aaronical high priest is severed and set apart from the common multitude, and appointed to act in stead of them in all things between them and God, and particularly in matter of burnt-offerings, which are by men given to God, and so spent by the Priest wholly in God's ser­vice, and of sin-offerings, such as Lev. 4. 3.

[Page 735] 2. Being able to [...] Who can have compassion on the ignorant, and on them thatare in er­ror [...] are out of the way, for that he himself also is compassed with infirmity:]

Paraphrase 2. Both which he offers for the sins of the people, those which they commit without deliberation, through ignorance, surreption, o [...] suddain passion. And this secondly, he can doe affe­ctionately, and with a fellow-feeling of those infirmities which have betrayed them to such sins, through incogitancy, without malice or presumption, as considering that he himself is subject to the like infirmities as well as others, and so the more incli­nable in all reason to mildnesse toward them.

3. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.]

Paraphrase 3. And because the Priest is subject to those infirmities, 'tis therefore appointed that he shall offer also for himself, not only in case of any actual commission of this kind, of which he is at any time guilty, Lev. 4. 3. but also because such sins may passe by him undiscerned, he is therefore on the great day of expia­tion, when he offers for the sins of the people, to offer for himself also, Lev. 16. 6.

4. And no man taketh this honour unto himself but he that is called of God, as Aaron also was [...] as was Aaron.]

Paraphrase 4. And thirdly, the nature of this office was such, that no man might legally assume it to himself, but only he that was of Aaron's line, and so called to it by God that had assigned it to that line.

5. So also Christ glorified not himself to be made an high priest, but he that said unto him, Thou art my Son, to day have I begotten thee.

6. As he saith also in another place, Thou art a priest for ever after the order of Melchisedek.]

Paraphrase 5, 6. Now of these three things propounded of a legal high priest, the first v. 1. the second v. 2, 3. and the third v. 4. every of them are di­rectly appliable to Christ. As first the last of them (see note on Mat. 7. b.) that Christ did not intrude himself upon this office, but God called him to it. And that is the meaning of two places in the Psalmes: first Psal. 2. This day have I begotten thee, O my son, that is, bestowed this special dignity upon thee to be a King and Priest after thy resurrection, that is, upon the ascen­ding of Christ, which was his going into the Holy of holies, whither none but the high priest went; the second, Psal. 110. Thou art such a Priest as Melchisedek was, that is, a King and a Priest together, and that never to cease or to be succeeded by any, till all be delivered up to God the Father, 1 Cor. 15. 24.

7. Who in the daies of his flesh, when he had offered up prayers and supplica­tions, with strong crying and tears, unto him that was able topreserve him out of death, [...] save him from death, and washearkned to, delivered from his [...] note a heard note b in that he feared;]

Paraphrase 7. The second parallel be­twixt Christ and the Priest in his offering for himself now follows; For so did Christ also in the time of his lowest estate of infirmities and destitution, (when upon the crosse he cried out, My God, my God, &c.) offer up prayers and very submisse petitions to his Father, that he would, if he died, yet de­liver him out of death, preserve his spirit, and restore it again, saying, Father, into thy hands I commend my spirit, and cried with a loud voice (Mat. 27. 50. Mar. 15. 37. Luk. 23. 26.) at the delivering those words, and it seems (though it be not men­tioned in the Gospel) added tears therewith; and accordingly he was delivered from that which he feared, and according to his ar­dent prayer he was thus preserved by God, and though he died, was yet restored from death by God, and not suffered to lie under the power of it;

8. Though he were a son, yet learned he obedience by the things which he suf­fered.]

Paraphrase 8. And having past through so much of sufferings, even to the highest degree of death it self, in obedience to his Fathers will, and so having found how dear obedience cost him, though he were the Son of God in an eminent manner, he could not but learn from thence, what an hard thing it is to perform constant obedience, when death it self sometimes must be taken in the way to it, and consequently he could not but learn to have compas­sion on those that sin out of weaknesse v. 2. though in that he were unlike the priest, that he was not subject to sin like him, which taught the priest his compassion to sinners.

9. And beingconsum­mate or con­secrated note c made perfect he became the author of eternal salvation unto all them that obey him:

10.being pro­nounced by [...] Called of God an high priest after the order of Melchisedek.]

Paraphrase 9, 10. After this third and second part of the parallel, the first now follows in the last place, that as the priest is taken from among men, and advanced to that office to negotiate between God and man, in the things be­longing to God, especially in offering sacrifices, so Christ is parallel to the priest also, though in an higher manner, not taken from the common multitude of men, as the priest was (in that unlike) but yet negotiating in the whole businesse of souls, as the priest did, consecrated by his sufferings, as the priest by the ceremonies of his consecration, and being so consecrated, he offers up himself unto his Father (as the priest did gifts and sacrifices v. 1.) presents himself now at his right hand in heaven by way of intercession for us, for pardon and for grace, and by that means, if we live sincerely, though not perfectly obedient to him, becomes unto us the author of eternal salvation, being after his resurrection from the grave pronounced or declared by God an high priest, such an one as Melchisedek was, a king and a priest together, the priest to pray for blessings on us, as Mel­chisedek did on Abraham, and the king to doe that with power, actually to bestow those blessings on us.

11. Concern­ing which [...] Of whom we havemuch matter, and which would not easily be interpreted by speaking, [...] many things to say, and hard to be uttered, seeing ye are dull of hearing.]

Paraphrase 11. Of which resemblance also between Christ and Mel­chisedek I might speak very much, which would not easily be understood if I should speak it: For I cannot boast much of the quicknesse of your understanding or perception in divine things, or your forwardnesse to hearken to what is thus said unto you, the persecutions that are fallen on the Church have discouraged you; Theoph.

12. For when for the time ye ought to be teachers, ye have need that one teach you againwhat are the elements or letters of the begin­ning [...], see note on Rom. 3. [...]. which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat.]

Paraphrase 12. For some of you that have been long employed in the Church, and in that re­spect might be fit to be Bishops, (see note a. on ch. 6.) in stead of that have indeed need that the first doctrines and principles of Christianity, necessary for all the youngest and tenderest Christians to know, should be taught you again, and 'tis unfit to give you such mysterious abstruse doctrine, concerning the priesthood of Christ and Melchisedek, who want instruction in the plainest parts of Catechistical doctrine.

13. For every one thatpartakes of [...] useth milk,ta [...]ts not of [...] is unskilfull in the word of righteousnesse, for he is a babe.]

Paraphrase 13. For he that is gotten no higher then milk, will be hurt, not fed, by having more solid food given him; and so they that are not gotten beyond the lowest, most necessary part of Christian knowledge, must not be burthened with higher doctrines, such as belong to proficients, for they are as children which have neither teeth nor stomach to overcome such harder food.

14.But these higher do­ctrines, like stronger meats, are for those that are perfect men of full growth, (and answerable to them, those that are of full knowledge in Christianity) that by long custome and conversation in the sacred writings, have so exercised and improved their faculties that they can discern between good and bad, true and false doctrines (which children and raw rude persons cannot do [...].) See Origen. cont. Cels. l. 6. p. 262. But note d strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.]

Annotations on the Epistle to the Hebrewes. Chap. V.

a Note: [...] V. 7. Heard] [...] to heaer is used by the Greek translators of the Old Testament to expresse [...] to preserve or deliver; so Psal. 55. 18. (to which the Greek [...], which we ordinarily render to save, is directly answerable, and so is here joyned with [...] in the same sense:) and it is also used in other places for [...] respondit, answered, which is in effect the same, the answering a prayer for deliverance being all one with delivering; so Psal. 22. 22. Thou hast heard, or answered, me from the horns of the Unicorn, that is, delivered me from that great danger.

b Note: [...] Ib. In that he feared] [...] noting ordinarily a pious fear, doth in S. Luke (whom some think to be the Author of this Epistle) denote any other kind of fear also: so Act. 23. 10. where in the commotion the Commander is said to be [...], afraid, [...] that Paul would be torn in pieces. So [...] fear, from [...] timuit, is rendred [...] Exod. 3. 6. And being here taken also in the same sense, it is yet with some difference, being here used (as many other words which denote the affections) to signifie not the affection, but the object, or thing it self which is feared. So 1 Pet. 3. 14. [...] , [...] fear not their fear, that is, the punishments which they threaten; and so Isa. 8 16. (from whence the place is taken) the Hebrew, which is rendred [...] his fear, is [...], which signifies the terrible thing, the object of fear, not fear it self, which is [...], and therefore it followes in that very place, [...], The Lord shall be thy fear, that is, surely, the object of it, he shall be feared by thee. And so the Hebrew is in other places rendred by [...], Deut. 26. 8. terrible sights, or appearances, and c. 34. 12. [...], the great wonders, or terrible things that were done before them. So [...] fear is sometimes rendred [...] warre, Job 22. 10. sometimes [...] destruction, Prov. 1. 26. so Jude 23. [...] [...], whom save in fear, that is, in time of danger, as it follows, snatching out of the fire: so [...] terror is used for the thing that is feared, Prov. 3. 25. [...], the fear ap­proaching, explained by [...], the assaults, or violences, of the wicked that come upon them. Of these and the like words see Note on Luk. 1. g. And thus [...] will be answerable to [...] death preceding, as [...] heard to [...] being saved. As for the other interpretation of the [...], taken from the notion of [...] in that place, [...] where' t is said they could not speak [...] for joy, or in that they were so full of joy, by analogie with which some would render this, that he was heard in that he was so much afraid, there will be little reason for that, even according to that analogie; his joy being the cause (and that noted by [...]) of what they did or abstained from doing, but his fear being not in like manner the cause of what another did or of what he suffered, but the pleasure or mercy of him that did hear him, that is, of God, of which this hearing was the effect, and not of his fear.

c [...] V. 9. Made perfect] [...] in the Agonisticall notion we have formerly explained, Note on Phil. 3. d. Another notion there is of it not far distant from thence, usuall among the Greek translators of the Old Testa­ment, to signifie the consecration of a Priest, who was to perform and passe through some ceremonies, and those being done, and he actually consecrated, he was said [...] to be consummate. The Hebrew word to which this is answerable is [...], from [...] imple­vit, to which [...] is not unfitly accommodated, because [...] and [...] to be perfected and filled, are so neer Synonyma. The applying of this word to the consecration of a Priest was perhaps from that cu­stome of filling the hands of him that was consecrated with flesh and bread Exod. 29. 24. Hence the [...]ram that was offered at the consecration of the priest is cal­led [...] of impletions, and the flesh again, the flesh of impletions, or fillings, but in Greek [...], the sacrifice of consecration, in the Septuagint, Exod. 29. 34. That it is taken here in that notion, may appear by the [...], that follows, as an explication of it, v. 10. Pronounced, or Proclaimed, or declared, high priest, which belongs to Christ after his Resurrection, and not before, that being the time wherein all power was given unto him, viz. that power of blessing wherein the Melchisedek-Priesthood consists. As for the sacrifice on the Crosse, that was the ceremony of his consecra­tion, answerable to that which was prescribed Exod. 29. 11. after which he was assumed solemnly to this office of Priesthood, according to that of Menander in Artemidorus Oneirocrit. l. 4. who dream'd in Greece that he was crucified [...], before the temple of Diospolis, or the city of Jupiter, upon which, saith he, [...], he was appointed, or con­stituted, priest of that God, and so became more splendid and wealthy then he was.

d Note: [...] V. 14. Strong meat] What [...], solid food, literally signifies, hath no doubt or difficulty in it; 'tis that which is agreeable to healthy men's stomachs, and tends most to the nourishing of such, but is too hard and heavy for children or weak silly persons, and doth rather destroy then advantage such. What 'tis here fi­guratively applyed to is clear also, viz. the explication of figures or types in the Old Testament, so as to dis­cover Evangelicall truths in them. As for example, the comparing of the Priests under the Old Testament, whether Aaron or Melchisedek, with that which the Gospel teaches us of Christ, and shewing what those typically or mystically, or in a spiritual sense, signifie. That these are here meant by solid food, appears by the discourse which this Author had now in hand, though he tell them that they are scarce fit to receive it. And on that occasion, by way of Parenthesis, that which is here said, and at the beginning of the next Chapter, comes in, after which he returns to this kind of discourse again, at the end of c. 6. and beginning of c. 7. This Melchisedek, &c. The only difficulty here to be explain'd is, why or how the Author here fals off into this long digression, interserting this strange Parenthesis in the midst of his discourse about Christ's Melchisedekian Priesthood, on which he was entred here in this c. 5. v. 10. and returns not perfectly to it again till the beginning of c. 7. To this the solution is, that on occasion of this mystical explication of some passages in the Old Testament, he began to think of the Gnostick leaven among them, which consisted much in giving figurative mystical interpretations of the Old Testament, [...] which being called [...] knowledge, they assumed that title of Gnosticks or knowing men to themselves, upon this ground of their dealing so much in these interpretations, and gathering and confirming all the branches of their heresie from places of Scripture perverted by that means. Upon this occasion he there­fore thinks fit to tell them first, that as the interpreting Scripture after this manner is a difficult task, and if it be undertaken by unskilfull raw teachers, it may doe a great deal of hurt; so if the auditors be ignorant, and not well and habitually setled in the truth of Christia­nity, and somewhat conversant in the Scriptures, so as to be able to judge between true and false, Christian and hereticall doctrine, this way may do them a great deal of hurt, may seduce, and corrupt, and destroy them, as strong meat doth weak stomachs, Secondly, that this is the case of many of these Hebrews, even those that [Page 737] have been Christians long enough to be better pro­ficients, and judges of true and false doctrine, mea­ning no doubt those that had received some of these Gnostick heretical infusions, and either were already fallen off into their abominable practices, or else were very much in danger of doing thus. And of these he resolves that (though he doth not now mean to do it, chap. 6. 1. but may perhaps at some other opportunity, v. 3. yet) it were most proper to begin with them, as with new converts, or children, not yet sufficiently ca­techised in the principles, and to instruct them in the nature of Faith and Repentance from wicked abomi­nable works, of Baptisme and the vow of it (to for­sake all carnall sins, and to stick close to Christ in de­spite of all temptations) of imposition of hands in the absolution of those that were laps'd (as many either were already, or were likely to be) and in like manner of the resurrection of the dead and everlasting judg­ment (which these Hereticks began to doubt of; see 2 Tim. 2. 18. and 1 Cor. 15. 12.) upon which he far­ther thinks fit to warn them of the danger of such apo­stasie from the Christian faith, c. 6. 4. And that enlarg­eth the Parenthesis. And that having resolved them thus unfit to have this solid food allowed them, he yet proceeds, ch. 7. to give it them, entering there into this mystical divinity concerning Melchisedek's Priesthood, the reason is clear; first, because this touch here given might be sufficient to avert the danger, and secondly, because [...]f the generality of them he was perswa­ded better things, c. 6. 9. though of some he had rea­son to passe this severer censure.

CHAP. VI.

1. the dis­course of the begin­ning of Christ [...] the principles of the doctrine of Christ, let usbe carried on [...] go on un­to perfection, not laying again the foundation of repentance from dead works, and of faith towards God,]

Paraphrase 1. And that we may dis­course at large of this high point of Christs Melchisedek-Priesthood, c. 5. 10. it is necessary (though some mens stupid ignorance and impenitent lives, or relapses to their former un­christian sins after their receiving of Christianity, would tempt one to return and plant again the first principles among them, (see c. 5. noted.) to passe over those rudiments of Christian Religion, in opposition to perfection here, and the word of righte­ousnesse, c. 5. 13. or those first things that we read of in the Gospel (see Note on Rom. 3. a.)

2. Of the doctrine of Baptismes, and of laying on of hands, and of resurrecti­on of the dead, and of eternal judgment.]

Paraphrase 2. And these are referr'd to six heads, as so many stones in the foundation; first, Repentance or change of mind, a resolute forsaking of all sinfull works; secondly, Faith on Christ, or embracing the Gospel; thirdly, the Doctrine of Baptisme now among Christians, as before among the Jewes the ceremo­ny to receive Proselytes into the Church; fourthly, Imposition of hands for those that were fallen after Baptisme, after the ex­ample of Christ, who laid his hands on the sick when he healed them, to which absolution is answerable, (the cure of the sick being the loosing from that band, Luke 13. 16. See Note on 1 Tim. 5. f.) fifthly, Resurrection from the dead; and sixthly, Eternal judgment.

3. And this we will doe, if God permit.]

Paraphrase 3. Of which, if God see fit, I may have another season to instruct others Catechistically that stand in need of it, (but at this time I shall not doe it, but ascend to higher parts of Christian knowledge, the understanding of the figures and types of the Old Testament applicable to Christ under the Gospel) the danger being so great to them that doe not understand them aright, and order themselves ac­cordingly.

4. For it is impossible for those who were once inlightned, and have tasted of the heavenly gift, and were made partakers of the holy Ghost,

5. And have tasted the good word of God, and the powers of thefuture age [...] world to come,

6.and have fallen away again to. If they shall note a fall away, to note b renew them again unto repentance, seeing they crucifie to themselves the Son of God afresh, and put him to an open shame.]

Paraphrase 4, 5, 6. For as for those that have been received into the Church by Baptisme, and so by oath obliged themselves to continue in the true faith and Christian practice to their lives end, and having done so have for some time enjoyed the privileges of Christians, pardon of sin, and peace of conscience, a consequent of the mercy sealed in Baptisme, and yet farther have had some of those extraordinary gifts of the holy Ghost poured out upon [...]hem (see Note on Acts 6. c.) and by their continuance in the Church for some space, have had experience of the promises of Christ, and the wonderful works of mercy wrought for us by him under the Gospel, Eph. 1. 19. if those, I say, shall through the Gno­stick infusions apostatize from the faith, after all these engagements to continue in it, they must never be received to the peace of the Church again, and those consequent advantages and privileges from which they are fallen, being guilty of the same sin that the Jewes were in denying and crusifying of Christ, and making an Impostor of him: (for thus did all they that fell off to the Gnostick heresie, in which Judaism and denying of Christ was a special ingredient.)

7. For the earth which drinketh in the rain which cometh oft upon it, and bringeth forth herbs meet for themfor whom [...] by whom it is dressed,partaketh of receiveth note c blessing from God.

8. But that which beareth thorns & briars is reprobate and neer a curse, [...] rejected, and is nigh unto cursing, whose end is to be burnt.]

Paraphrase 7, 8. For as the ground that, being sowed and watered from heaven, fructifies pro­portionably for the benefit and advantage of them to whom it is designed to be use­ful, is commended by God as good ground, on which the rain from heaven is bestowed to some purpose, and as far as it is ca­pable, rewarded by him with more rain, more fructifying showers and beams, that it may bring forth more fruit (like the good tree and the good servant in the parable;) but contrariwise that ground or field which, after the like sowing and irrigation, brings forth only thorns instead of fruit, is given over, rejected by God and man, and may justly expect to be cursed as the fruit­less Fig-tree, and is finally fit for nothing but to be burnt and destroyed (like that of Sodome) never to bear fruit again: So he that hath been baptized, and made partaker of the holy Ghost, and hath extraordinary gifts of the Spirit bestowed upon him, on purpose for the benefit of others, if he renounce and apostatize from Christ, he is never to be restored to his dignity again, but is to be look'd on as one that, in stead of edifying, hath endevoured and done his worst to ruine the Church, and so is to be cast out of it irreversibly, the curse of a fruitlesse Tree or Field to fall upon him. And so generally the Gnostick Aposta­tizers, especially those that from any extraordinary gifts have fall'n into this foul noisome hereie, are to look for an heavy curse, for fierce judgments approaching them, and in the conclusion for utter destruction.

9. But, beloved, we are perswaded better things of you, and things that note d are ne [...]r ac­company salvation, though we thus speak.]

Paraphrase 9. But after all this thus said to you by way of cau­tion, I have more comfortable hopes of you, and perswade my self that you will have your parts in the great signal deliverance (see Note on ch. 2. b.) that now the faithful are to look for, preparatory to their eternal blisse, and not the destruction that at­tends others.

[Page 738] 10. For God is not unrighteous, to forget your work and labour of love which ye have shewed toward his name, in that ye have ministred to the Saints, and do minister.]

Paraphrase 10. And the ground of my hope is, because you have been formerlyso couragious in pro­fessing of Christ, and so charitable to poor Christians, and are so still; which works of yours God is, according to his promise of mercy in the Gospel, bound to reward with giving more grace, and not to forsake and leave such without all grace, as those which for their obstinacy in sin are accursed by him, v. 8.

11. And we desire that every one of you do shew the same diligence to theconsum­mation of your hope [...] full assurance of hope unto the end,]

Paraphrase 11. All the design of my present admonition and di­gression is, to stir up every one of you to the continuance of this diligence to the end, that you may persevere in the perform­ing that condition upon which all the promises are proposed, and your hopes grounded, (see Note on Luk. I. a.)

12. That ye be nottowardly, sluggish [...] slothful, but followers of them who through faith and longani­mity [...] patience inherit the promises.]

Paraphrase 12. That you doe not now like faint-hearted persons give over your course, but imitate and follow their pattern, who by faith continuing and enduring through all afflictions, did at last enjoy their part in the promises made unto them.

13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

14. Saying, Surely blessing I will blesse thee, and multiplying I will multiply thee.]

Paraphrase 13, 14. Such were those promises which were made by God to Abraham under oath, under the style of blessing and multiplying him, by which was meant Gods bringing his seed into Canaan, and all faithful Christians to the rest mentioned c. 3. Note c.

15. And so after he had patiently endured, he obtained the promise.]

Paraphrase 15. And these promises being made under oath, were in themselves most sure, and being faithfully relyed on and believed by Abraham, were, though not presently, yet in time, performed to him, that is, to his seed, the Jews.

16. For men verily swear by the greater, and an oathis to them the end of all contesta­tion for establish­ment, [...] for confirmation is to them an end of all strife.]

Paraphrase 16. For as a man when he would swear, alwaies swears by the greatest person he knows, and an oath being taken by one of the contesting persons, one saying one thing, the other the con­trary, sets an end to that affirming and denying, and confirms the judge to the believing of one party against the other (see Note on 1 Tim. 5. e.)

17. Wherefore [...] Wherein God willing more abundantly to shew unto the heirs of pro­mise the immutability of his counsel,he inter­posed by oath [...] confirmed it by an oath;]

Paraphrase 17. So God was pleased to swear by himself, having no greater to swear by, v. 13, and by that means to ascertain those to whom his promises belong, that is, all constant Christians, of the performance of his promise concerning believers, the spiritual seed of Abraham;

18. That by two immutable things, in which it was impossible for God to lie, we may have [...] we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:]

Paraphrase 18. That by promising first, which, when the con­dition is not neglected, is immutable, and then by adding an oath to it, he might give us security of enjoying what we hope for, of receiving the reward proposed to us:

19. Which hope we have as an anchor of the soul, both sure and stedfast, and which entreth intothe inner part of the veil, [...] that within the veile:]

Paraphrase 19. This hope being that which keeps us from being tost and shipwrackt with the billows of the world, as being able indeed to see through the afflictions and persecutions of this world, and see somewhat beyond them, daies of rest and release here, and beyond that eternal rest hereafter in heaven, meant by the holy place, whither none but the priest could enter, and parallel thereto, the true faithfull Christians;

20.And whither, to make the way accessible to us, our Saviour Christ is gone as our harbinger, even he, that king and priest, or powerfull intercessor of ours, of which I spake ch. 5. 10. and on occasion of the mention of which all that since hath been said, hath by way of Parenthesis, as it were, been inter­posed, to fortifie you against those that deceive you by figurative explications of Scripture (see Note on chap. 5. d. Whither the forerunner is for us entred, even Jesus, made an high priest for ever note c after the order of Melchisedek.]

Annotations on Chap. VI.

a [...] V. 6. Fall away] What [...], falling away, here notes, may best be collected from the Context: and that first from the Antecedents, the illumination, and tasting the heavenly gift, and partaking of the Holy Ghost, and tasting the good word of God, and the powers of the future age; and secondly by the Con­sequents, crucifying again, and putting to an open shame the Son of God. The former shews from whence it is that they are said to fall, and the latter how deep the fall is that is here spoken of. The former consists of several degrees; [...] first, [...], those that have been inlightened. That certainly signifies Baptism, which among the Antients was generally call'd [...], il­lumination. And this contained under it not only the acknowledgment of the truth, c. 10. 26. but farther also the vow of Baptisme, that of forsaking all wicked wayes, and adhering constantly to Christ to their lives end. Now all that were thus baptized, and thereby en­tred into the Church, were received to absolution of all their sins past, admitted to be members of the Church, and to enjoy the privileges of Christians, the mercies afforded men there, called the gift of God, Joh. 4. 10. And they that have enjoyed the benefit and comfort of this for some time, may here fitly be expres­sed by [...], [...] that have tasted the heavenly gift: and that phrase being annex'd to the [...], illuminate, with the Conjunction [...], and, may fitly be resolved to belong to the same mat­ter, as a fuller expression of the [...] enlightned, those that by being baptized have been admitted to these privileges of Christians, and have tasted, enjoyed them for some time. But then, as beside these of Bap­tisme and pardon of sin, there were other [...], extraordinary powers and gifts in the Church; so here, beside the mention of being inlightned, and tasting the heavenly gift, are added these other phrases, that seem to be set on purpose to denote those higher endowments: first; [...], [...] made par­takers of the Holy Ghost, those which have the Holy Ghost, which descended on the Apostles, Act. 2. commu­nicated to them, for so had many believers at that time in the Church of Judea, (see Note on Act 2. d. and on Act. 6. c.) and secondly, [...] , having tasted the good word of God, and the powers of the future age; where, first, [...], the future age, [...] is the very phrase [Page 739] used in the Septuagint, Isa. 9. 6. for the state of Chri­stianity, where Christ is called [...] the father of the future age, there being in the Jewes account two Ages, the one before, the other after the coming of the Messias, and the second in respect of the former called [...] future, (and so [...], the future world, ch. 2. 5. that after the coming of the Messias,) and [...] the after, or later, daies, [...] often mentioned in the New Te­stament; secondly, [...] powers, is the ordinary word to denote miracles, [...] and so [...] [...] will be either those miraculous powers, extraor­dinary gifts, which were bestowed on believers by the coming of the Holy Ghost upon them, for the confir­ming themselves, and converting of others, (and so were generally the consequents and effects as of the Holy Ghost descending on the Apostles, so of their im­posing hands on others, and their receiving the Holy Ghost; for of such we oft read, that they spake with tongues, &c. which were these [...] powers, mira­culous gifts here spoken of,) or else more simply, and so as to agree with the good word of God, [...] (whereby the Evangelical promises are denoted) the miraculous transcendent mercies enjoyed under the Gospel. And then that will be the importance of these several sorts of phrases here put together, those that are not only baptised Christians, but furnished with extraordinary gifts and graces, and such as have had experience of the wonderfull mercies and performances of Christ to Christians under the Gospel. And such as were so, will be the Subject of this Proposition. Then for the Con­sequents, they expresse the degree of the fall here spoken of; They that are here supposed to have fallen from this state, [...] are said [...] to crucifie Christ a second time, and [...] that is, [...]o inflict open punish­ment upon him, (see Note on Mat. I. h.) That must needs include renouncing and denying of Christ, the looking on him as such as the Jewes pretended him to be when they crucified him, that is, as an impostor; and accordingly the Hebrew [...], answerable to [...], falling away, signifies with them Apostasie, and so [...] which is oft rendred [...] to fall away, doth denote also, 2 Chron. 29. 19. and elsewhere, and so the Gnostick hereticks (which are in the Apostles eye) are supposed by S. John to deny Christ, and there­upon are called [...] Antichrists. And both these put together seem to make up the full importance of this place, That they that being baptized illuminate Christians, endowed with extraordinary gifts, and having continued so for some time (and so for their time ought to be Doctors, c. 5. 12.) fall off after all this not only to some wasting sin, but to denying of Christ, renouncing of him, apostatizing from him, could not possibly be again renewed to repentance; and what that signifies will be seen Note b.

b [...] Ib. Renew them again unto repentance] What [...] signifies, may, I suppose, be best concluded by the notion of [...] to dedicate, from whence we have [...] the feast of the dedication of the Altar, in the book of the Maccabees, mentioned in the Go­spel. Agreeably when men, which by their creation after God's image were dedicated to his service, had fallen away from him into idolatry, or sin, the recei­ving them to Baptisme, upon vow of new life, was the [...], dedicating them anew to re­pentance, or new life. And accordingly to prepare them for Baptisme, they used to confesse their sins, and the Catechist to lay hands on them, and pray for abso­lution; as it is said of Constantine, [...] [...] He confess'd, and obtained the prayers by imposition of hands, Euseb. de vit. Const. l. 4. [...] Consequently [...] a­gain to renew to repentance, is to use some new course of dedicating and consecrating them anew, after some foul fall or wasting sin after Baptisme, and that was wont to be by Penance and Absolution. For [...] repentance is sometimes taken for admission to pardon, or the whole proceeding of the Church with the peni­tent in order to his absolution from the Censures. So [...] to ask repentance is to demand or beg admission to that course which should prepare them for Absolution, Conc. Neoces. Can. 52. and elsewhere frequently. And so in our 16th Article, the grant of repentance is put to explain that which had been be­fore, in King Edward's Articles, the place for peni­tents, and in the Augustan confession, Absolutionem impertire, to afford absolution, Art. 12. and this accor­ding to Scripture-style, where to preach repentance is to proclaime admission to pardon upon repentance. And therefore when it is here said that it is [...] impossible (not to be hoped for, [...] or attained) again to re-dedicate such an one to repentance, the meaning will be, that such as are here spoken of, Apostate Gnosticks, that from so high a state of Christians, so long continued in, shall fall off, and joyn with the Jewes in denying of Christ, and persecuting Christians, are never to hope to be received to the peace of the Church again, to have the benefit of their publick prayers, as c. 10. 26. it is said of such, that there remains no more sacrifice for sin. For although for other foul acts of sin, sa­crificing to Idols, &c. the ancient Church, especially of the Roman Communion, allowed place for reconci­liation and absolution after a first offence, (some de­nying it to a second, amplius nunquam, saith Tertul­lian De pan.) yet to Apostates, and those which turned open, obstinate enemies, after the acknowledgment of the truth, this was not allowed. (And accordingly we read of Julian the Apostate, that instead of praying for him, they prayed against him.) And this or the like understanding of these words seems to be the rea­son that the Roman Church, which at first received not this Epistle, thinking it to oppose admission to the peace of the Church, for any act of known and grosse sin after Baptisme, did after receive it into the Canon, ob­serving some other interpretation (reconcilable with their doctrine) of which the words were capable. And if this be not thought to come home to the force of the word [...] impossible, because though the Church will not receive such, yet it is still possible they may; that is easily answered by observing, that that word is used sometimes to signifie that which by law may not be done, though naturally it may. So Jose­phus against Appion, 1. 2. speaking of great offenders, saith, [...] 'tis impossible to obtain remission of the punishment, that is, the law permits it not. One other notion there is that this place may be capable of, by applying it yet more peculiarly to the Gnosticks at that time; that they that so foul­ly fell off from Christianity through the Jewish persecutions, should in the issue never be capable of re­pentance, the destruction that, as a thief in the night, should come so unexpectedly on the Jewes, should also involve them, and sweep them suddenly away, And to this belongs that which is added v. 8. that they were neer a curse, whose end was to be burnt: and to that the place Heb. 10. 26. very well accordeth. But the words here have generally been conceived by the antient Church to belong to the Censures, and ad­mission to Penance and Absolution; and to that the phrase [...] renewing to repentance, hath a propriety, and that other may be the interpreta­tion of v. 8. and presuppose, and fitly be superadded to this, and not be exclusive of it.

c Note: [...] V. 7. Blessing] What [...] blessing here signifies is somewhat uncertain, the word being capable of se­veral acceptions. That which is most commodious to the matter in hand, and contrary to [...] cursing, which follows, is, that it signifie praise or approbation, [Page 740] by way of reward, the well done good and faithfull servant, and the blisse attending it. And then, as any that doth his duty is said to be approved, and any that brings in fruit to be commended by God (especi­ally when it is considered that the similitude of the earth is here used to signifie Men, who are capable of such payments by way of reward from God, if the earth be not,) and because the similitude is not here ap­plied, the [...] being left out, it was therefore more reasonable to use this phrase, (which belongs more properly to the man then the earth) more signally to note, that what is said of the Earth, is meant of the Man. It is here farther observable of this earth, that the thing for which it is rewarded, (and for want of which the reprobate earth is cursed) is the bearing fruit meet for them, [...] for whom it is plowed, not for God that sends it the rain; which notes the persons which are meant under the representation of the earth to be those which had gifts given them by God for the use of others, and so signally denotes those that had re­ceived the Holy Ghost, and the extraordinary graces thereof, (parallel to the rain from heaven) in order to the instructing and profiting of others: to which end they that make use of those gifts as they ought, bring a great blessing on others, convert many to righteous­ness, and withall themselves reap the fruit of it, shine like starres, see Jam. 5. 20. And so this is a farther evidence, that it is not the fall of an ordinary Chri­stian, but the Apostasie of one that had been partaker of extraordinary gifts, which is spoken of in the former verses. And that may be matter of admonition to the most perfect, not to be high-minded, but fear, left he thus fall after all this.

d Note: [...] V. 9. Accompany salvation] That [...] signi­fies adjoyning, and that proportionably to the Septua­gint, who render [...] next after by [...], hath been said Note on Mar. 1. b. and then so it must sig­nifie here, things that joyn neer upon deliverance, or salvation. The onely difficulty will be, what notion belongs to [...] deliverance or salvation in this place. And that will most probably be the temporal delive­rance here, preparative to the eternal rest hereafter, this being the interpretation of the promises, v. 12. which by Faith and endurance are possessed; whereas they that now for persecutions fall off, lose both their present and future reward, are destroyed here with the Jewes the persecutors, and are lost eternally.

e [...] V. 20. After the order] [...] after the order may here signifie no more then sicut or quemadmo­dum, even as, or after the manner of: for the words in the Psalmist are [...], which Aben Ezra ex­plains by after the manner, or like as. Not that [...] should signifie here, as it would doe being spoken of the Aaronical Priest, for there it should signifie a na­tural succession in that line from Aaron, observed a­mong all the Levitical high Priests; but onely a simi­litude or agreement, in so many particulars nominated, with Melchisedek (see Cunaeus De Rep. Heb.) parti­cularly that of being a King and a Priest together, which was so solemnly presignified of Christ by the Prophets, and perhaps from thence taken into the hea­then Oracles, that about that time among the Romans the dignity of the Pontificate was joyned with the Im­perial, first by Augustus, and afterwards by the rest of the Emperors. See Sueton. in August. and in Gal­ba c. 8. and in Claud. c. 22. And thereupon saith Taci­tus An. l. 3. Nunc Deum munere summum Pontifi­cem summum hominem esse, Now by the gift of the gods the chief priest is the supreme man, or Empe­rour.

CHAP. VII.

1. FOr this Melchisedek, King of Salem, Priest of the most high God, who met Abraham returning from the slaughter of the Kings, and blessed him,

2. To whom also Abraham gave a tenth part of all, first being by interpreta­tion King of righteousnesse, and after that also King of Salem, which is King of peace,]

Paraphrase 1, 2. Now that Christ was not onely an Aaronical Priest, but of a much higher kind, appears by the nature of the Priesthood of Mel­chisedek, after the manner of which Christ's Priesthood was. For this Melchisedek, who in his name [King of righteousnesse] and in his title [King of Salem, or Peace] resembled Christ most absolutely, and is called Gen. 14. 18. a Priest of the most high God, and so a King and Priest both, and who as such, when Abraham came from his victory over Kederlaomer and the other Kings, came out and treated him civilly, as a King, and as a Priest blessed him, and received from him the tenth of all he had there,

3.One, of whose father, or mother, or pedegree there is no mention in the story in Genesis▪ as being indeed of another race, not of that which is recorded in Scripture, see v. 6. (which notes him to be no Priest by descent, as the Levitical Priests were, and accordingly their genealogies and pedegrees both on the fathers and mo­thers side were preserved exactly) as neither of his birth nor death, the time of his entring on, or leaving his office, and so stands in the story as a kind of immortal Priest without any successor mention'd in his Priesthood (nay, perhaps the last Priest of the true God that was in Phoenicia, Idolatry presently coming in) this Melchisedek, I say, is in all this an embleme of Christ, (and so is set down Psal. 110.) who is such a Priest as he, in respect of the conjunction of Priesthood and Regal office, of the no predecessors or successors in the line, of the title of King of righteousnesse and Prince of peace, and of his continuing for ever in that office, that is, as long as there should be need of any (as Melchisedek did, as long as the worship of God con­tinued in Phoenicia.) Without father, without mother, withoutpedegree [...] descent, having neither begin­ning of dayes nor end of life; but made like unto the Son of God, abideth a Priest continually.]

4.And ye will soon dis­cern what an eminent person this Melchisedek was, when ye but remember that the Patriarch Abraham, that had undertaken the service of the true God, and was the stock from whence all the Aaronical Priesthood sprang, did himself give him a tithe out of the choicest of the spoils which he took in the victory over the Kings. Now consider how great this man was, unto whom the Patriarch Abraham gave the tenthout of the prime of his store of the note a spoils.]

5.Now the Levitical Priests had commission by Law to receive tithes of all Jews that came from Abra­ham, as Levi did, that is, from their own Countrymen. And verily they that are of the sons of Levi, who receive the office of the Priesthood, have a commandment to take tithes of the note b people according to the Law, that is, of their brethren, though they come out of the loins of Abra­ham.]

6.But Melchisedek, who was no kin to Abraham, nor of that people, a stranger to him, received tithes from him, (which is an argument of greater dignity then to receive it onely from his own people) and blessed him who was so special a favorite of Gods, as to receive promises of such a nature, so oft re­peated to him. But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises.]

[Page 741] 7.And this is a clear ar­gument that Melchisedek was a greater person then Abraham. And without all contradiction, the lesse is blessed of the better.]

8.And in the Levitical Law they that receive tithes, dye, succeed, and are succeeded, their succession of o [...]e after the death of another is recorded in the Scripture, and so their death punctually set down: but in that place of Genesis, Melchisedek hath no other mention made of him, but that he liveth, no kind of mention of his death. And here men that die receive tithes: but there he receiveth them, of whom it is witnessed that he liveth.]

9.So again, if you com­pare it, you shall find that Levi also, who under the Law hath the privilege of receiving all the tithes, did in Abrahams person (as the sons are included in the parents) pay tithes to Melchisedek; which shews again the dignity of that Priesthood above the Levitical. And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham.]

10.For Levi was in the loins of his great grandfather Abraham, and as it were included in him, and so may be said in some sense to have done what he did, and paid what he paid. For he was yet in the loins of his father when Melchisedek met him.]

11.This is an argument that the Levitical Priesthood was not so perfectly able to make a perfect explation of sin, (although it be true that it was instituted by the Law of God for that time;) for if it were, there would then have been no need, as it seems there was, that God should institute another sort of Priest, to wit, his own Son, to be such a Priest as Melchisedek was, and not such an one as Aaron. If therefore perfection were by the Levitical Priesthood (forabout that [...] under it the people received the Law)what need now is there [...] what farther need was there that another Priest shouldbe raised [...] rise after the order of Melchisedek, and not benamed or said [...] called after the order of Aaron?]

12. For the Priesthood beingtranslated [...] changed, there is made also of necessity a translation [...] change of the Law.

13. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.]

Paraphrase 12, 13. And the truth is, the Priesthood being a thing about which the Mosaical Law was principally conver­sant, the changing of the Law about that, and translating it to a Tribe or family, that of Judah and David, of which none by the Law were to be Priests, is an evidence that the Law is abolished, and consequently that necessity of legal observances, or continuing in all the words of that Law, and of the Mosaical yoke.

14.Now this is clear by our Saviours being of the Tribe of Judah, a Tribe from whence the Priests were not to come. For it is evident that our Lord sprang out of Judah, of which Tribe Moses spake nothing concerning Priesthood.]

15.And more clear by the distinct words concerning him, of his being such a Priest as Melchisedek was, not as Aaron. And it is yet far more evident: for that after the similitude of Melchisedek another p lest is rai­sed up [...] there ariseth another Priest,]

16.For by that it is ma­nifest, that Christ, who is now our Priest, and installed to it after his resurrection, was not made a Priest by any law that provides for the mortality of Priests, and so appoints them in a succession, as the Aaronical Priesthood was, but by that Spirit that powerfully raised him from the dead, never to dye again, and so to be a Priest for ever. Who is made not after the Law of a carnal commandment, but after the power of anindissolu­ble [...] endlesse life.]

17.According as the Psal­mist testifieth, Thou art a Priest for ever, &c. For he testifieth, Thou art a Priest for ever after the order of Melchisedek.]

18.And indeed that this Mosaical Law should be eva­cuated, there was reason, because it was so unable and uneffectual to doe that which was designed, viz. the expiating of, or cleansing from sin. For there is verily a disannulling of the commandment going before, for the weaknesse and unprofitablenesse thereof.]

19.For the Mosaical Law got no man any freedome from sin, was able to give no man strength to fulfil the will of God, and could not purchase pardon for any that had broken it. This therefore was to be done now afterwards by the Gospel, which gives more sublime and plain promises of pardon of sin, which the Law could not promise, of an eternal and heavenly life, to all true penitent believers: which gracious tender now made by Christ, give us a freedome of accesse to God, and confidence to come and expect such mercies from him, to lift up pure hands, &c. 1 Tim. 2. 8. and in all reason we art to make that use of it, and not to fall off from Christ to Mosaical obser­vances. For the Law made nothing perfect, but thesuperindu­cing of bet­ter [...] bringing in of a better hope did; by the whichor let us, for the King's MS. [...] we note c draw nigh unto God.]

20. And inasmuch as not without an oath he was made Priest,

21.(For those Priests were made without an oath; but this with an oath, by him that said unto him, The Lord sware, and will not repent, Thou art a Priest for ever after the order of Melchisedek)

22. By so much was Jesus made a surety of a betterCovenant [...] Testament.]

Paraphrase 20, 21, 22. And 'tis like­wife added by the Psalmist, that God sware, and will not repent, interposed his oath in this matter, which is an ar­gument of the immutability and weightinesse of the matter, and of the eternal continuance of this Priesthood of Christ, and so of the preeminence of it beyond the Aaronical, which was not established by God by oath: And so as much as a durable, immutable, eternal Priesthood is more excellent then a transitory, mutable, finite Priesthood (such as the Levitical, being fixt in mortal persons, one succeeding the other, and such as was it self mortal, not to last any longer then the coming of Christ) so much was that Covenant, wherein Christ was Sponsor and Surety for God, that it should be made good to us on Gods part (on condition we performed that which was required of us) viz. the Covenant confirmed to us by Christ in the Gospel, a better Covenant then the Covenant of the Law, wherein Moses undertook for God to us.

23.And the Levitical priests are a number of men succeeding one another, by whom provision is made for the mortality of the men, which otherwise will bring it to an end. And they truly were many priests, because they were not suffered to con­tinue by reason of death.]

24.But Christ being now no longer mortal, hath no successor in his Priesthood, his Priesthood passes not from him to any other. But this man, because he continueth ever, hatha priest­hood that passeth not away an note d unchangeable priest­hood.]

25.By all which evidences it appears, to our present com­fort, that he living for ever can intercede for ever for us, bestow on us whatever we stand in need of, and so from time to time relieve and succour against all temptations those that are true sincere Christians, that serve Christ with all their hearts, that ad­here constantly to him. Wherefore he is able also to save them toperpetuity [...] the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.]

26.And this was a sort of high priests that we sinfull weak creatures had need of, one that being mercifully disposed, is also uncapable of suffering any hurt, of being defiled or cor­rupted, or consequently of dying, v. 25. and to that end is advanced to a pitch above our sinfull corruptible condition here; For such an high priest became us, who is holy,free from evil, unde­sileable, [...] harmlesse, undefiled, sepa­rate from sinners, and made higher then the heavens;]

[Page 742] 27.Who hath no necessity oftentimes, as upon the great day of expiation once a year (see ch. 10. 11.) to offer sacrifice first for his own, then for the peoples sins, as the high priest did under the Law. All that was necessary for him to doe, in proportion to those offerings of the Levitical priest, was performed by him at once, by his death upon the crosse, by which he both offered for himself, that is, made expiation as it were, (not to deliver himself from sin, for he was never guilty of any, but from the infirmities assumed by him, but especially from death it self, and so is now never likely to die, and determine his Melchisedek-priesthood) and for others also, offered one sacrifice for the sins of the whole world, which will serve the turn without ever repeating it again. Who needeth notupon a day [...] daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once, when he offered up himself.]

28.For the Levitical Law makes such men priests, and none else, which are subject to mortality; but the oath of God, Psal. 110. concerning the immutable priesthood, makes Christ the chief priest, whose life, and so whose priesthood, was never to determine, whose offering for himself, that is, for the putting off his infirm, mortal body, was complete at that once, and needed never to be offered again by him, any more then the same offering of his as it was for the sins of the world. See ch. 10. 11, 12. For the Law maketh men high priests which have infirmity; but the word of the oath which was since the Law, maketh the Son, who is consecrated for ever­more.]

Annotations on Chap. VII.

a Note: [...] V. 4. Spoiles] The true notion of [...] will be best discerned by considering the parts of it, [...], and [...] signifies properly [...] heaps, whether of sand or corn, or any other goods. And Phavorinus ob­serves that in the Feminine gender it signifies (from that of heaps of sand) [...] the sea-shore, but in the Ma­sculine it is taken for [...], an heap of goods or stones, and the like: so again saith he p. 110 [...], the word signifies heaps of wheat or barley; where, by the way, the [...] that followes in the author, must not be ta­ken as an interpretation of [...], but subjoined to [...] before, and accordingly the punctation must be altered from what it is in the printed copie, thus, [...] Then for the word [...], it signifies the top, or prime, or choise part of any thing (as [...] are the prime part of the trees, viz. the fruits upon them, [...]) And then these two put together in composition are the prime, or chief part of whatsoever it is that is meant by [...] and what that is particularly in any place, the matter spoken of must determine. Thus when the notion of [...] is that of corn or fruits &c. then [...] are in the Gram­marians [...], the prime, or choise, of the fruits, or first-fruits, such as among all men were wont to be consecrated to the gods (not in order of time the first that are gathered, but) for quality the fairest or best of the heap. So when the notion of [...] is the heaps of goods taken in warre, [...], be it gold or other pillage, [...] or [...], then the [...] are the prime and choise of those, [...] the prime part of the prey, which generally was dedicated and presented to God (such as is mentioned 1 Sam. 15. 21. under the title of the chief things of the spoil, sheep and oxen, &c. to sacrifice unto the Lord in Gilgal.) And this is by Herodotus, Thucydides, Xe­nophon and Euripides called [...]. And there is a memorable place in Arrian's [...], saith he, [...], &c. [...] Men ought in hunting to begin from the gods, and to present to them the first-fruits of what they have taken, no lesse then in a victory in war the chief of the spoiles. So when [...] signifies the sea-shore, then [...] are the prime of those rarities [...], which the merchants, when they return from a voyage, offer up as [...] to the gods. From these so ma­ny notations of the word, it comes not only to signifie any or each of these, but in general, [...], all the prime, or choice, of any kind; but this [...], saith he, by way of abuse, not in the first propriety. Agreeably hereunto, [...] will here signifie a tithe or tenth given to Melchisedek, as to the Priest of God (not of the [...], a tenth part only of them, for that were [...], but) tenth of all, Gen. 14. 20. and that tenth paid [...], out of the choice, or prime, or best of the store, for that was wont to be pick'd out and dedicated to God. The whole difficulty then remaining will be, not whether he paid a full tithe of all the spoils, for that is already cleared by Genesis▪ he gave him tithes of all, and by this chap. v. 2. [...], [...] a tithe from all, to which [...] is added, not to deny what was before said, but to specifie that this tithe of all was chosen out of the best and choicest; but, I say, the onely remaining difficulty will be, whether this tithe then paid by Abraham were of all his own possessions, and so that the notion of [...] ver. 2. and paid tithes of all, Gen. 14. 20. or whether it were only of the tithes of the spoils taken in that war against the four Kings, and so that the notion of [...] here. To which I answer, first, That there is little doubt but that [...] here, and [...] ver. 2. re­ferre to the same thing exactly, to wit, that which Gen. 14. 20. is called the tithe of all; and if that be the tithe of the spoils only, then [...] must be interpreted (with this restraint from the matter in hand) not all his own goods, but all that he had there with him, all that he had then acquired, all the spoils. Or if [...] should signifie his other store, his corn and fruits at home (as, according to the notion of the word, 'tis clear it may doe) then [...] shall signifie all his tith­able possessions of any kind. But then secondly, It must be considered that Abraham was not now at his own home, but in his returne from the conquest over the Kings, v. 1. and that, if it should be doubted of, farther appears, because Melchisedek King of Salem came out to meet him, as a stranger in his passage, which signifies that he was then passing through Mel­chisedek's dominions. And he, that is, Melchisedek, brought him forth bread and wine, Gen. 14. 18. not of­fered bread and wine to God, as some would have it, but, saith Cyril of Alexandria, [...] brought it out to Abraham. And Philo Judaeus mentions this act of Melchisedek as an act of bounty and hospitality,1. 2. Sacr. legis Alleg. p. 106. opposite to what Amalek after did to Israel: Amalek, saith he, met not Israel with bread and water, but Melchisedek met Abraham with bread and wine, and presented it to him, Antiq. l. 1 c. 18. and blessed him. And Josephus, [...], He brought forth gifts, and abundance of victuals to Abrahams army, and at the feast began to commend Abraham, and bless God that had subdued his enemies. All agreeing to make this bringing forth bread and wine to Abraham an act of Regal liberality in that King of Salem toward that stranger or passenger, as his blessing him was of his Priestly office. And therefore thirdly, it cannot be imagined that Abraham had all his possessions there [Page 743] with him at that time, but only the spoils which his conquest had afforded him, and nothing else, unlesse there were some small remainders left of provision which he had carried out for his march. Nay fourth­ly, the manner of paying tithes being not ordinarily thus, that a man should give the tenth of all his posses­sions, but only the tenth of his increase, much lesse that he should give a tenth of that all, whensoever, or as oft foever as he meets a Priest, but only at the time of har­vest, or whensoever he receives from Gods hand any kind of increase; it will not appear reasonable that Abraham should at this time pay to Melchisedek a tithe of all his possessions, nor indeed of any thing but what he had now reaped by way of harvest, that is, of the increase that Gods prospering hand had given him in the victory over those Kings. And of that it is that it is here said, he presented the tithe to Melchise­dek, and having done that, and allowed a portion to them that went with him, Gen. 14. 24. he restored all the rest (but what was eaten in the war, v. 24.) to the King of Sodom, from whom it had formerly been ta­ken: and so the truth is, of the whole tithe which Abraham gave Melchisedek, no part was of his own possessions, but only of the King of Sodom's goods, which Abraham had taken as lawful reprizal from the four Kings, on whom he avenged the cause of his nephew Lot and the King of Sodom, formerly con­quered by them. All which notwithstanding, it still stands good in the fifth place, that Abraham did pay full tithe, and that of the choicest of this increase of his, that is, of the spoils taken in that warre; and that will be a sufficient example and testimony of the cu­stome in Abrahams time of paying tithes to the Priest of all our increase, of what kind soever it is. Though that this was paid to a Priest of another coun­try, ver. 6. was a peculiar dignity and honour to Mel­chisedek, as 'tis there intimated, the due being only to receive tithes of their own country-men, ver. 5.

Paraphrase 1. 1. Glaph. tit. de Abr. & Mel [...]hi.

b Note: [...] V. 5. People according to the law] [...] here signifies the Jewes, that people, called oft [...] the nation, and [...] the people, as when Caiaphas pro­phesies that it was expedient that one man should die for the people, and that the whole nation perish not, and many the like; and so here, with an addition, [...], the people that were under the Mosaical Law, that is, punctually the Jewes. And this is more probable then that [...] should belong to [...], tithe, according to the Law, for that had been said before in [...], they have commandment, and needed not again be so suddainly repeated; and secondly, the [...], that is, that follows, seems to set [...], their brethren, as an interpretation of what went immediately before, which cannot be of the [...], tithe according to Law, but will very readily be so of the [...], the people according to Law, in this notion of it, that peo­ple to which the Law was given, the legal people, the people of the Jewes.

c Note: [...] V. 19. Draw nigh] What is the importance of [...] here, will appear by the Hebrew [...], which signifies promiscuously to draw nigh, and to offer. From it comes the ordinary word Corban, [...] which the Evangelists render a gift, viz. that which is presented and consecrated to God in the Temple, and the place where the offerings were laid up was also called by that name, [...] and [...], gifts, Luk. 21. 4. So [...] signifies also both to draw nigh, and to offer. From the first no­tion of it the word [...] neer seems to be derived, the Consonants or Radicals in both being the same, and accordingly 'tis fitly rendred by [...] to draw neer. So Exod. 19. 22. [...] the Priests that draw nigh unto the Lord, and Lev. 21. 21. [...], He shall not draw nigh to offer sacrifices. And this and the other signification of the Hebrew words are here both contained under the word [...] to draw nigh, which is here answerable to ei­ther of those Hebrew: For that is the meaning of it here, that we by our high Priest Christ are made a kind of Priests our selves, enabled to draw nigh to God, and offer up our selves to him, to present our bodies to him a living sacrifice, Rom. 12. 1. to lift up pure hands, 1 Tim. 2. 8. that is, to doe as the Priests were wont to doe. This the vulgar Latine seems to have considered, when he renders [...] here offerre, to of­fer; not, as Lucas Brugensis conjectures, as if he had read [...], but out of the exact critical notation of the word and [...], among these writers and the translators of the Old Testament.

d Note: [...] V. 24. Unchangeable] That [...] here signi­fies that which doth not passe from father to son, from one successor to another, is from the nature of the word [...], transire, to passe; and so they are the words of Atbanasius concerning Christ, [...], he hath a pontificate, or Priesthood, that passeth not away, or doth not go by succession to others.

CHAP. VIII.

1. NOW of the things which we have spoken, this is the summe: We have such an high Priest, who is set on the right hand of the throne of the Majesty in the Heavens,]

Paraphrase 1. Now to recapitulate all that we have said in this mat­ter of Christs being our high Priest: The high Priest: The high Priest which intercedes for us Christians, is one that is entred into Heaven, and there sits at the right hand of God, that is, reigns there, hath all power given unto him, and so is a King and Priest together, actually bestowes upon us all those things for which he intercedes for us, grace and pardon to all obedient sincere Christians, and is able and ready to help us in time of need,

2.One that ministers and officiates in his Church, that hath the ordering of the true, not typical, figurative Temple and Tabernacle, that which is not built by humane workmen, but by God, (all power being given unto him in Heaven and in Earth, having dominion instated on him over his Church to deliver them, and over his enemies to destroy them.) A Minister of the Sanctuary, and of the true Tabernacle, which the Lord [...]th built [...] pitched, and not man.]

3.A Minister, I say, for so every Priest is, his business being peculiarly to sacrifice, and offer burnt-offerings and sin-offerings &c. c. 5. 1. and agreeably Christ was to have some sa­crifice to offer to God as a Priest, and that was himself, presenting himself in Heaven, the true Sanctuary, after the slaying him upon the crosse, c. 9. 12. For every high Priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.]

4.And for his being a mi­nister not on Earth only, but now more especially in Heaven, and there exercising his Priesthood, 'tis clear, because here on Earth there be store of Priests which officiate according to the prescription of the Mosaical Law, viz. those that offer the Levitical sacrifices, and so there is no need that Christ should take that office upon him, if it were to be exercised only here, because that legally belongs to others. For if he were on earth, heshould not have been [...] should not be a Priest,those be­ing Priests [...] seeing that there are Priests that offer gifts according to the Law.]

[Page 744] 5. Who [...]ait upon the in age [...] serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the Tabernacle: For see (saith he) that thou make all things according to the pattern shewed to thee in the Mount.]

Paraphrase 5. And those Priests which officiate here on earth, do attend on and perform none but that figurative typical service, which signified and represented this offering of Christ, presenting himself to God in Heaven, and there interceding for us. (So that that which was by God himself said to Moses, when he was to make the Tabernacle, that he should take care to make it according to the pattern shewed him in the Mount, may fitly be applied by way of accommo­dation to this matter; this offering of Christs in Heaven being indeed that substantial Idea, of which all the service of the Tabernacle was but a type or shadow, and so fitly styled an heavenly pattern.)

6. But now hath he obtained a more excellent Ministery, by how much also he is the Mediator of a better covenant, which wasenacted [...] established upon better promises.]

Paraphrase 6. But as for Christs office or Ministery that he thus exerciseth, it is above that of the Levitical Priests, which consisted only in typical observances, and as much above them, as the Covenant which Christ mediated between God and man was above the Mosaical oeconomy. Of this Covenant it is observa­ble, first, That it is now settled as a Law, in which both parties are mutually bound to each other, God to man, and man to God; and secondly, That it is a much more excellent, perfect, beneficial Covenant then the former, the duties now requi­red more spiritual and sublime, and the promises now proposed infinitely better promises then those which were under the Law, (viz. not only legal impunity, which the sacrifices under the Law yielded, but pardon and remission, that pardon not only for light faults, sins of error &c. for which those sacrifices were designed, but even for wilful sins, if forsaken and repented of, yea and the pouring out the Spirit on all flesh, giving spiritual gifts for the building up of the Church, not only to a few, as to one or two Prophets under the Law, but to many, even to all, Gentiles as well as Jewes, yea to all Christians in some measure; and lastly, in stead of the promises of a temporal Canaan, the plain promises of eternal life and blisse.)

7. For if that first covenant had been faultlesse, then should no place have been sought for the second.

Paraphrase 7. For if the Covenant under the Law had been so perfect, that it could not have been improved or bettered, there would have been no need of a second Covenant.

8. For finding faulthe saith to them [...] with them▪ he saith, Behold, the dayes come, (saith the Lord) when I will make a new Covenant with the house of Israel and the house of Judah;

9.Which appears by this, because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Cove­nant, he doth it by way of complaint, or finding fault with the weaknesse and imper­fection of the former, (see c. 7. 18.) after this manner, or form of speech, The Covenant which I will now make, is not after the rate of the Covenant which I made with the Israelites by Moses (a Covenant made up of external carnal commandments) when I brought them out of Aegypt; for that was not effectual to them, was not able to attract them to obedience, or perseverance, but they fell off from me, and consequently I forsooke them, saith the Lord. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Aegyt,for in be­cause they continued not in my Covenant, and note a I regarded them not, saith the Lord.]

Paraphrase 8, 9. Which appears by this, because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Cove­nant, he doth it by way of complaint, or finding fault with the weaknesse and imper­fection of the former, (see c. 7. 18.) after this manner, or form of speech, The Covenant which I will now make, is not after the rate of the Covenant which I made with the Israelites by Moses (a Covenant made up of external carnal commandments) when I brought them out of Aegypt; for that was not effectual to them, was not able to attract them to obedience, or perseverance, but they fell off from me, and consequently I forsooke them, saith the Lord.

10. For this is the Covenant that I will make with the house of Israel af­ter those dayes, saith the Lord; I will put my Laws into their mind, and write themon [...] in their hearts: and I will be to them a God, and they shall be to me a people.]

Paraphrase 10. But this is the Cove­nant which I will make in the latter dayes, or age of the Messiah, in time of the Go­spel; I will in stead of those external carnal ordinances and observations, give them spiritual commands for the regulating their affections, precepts most perfectly agreeable to all rational minds; and by the exceeding greatnesse of that grace and mercy, in this and many other par­ticulars, ver. 12. I shall incline their affections willingly to receive my Law, as well as convince their understandings of their duty, and so I will take pleasure in them, and they shall perform obedience unto me, live like a people of God, worthy of such a Leader.

11. And they shall not teach every man his neighbour, and every man his or citizen, for the King's M [...]. reads [...] brother, saying, Know the Lord: for all shall know me from the least to the greatest.]

Paraphrase 11. And there shall be no need of such pains in teach­ing men what they are to doe, as under Moses Law, (which consisted of many outward performances which had no such inward essential goodnesse in them, as that a mans own reason should prompt him to them, and approve them as best and most excellent, if they were not taught by the Law-maker, and kept still in their minds by instruction in the Law:) but the precepts now proposed being so agreeable to humane reason, they shall be found written by every man in his own heart (as it were) able of themselves to approve them­selves to men, see Deut. 30. 11.

12. For I will be merciful to their unrighteousnesse, and their sins and their in­iquities will I remember no more.]

Paraphrase 12. Especially when that part of the Covenant is con­sidered, promise and assurance of pardon for all forsaken sins, as also for frailties and weaknesses daily continuing upon us: For in all reason such a Covenant as this, giving us assurance of such gracious usage, will have great efficacy to move any man to devote himself wholly to Gods service, that easie and blessed yoke.

13. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away.]

Paraphrase 13. And this form of speech, A new Covenant, is an argument that the former was old, and an evidence, that so indeed that legal Covenant or Mosaical Law was: and being now perfectly old and decayed, 'tis not likely to live long, but, with the Jewish Church and Common-weal, within few years (within ten after the writing of this Epistle) 'tis sure enough to be destroyed.

Annotations on Chap. VIII.

V. 9. [...]. I regarded them not] The whole place be­ing by this Writer cited out of Jeremy chap. 31. 32. some difficulty there will be to accord this part of the citation, [...] [...], I regarded them not, with that which we now find in the Hebrew there. For the words [...], as our Hebrew copies now read, ordinarily signifie [...], I ruled over them, which is very farre distant both from the designed sense of that place, if we will judge by the Context, and from the words. I regarded them not, as they are here recited. The unfitnesse of that rendring in that place in the Prophet is visible to any reader that ob­serves the words immediately precedent, which my Covenant they brake, to which these other cannot con­nect (but rather the contrary) and I ruled over them, or, I was their Lord. Here our English have put husband for Lord, and although for and, and yet far­ther altered it in the Margent, Should I have con­tinued an husband unto them? by way of interro­gation; which as it makes the sense directly con­trary to what it would be without the interrogati­on, so it is a confession, that that contrary sense is (in the truth) it which alone is agreeable to the place. It is therefore farre more reasonable to consider, that the words which are here recited in this Author, and are exactly agreeable to the Context in the Prophet, (which is designed to set down the Israelites breaking of Covenant, and Gods dealing with them by way of [Page 745] punishment) are the very words▪ by which the Greek Translator had rendred that place in the Prophet, which makes it necessary to conclude, that either the Hebrew Copy now is in this particular varied from what it was when they translated it, or that [...] hath some other signification then that which is ordinarily taken notice of. That all Copies transcribed from hand to hand should be subject to some light changes, is nothing strange; nay, 'tis evident, by comparing 2 Kin. 20. 12. with Esay 39. 1. that such mistakes have been committed: for there in a story, which in both those places is exactly the same, we now read [...] Ber [...]dach in the former place, and [...] Merodach in the latter, which must needs be imputed to the hand of the Scribe, and not to any other origi­nal. So in the same story, in the very next verse, 2 Kin. 20. 13. we read [...], And Hezekiah heard, or hearkned, but Isai. 39. 2, it is [...], And Hezekiah was glad of them; where the light change of [...] into [...] is visibly the error of the Scribe. And so the eighteenth Psalm, which was certainly delivered by David in one fix'd, certain form, is yet varied in many particulars, 2 Sam. 22. which cannot be imputed to any cause but that of the Transcribers; and the Masorites pains, coming long after these changes were come in, can give no security or fence against them. And then it is not impossible but that thus it hath happened in that place of Jeremy which is here cited. Accordingly the An­notations under the name of Hugo Grotius conceive, that the Septuagint read it [...], not [...], and accordingly rendred it [...], I forsook them, regar­ded them not, continued not my defence unto them, but permitted them to be often worsted by their enemies: but M [...] Meade from Cappellus supposeth it to have been [...] (which is as light an alteration, only [...] for [...], as in the other [...] for [...]) which is also [...], I neglected them, departed from them, detest­ed or abomin'd, and accordingly forsook them. Other examples of this nature we have in the New Testa­ment, which may here fitly be taken notice of. Mat. 15. [...] 9. we have these words, [...], In vain they worship me, teaching doctrines the ordinances of men. This verse is taken out of Isa. 29. 13. where yet the Hebrew reading now, [...], hath nothing that can be duly ren­dred [...] and in vain. But by the Septuagint there, (and the Evangelist here) it is to be believed that it was otherwise read when they so rendred it; and if for [...] in the beginning of the verse we read [...], and onely change the points of the last word, without change of any letter, and read [...], docens, teach­ing, in stead of [...] taught, it will then be ex­actly as the Septuagint render, & the Evangelist cites it from them: For that [...] signifies [...] in vain appears by the use of it in that sense, Isa. 45. 18, and 19. and c. 49. 4. and from thence it is that the Idols are oft in this Prophet called [...] vanity. So Mat. 27. 9, 10. we have these words cited out of Jeremy the Pro­phet, [...]. [...] Wherein there are many difficulties. As first, how these words come to be cited out of Jeremy, [...] which are found in Zachary onely. But that may be salved, either by saying that this was first in Jeremy's prophecie (some­what of his not now extant, but by tradition delivered down to have been originally his) and afterward in Zacharie's, according to a saying of the Jewes, that the spirit of Jeremy risted on Zachary; or else by affirming that those latter (the 10, 11, 12.) chapters of Zachary were really the prophecies of Jeremy, though, as other mens Psalmes are annex'd to David's, and Agur's Pro­verbs to Solomon's, so these chapters of Jeremy's. pro­phecie (perhaps not coming to light till after the Capti­vity) are affixed to the former chapters of Zachary. A second difficulty there is, [...] how [...] and [...], they received and gave, can here connect with [...] the Lord commanded me. And that may be answered also by observing that [...], being answerable to [...] in the Hebrew, must necessarily be rendred in the first person Singular, I received, not in the third Plu­ral, they, and consequently that the [...] in [...] is to be look'd on as a mistake of the Scribe, (conceiving that [...] had been the third person Plural, and so accor­ding this unto it) whereas both the Syriack in Mat­thew reads it I gave, and the Hebrew in Isaiah [...] I gave, or sent. And that this must be so read, appears by the [...] retained in all, as the Lord commanded (not them, but) me. But then there is a third difficulty, which can no way be salved, but by making use of the obser­vation which we are now upon. For in stead of those words in Matthew, [...] [...], accor­ding as the Lord appointed me, the Hebrew reads in Za­chary [...] the house of the Lord, and the Septua­gint agrees, with a little change (the addition of [...] into) [...] into the house of the Lord, rendring [...] I gave, or sent, (which belongs to laying down the price in the purchace of the field) [...] and I cast, as if it referred to the casting it down in the Tem­ple. For salving of which, it must first be observed that the thing to which this prophecie is applied in Matthew; is the high priest's buying the potters field, v. 7. with that money which Judas returned to them, v. 3. casting it down in the Temple, v. 5. which accordingly they take up, [...] [...], v. 6. which is an evidence that the testi­mony applied to that matter must be interpreted of those High priests, represented prophetically in the first person singular, [...] [...] I received, [...], and I gave, or parted with them, [...] in the Septuagint, and [...] for the potters field. Secondly, the phrase [...] seems to be a mistake for somewhat else, and that Mr. Meade hath very probably conjectured to be (by an easie change of [...] for [...] and [...] for [...]) [...] according to the word of the Lord, as the phrase is used Hest. 1. 8, 15. and often in that book, and so that will be ex­actly rendred by the [...], accor­ding as the Lord appointed. And unlesse some such change be imagined, there will be no sense in the He­brew: first, because [...], without any prepositi­on before it, is to be rendred the house, not into the house, of the Lord; and secondly, because the place belong­ing to the High-priest's buying the field, hath nothing to doe with Judas's casting down the money in the Tem­ple, or house of the Lord, which act of his was prece­dent to the High-priest's [...], and [...] taking, and giving that money for that purchase. Thus again Act. [...] 15. 17. where we read [...], that the residue of men may seek the Lord, &c. the words are evidently taken out of Amos 9. 12. And yet there the Hebrew words, as now we read them, are somewhat distant, [...] that they may possesse the remainder of Edom. And therefore both by the Septuagints translation, and the citation in the Acts, learned men have adventured to resolve, that the Hebrew was then distant from what now we find in the Copies, most probably thus, [...] that the residue of men may seek the Lord, and all this by light changes of [...] for [...], [...] for [...], and [...] Edom for [...] man or men, the Singular number collective being oft put for the Plural. So when Hos. 14. 2. we find in the Hebrew copie which we now use, [...] the calves of our lips, but in the Greek translator, and from thence Heb. 13. 15. [...], the fruit of our lips, 'tis possible and easy to conjecture that the antienter and true reading was [...] (not [...]) [Page 746] which signifies [...] fruit. These examples accor­ding in this matter (and many more discernible in the Old Testament, by comparing the Hebrew, as now we have it, with the Greek) make it not unreasonable to receive this account which hath here been given of [...], on occasion of which these others have been here mention'd, because omitted in their proper places. But Mr. Pocock. hath given me some reason to depart from these conjectures, and adhering to the ordinary reading, to take notice of another notion of the word [...], where it is in construction with [...]. In most other places the word is used either with an Accusative case after it, or with the preposition [...], and then constantly it signifies dominari, but in this place of Isaiah, and Jer. 3. 1. it is used in a peculiar different manner with [...]; and then 'tis Kimchi's observation, as his sonne tells us, that wheresoever [...] is used with [...], it is taken in an ill sense; and accordingly he interprets it in Jeremie [...], I have lothed you: and so Rabbi Tan­chumi, It signifies, saith he, to scorne or reject, in the same sense as the word [...] is used, which is but a light change from [...] to [...]. And thus in the Arabick, which is but a Dialect of the Hebrew, the word [...] signifies not onely dominari, and maritum esse, but per­turbari, separari, fastidire, nauseare, and in that sense is used in conjunction with [...], as here it is, and with alla. So Ebn Jannahius, whom David Kimchi com­monly followes, and cites by the name of R. Jonah. And so this is a fair account of this place. The like also hath he given of that other last mentioned, Heb. 13. 15. [...] making [...] fruit to be there taken in the no­tion of [...], which the Septuagint use for an holo­caust, which being ordinarily of Bullocks, the He­brew [...] calves may well be rendred by it. Of this see Note on Heb. 13. e.

CHAP. IX.

1.That first covenant in­deed had ceremonial lawes, peculiar waies of worshipping God, and a tabernacle. And first for the latter of them, (see Mat. 7. note b.) the Tabernacle, (that was a type of the whole world, of earth and heaven, this made by Moses, but that by God, ch. 8. 2.) this consisted of two parts. the first therefore THen verily the note a first covenant had also ordinancesworship [...] of divine service, and a worldly sanctuary.]

2.For as this world con­sists of two parts, this lower world, and the highest heavens, so also the Tabernacle had two regions in it; the first was called the Holies (or the Sanctuary) wherein was the candlestick (with six branches, and one in the midst, to signifie the planets) and the bread, or twelve loaves set upon the table (to signifie the fruits of the earth, brought forth by that inlivening influence of the heavens, saith Philo:) For there was a Tabernacle made, the first wherein was the candlestick, and the table, and the shew-bread; which is called the sanctuary:]

3.And the second was a place of more sanctity then all the former, which was beyond the former, answerable to the place where the Oracle was in the former Temple, and is the image of the highest heaven, And after the second veise, the Tabernacle which is called the holiest of all.]

4.Having a golden censer belonging to it, not alwaies kept in it, but carried in when the priest went in, who was not to goe without incense, and the Arke covered round about with gold, and in this the pot of Manna, and Aaron's rod, and the tables of the Commandements, in respect of which it is called the ark of the covenant, Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the note b golden pot that had Manna, and Aarons rod that budded, and the tables of the covenant,]

5.And over it the images of the Cherubim, by which God is wont to appear, and shew himself, Exod. 25. 22. and these shadowing the covering of the Arke from whence God was wont to speak with Moses, to give him answers, and shew that he was propitious to the people. And over it the cherubims of note c glory, shadowing the note d mercy-seat:] of which we cannot now speak particularly.

6.And this being thus de­scribed, we may ascend to the former things mentioned v. 1. the priests officiating, and the statutes about that: and that service of the priests was of two sorts, the daily service, and that was in the former outward part of the tabernacle; Now when these things were thus ordained, the priests went alwaies into the first tabernacle, accomplishing the service of God:]

7.But into the inner part of the tabernacle, or the Holy of holies none entred but the high priest, and he onely one day in the year, on the fast, or great day of expiation, and then al­waies he carried with him blood of calves & of goats, of calves to offer for himself, and of goats to offer for the people, (By which it appears that the offering of Christ which is answerable to this, is, after his passion, performed at his going into heaven, which was signified by the Holy of holies:) But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the note e ignorances errors of the people:]

8.By which the Holy Ghost typically signified, that no man by the power of that first covenant could goe to heaven, or that the way to heaven was not there revealed, none being then admitted thither but the high priest once a year, who was a type of Christ; but now that that Holy of holies is destroyed, and therewithall the Judaical Law, there is now admission for all true Christians or worshippers of God, who now have pro­mises and right to heaven, though till after death they are not admitted to their possessions. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing.]

9.And the parabolical, typical meaning of this will be appliable to those of this time, that still observe and contend for the observation of the Judaical forms of worship, and think it is still in force: For all these performances will not be able to give any man confidence to pray to God, to bring any man to heaven, or to obtain for him the pardon of any wilfull or presumptuous sin in the sight of God, to free him from any sin that hath wasted his consci­ence, or give him grace to purge himself from such sin (see note on 1 Joh. 3. c.) Which par­rable be­longs to the time ap­proaching, [...] Which was a figure for the time then present,according to which (parable) for the King's MS. reads [...] in whichare offered [...] were offered both gifts and sacrifices,being not able to perfect the worshipper [...] that could not make him that did the service perfect, as per­taining to the conscience,]

10.But onely to purge him from legal uncleannesses or pollutions, as having eaten any unclean meat, drinking wine at any unlawful time, (Lev. 10. 9.) or out of any unclean ves­sel, omitting any washing commanded by the Mosaical Law, and neglecting any of those external carnal ordinances, upon which they were to be punished here, or to be separated from the congregation, (to gain them impunity for sins of ignorance, &c. v. 7. for to this end onely these sacrifices were instituted, and so onely in order to this life, and meant onely to continue till the time of Christ, wherein the whole service was to be reformed, and the whole course of bringing men to justification and salvation, a true and spiritual purity, to be introduced, and a better covenant to be made with them. Being only imposed for meats [...] Which stood onely in meats and drinks and divers washings, and carnal or­dinances imposed on them untill the time of reformation.]

[Page 747] 11. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle not made with hands, that is to say, not of this building.

12. Neither by the blood of goats and calves, but by his own blood, he entred infor once, or, once for all, [...] once into the holy place, having obtained eternal redemption for us.]

Paraphrase 11, 12. But when Christ came to enter on the high­priesthood to obtain for us all those blessings (of purging the conscience, which could not be had by the Law, of bestowing on us our great reward, which is not to be had in this life, and so) which were future in respect of the Law and of this life, and to that purpose made use of a tabernacle that was of a more honourable nature then that under the Law, to wit, his own body, not made with hands as that was, but formed by the Holy Ghost in the Virgins womb, after an extraordinary manner (and so differing not onely from that tabernacle as flesh from wood, but also from other humane bodies, as that which was conceived by the Holy Ghost, from that which was begotten after the ordinary manner) when, I say, Christ entred on his high priesthood, he ascended into heaven, in stead of the Holy of holies, and did this once for all, in stead of the once a year of the high priest, and this with his own blood, or having laid down his own life, in stead of that blood of goats for the people; and of bullocks for himself, which the priest took with him to the Holy of holies, having thus found out a way of purchasing eternal redemption for us from the guilt and power of sin, by his death and resurrection.

13. For if the bloud of bulls and goats, and the ashes of an heiser sprink­ling the unclean, note f sanctifieth to the purifying of the flesh:]

Paraphrase 13. For if the legal pollu­tions, the eating or touching of unclean things, &c. be expiated by bloud and ashes, so far as to keep them that are polluted so from being turned out of the Congregation, and from any legal punishment:

14. How much more shall the bloud of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?]

Paraphrase 14. How much more shall Christs death, the shedding of his bloud for you, and after that, his presenting himself to his Father in heaven in a body that shall never die any more, raised from the dead by the Spirit and power of God, and now being not onely alive, but immortal, deliver you from the guilt of sin, and fit you to serve God in a vital Christian course, giving over all the sins of the former life?

15. And for this cause he is the Mediatour of the NewCovenant: see note on the Title of these books. Testament, that by means of death, for the redemption of the transgressions that were under the first Covenant Testament, they which are called might receive the promise of eternal inheri­tance.]

Paraphrase 15. And for this end was Christ made use of to inter­cede between God and us, and establish and seal a new Covenant with us, that by the intervention of his death for the expiation of all sins and transgressions, even such as could not be expiared under the old Covenant, they which are effectually called, the truly penitent reformed believers, may have heaven and eternal blisse made over to, and possesled and instated on them, by way of inheritance.

16. For where a Testament is, there must also of necessitybe produ­ced note g be the death of the Testator.]

Paraphrase 16. He shed his bloud, I say, because that a Testament be valid, or that any man enjoy any thing by the death of another, the death of the Testator is required necessarily, and must be avouched or produced by him.

17. For a Testament isfirm [...] of force after men are dead, otherwise it is of no strength at all, while the Testator liveth.]

Paraphrase 17. There being no sta­bility in a Will as long as the Testator liveth, because he may change it if he will, and besides it is to be supposed of him, that he meant not the benefit of it to his heir till after his own death.

18. Whereupon neither thefirst was consecrated [...] first Testament was dedicated without bloud.

Paraphrase 18. And therefore agree­ably to this nature of Covenants, which are among the Eastern Nations still signed with bloud, and of Testaments which are not in force till the Testators death, we read in the Law, that the ceremony of bloud was used in the sanction of the first Covenant, that under the Law.

19. For when Moses had spoken every precept to all the people according to the Law, he took the bloud of calves and of goats▪ with water and scarlet wooll and hyssope, and sprinkled both the book and all the people,]

Paraphrase 19. For when the Com­mandments, Exod. 20, 21, 22, 23. were by Moses reci­ted to all the people according to Gods appointment, then, as it follows Exod. 24. 6. he took, &c. and sprinkled, &c. (which noted this sanction of Covenants (as of Testaments by death) by the Ceremony of bloud, and fore-signified the shedding of the bloud of Christ for the making of a new Covenant with us,)

20. Saying, This is the bloud of theCovenant Testament which God hathcomman­ded for or toward you, [...] enjoined unto you.]

Paraphrase 20. Saying, This bloud is the Ceremony of establishing the Covenant which God hath made with you.

21. Moreover he sprinkled with bloud both the Tabernacle and all the Vessels of service [...] of the Ministery.]

Paraphrase 21. And so likewise he sprinkled the Tabernacle, and all the utensils that were used in the worship of God, with bloud.

22. And almost all things are by the Law purged with bloud; and without shedding of bloud is no remission.]

Paraphrase 22. And generally under the Law the course was, that all things that were purisied should be purisied by that ceremony of shedding bloud, and so in like manner, that when any sin was committed, a beast should be slain for a sacrifice, by way of confession that that sin deserved death.

23. It was therefore necessary that the patterns of things in the heavens should be purisied with these, but the heavenly things themselves with better sacrifices then these.]

Paraphrase 23. And therefore the Law commanding that the Taber­nacle which (in respect of the two parts of it, but especially the inmost part) is an image of the highest Heavens, should thus be purified with the bloud of bullocks or goats, that is, that the Priest should never enter in thither without such bloud-shedding, it is most agreeable and pro­portionable to these types, that Christ should dye, shed his own bloud, and so enter into Heaven to be our high Priest (and in like manner that we through many sufferings should enter into the kingdome of God.)

24. For Christ is not entred into the holy places made with hands, which are thecopies [...] figures of the true; but into Heaven it self, now to appear in the presence of God for us:]

Paraphrase 24. For Christ was not so an high Priest as to enter into any holy place built by men, the image or representation of signifie Heaven, (see Wisd. 9. 8.) but into Heaven it self, there to appear before God, as the Priest was said to doe in the Holy of holies, and to recommend our wants and affairs to him, and negotiate for us, and so to relieve us when we stand in need of him:

[Page 748] 25. Nor yet that he should offer himself often, as the high Priest entreth into the holy place every year with bloud of others:]

Paraphrase 25. Nor was the similitude betwixt him and an high Priest to hold in this, that as the Priest enters into the holy place every year with the bloud of bullocks and goats, so Christ should enter every year into that which was signified by the Holy of holies.

26. (For then must he often have suffered since the foundation of the world) but now onceat the con­summat on of the age [...] [...] in the end of the worldhath he been mani­fested by sacrificing of himself for the putting a­way of sin, [...] hath he appeared note h to put away sin by the sacrifice of himself.]

Paraphrase 26. (For then he should from time to time ever since the beginning of the world have dyed many times) but in this, his presenting himself in the sight of God, his going to heaven to intercede for us, differs from the Priests going into the Holy of holies, that Christ doth shed none but his own bloud, and that but once for all, and that now in this last age, (see Note on Mat. 24. c.) this close or shutting up of the Jewish state, on purpose to obtain pardon for whatsoever sins repented of, and to work reformation among us.

27. and where as there is reserved for men, [...] And as it is appointed unto men once to die, but after this the judge­ment: [...]

Paraphrase 27. For in this is the con­dition of Christ like to the condition of other men, that as they must die but once, and then be judged to all eternity:

28. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sinfor their deliverance sic [...] see note on [...]. a. b. unto salvationthe King's MS. adds here [...], by faith. .]

Paraphrase 28. So Christ having yiel­ded up himself for a sacrifice for us, and so born our sins up to the crosse with him (dyed as our surety or proxy) shall doe this but once: when he comes again it shall be in another manner, he shall not come to this earth to dye again, but shall come in glory and power, (quite un­like that state wherein he was when he bare our sins) to the relieving and bestowing deliverance on those who expect and wait for him, and constantly adhere to his commands.

Annotations on Chap. IX.

a Note: [...] V. 1. First covenant] That it must be read [...] the first without [...] tabernacle, will appear by the authority of antient MSS. (as, besides others taken no­tice of by other men, in an antient one in Magd. Col. Library in Oxon) and of the Syriack and old Latine Translation, and of Saint Chrysostome, and the Greek Fathers, who read it not: And then there is little doubt but the Substantive to it must be [...] Covenant, mentioned in the former Chapter, and called [...], the first, in the verse immediately preceding this, c 8. 15. which antiently was conjoined with this, before the division into Chapters. Besides the addition of [...] tabernacle will not be very congruous; for then the Tabernacle must be said to have in it [...] the worldly holy, that is, the Tabernacle, as appears v. 3. where [...] tabernacle is called [...] the Ho­ly of holies. As for [...] ordinances, see Rom 8. d. [...] and [...] is in any reason to be taken not in the Genitive, but the Accusative plural, and so will note sacrifices and other institutions for Gods worship, which belonged to that Mosaical Covenant.

b [...] V. 4. Golden pot] It is a matter of some difficulty to determine, whether it were the Ark, in which the Pot of Manna and the Rod are hore said to be kept, or more generally the Holy of holies, wherein, as in a common place, both they and the Ark were. For first, the phrase [...] in which, may equally referre to [...] the tabernacle called the Holy of holies, and to [...] the Ark: and secondly it is positively affirmed, 1 King. 8. 9. that there was nothing in the Ark but the tables of stone. But then on the other side it is apparent that those Tables of the Law were in the Ark, and therefore the mention of those being immediately subjoyned to the mention of the Pot and the Rod, and connected distinctly with a [...] the pot and the rod and the tables, in all reason they must be thought affirmed to be in the Ark, where it is certain the Tables were; and 2. it is as manifest that the [...], over it, v. 5. denotes the Ark, on the covering of which, and not of the Holy of holies, the Cherubim were. To this difficulty that which Theo­phylact hath affirmed is most satisfactory, that though at that time which is referred to 1 King. 8. 9. that is, in Solomons time, there was nothing in the Ark but the Tables, yet in after-times the Pot and the Rod were put there, viz. in Jeremies time, when the Ark was to be hid by him: and all this, saith he, S. Paul may be supposed by tradition to have had from Gamaliel his Master, a Pharisee; and accordingly, saith he, [...], the Hebrews, or Jewes, of his time, which were of the Pharisees sect, affirmed it to be so.

c Note: [...] V. 5. Glory] [...], glory, is here set to signifie the Schechina, or appearing of God, which was wont to be by Angels, of which there Cherubims were the re­presentations. See Note on Mat. 16. n. and on Mar. 1. 2.

d Note: [...] Ib. Mercy-seat] The word [...] is answerable to the Hebrew [...]. Now the word [...] signifies two things, first, to cover (and indeed the English word cover seems to come from it) and that either simply to cover, or to cover with pitch, &c. & secondly in Piel, to cleanse, expiate, and to be propitious. Hence it is ren­dred sometimes [...] to plaster, or cover, with bitumen of pitch, and sometimes, most ordinarily, [...], to propitiate or cleanse. And accordingly [...] is rendred sometimes [...] a covering, Exod. 26. 36. sometimes [...] propitiatory; and [...] propitiatory, when the sense is [...] covering. See Note on Rom 3. h. And so in this place, where it notes a part of the Ark, it must be taken in the notion of the He­brew, and rendred in that sense of [...], cove­ring, as 'tis Exod. 26. 34. and 30. 6. or as the Hebrew [...], if it had been here retained, would have im­ported.

e Note: [...] V. 7. Errors] The word [...], though it signifies peculiarly ignorance, yet is taken among the Greek Writers in the Old Testament for sinning indifferent­ly. So Tob. 3. 3. Judith 5. 20. Ecclus. 51. 26. 1 Mac. 13. 39. 2 Mac. 13. 37. Ecclus. 23. 2. and 3 Mac. [...], a company that had not sinned against the King, according to the notion of the He­brew [...], which as it signifies ignoravit, erravit, ignorance, error, so also it signifies defecit, recessit, fal­ling off, failing; and so here it signifies all those sins for which there was allowed exp [...]ation and sacrifice under the Law, that is, all sins but those of Presump­tion, or Will.

f Note: [...] V. 13. Sanctifieth] [...] to sanctifie in this place signifies to purifie, in the notion that belongs to the He­brew [...] which is sometimes rendred [...] pure, sometimes [...] holy; and accordingly [...] and [...], impure and holy, are set opposite 1 Cor. 7. 14. So also the Hebrew [...] which is vulgarly [...] to sanctifie, is used for washing among the Jewes. See Note on 1 Cor. 7. d. Thus it appears to be used here, not onely by the [...] unclean, or polluted, im­mediately precedent, and the [...] cleansing, or purity, following; but by the evidence of the matter [Page 749] here spoken of. For that was the design of the legal sacrifice, bloud and ashes, to cleanse them that were legally polluted, which is the meaning of [...] [...] for the cleansing of the flesh, that is, to make them legally clean, such as might come into the congregation again. But this still in a Metaphorical signification, as cleansing signifies expiation, or obtain­ing pardon of sin, freeing from the inconveniences or Censures that belong'd to it. In this same sense the word is used c. 10. 10. Through which will we are san­ctified, [...], that is, [...] our sins are expiated, through the offering of the body of Christ once for all, which v. 26. is expressed by another phrase, that he hath now once appeared to put away sin by the sacrifice of himself.

g Note: [...] V. 16. Be the death—] What the word [...] sig­gnifies here, will be best guest by the Context, which looks to the validity of Wills and Testaments, and to the pleading of them in Law, to receive benefit from them. [...] This is expressed v. 17. by [...] and [...], and of this it is sufficiently known in all Lawes, what is here said, that as long as the Testator lives there is no validity in his Will, no pleading any thing from it, because Voluntas est ambulatoria, say the Lawyers, a man as long as he lives may change his Will. In this sense may this 16. v. be thus interpreted, [...], where there is a Testament, that is, where a Testa­ment is produced or pleaded, or, where a Testa­ment is a Testament, or, to the confirming of a Testa­ment, to the proving of a Will, [...], it is necessary, [...], that the death of the Testater be brought, produced, alledged, brought into the Court, testimony brought of it; for otherwise the Will will not be [...] firm, nor [...] of force, [...], &c. as long as the Testater is alive, or as long as there is no constat of his death. Thus is the word [...] and [...] used sometimes in the New Testament, in a Fo­rensical sense, as [...], to bring an accusa­tion, 1 John 18. 29. [...], Act. 25. 7. to bring accusations or charges against any, and [...] to bring, or enter, a suit against one.

h Note: [...] V. 20. To put away] [...] properly signifies to frustrate, as [...], to frustrate God's conn­sel, that is, deprive it of (evacuate) the end of it: and so here Christ's death is [...], depriving sin of its end or designe, which was first to get us into its power, to reign in our mortal bodies, and then ma­liciously to bind us over to punishment eternal; from both which Christ's death was designed to redeem us, from living in sin, and from being punished for it, ac­cording to the two benefits of Christ's death, signified in the Sacraments, grace and pardon.

CHAP. X.

1. FOr the Law having a shadow ofthe good [...] good things to come, and not the very image of the things, can neverby the same sacri­fices eve y year [...] with those sacrifices, which they offered year by year continually, make the comers thereunto perfect.]

Paraphrase 1. For the Mosaical Law, which contained no more then an imperfect shadow or rude first draught of those mercies made over to us by the Gospel, eternal life, &c. and not the lively representation or effigies of them, such as the Gospel now affords us, is no way able by sacrificing every year, as long as the temple lasts, bullocks and goats, that is, by repeating often those same kinds of sacrifiees, to work that great benefit for the worshippers which the Gospel is designed to doe, viz. to give men full pardon of sin, and purifie their consciences.

2. For thenSure they would have ceased, for many other copies read [...], lea­ving out [...], others read their not but by way of interro­gation so Theophy­lact would they not have ceased to be offered, because that the wor­shippers once purged should have had no more conscience of sin.]

Paraphrase 2. For then they would not need to be offered again continually, when the work for which they were offered was once wrought, as if the cure were wrought, the medicine need not be any more applyed.

3. But in those sacrifices there is a commemoration [...] again remembrance of sins made every year.]

Paraphrase 3. Whereas now being only a commemoration of sins, not a purging them away, they are offered every year anew on the day of expiation, thereby commemorating not only the sins committed that year, since the last day of expiation, but their former sins again, for which they had foremerly sacrificed, at the time of committing of them, and to typifie that one true sacrifice of Christ, that alone is able to do the work for all our sins.

4. For it is not possible that the bloud of bulls and goats should take away sins.]

Paraphrase 4. For the truth is, it is not in the power of any sa­crifice of any beast to take away the guilt of sin, or purifie the conscience.

5. Wherefore when he cometh into the world, he saith, Sacrifice and burnt­offeringthou hast not delight­ed in, [...] thou wouldst not, but a body hast thouframed [...] prepared me.]

Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world, God's despising of those legal sacrifices is mentioned, and all that is thought fit to be depended on in order to obtaining pardon for sin, is the body of Christ, God giving him a body, and designing that to crucifixion, fitting it for the Crosse, as the servants car for the door-post, Deut. 15. 17. to which it was to be nailed, (on which ground of similitude it is, that in stead of opening or boaring my ear, in the Psalmist, tis here framing him or fitting him a body, see Note on 2 Cor. 13. c.) and so decreeing that to be the perfect and complete sacrifice, which was to supply the defects of all the rest.

6. In burnt-offerings and sacrifices for sin thou hast had no pleasure.]

Paraphrase 6. And then he adds in the name of Christ speaking to God his Father, The offerings of legal sacrifices, I know, are not acceptable in thy sight, or able to reconcile thee to sinners.

7. Then said I, Lo, I come (in theIndenture, or folding of the Bill, see note on Lu. 4. a. volume of the Book it is written of me)that I may doe [...] to doe thy will, O God.]

Paraphrase 7. Therefore I, that is Christ, come (according to what he had undertaken and bound himself by bond to his Father, in order to that great work of our redemption) to perform whatsoever thou my God shalt require of me.

8. Above, when he said, Sacrifice and offering, and burnt-offerings, and offering for sin, thou wouldst not, neither hast pleasure therein, (which are offeredaccording to the Law [...] by the Law;)

9. Then said he, Lo, I come to do thy will (O God.) He taketh away the first, that he may establish the second.]

Paraphrase 8, 9. By which place of the Psalmist, Psal. 40. it is clear, that the sacrifices ap­pointed by Moses's Law are not of any force with God, but onely the sufferings and death of Christ, the first being in that place wholly renounced and disclaimed, and onely the second set up.

10. through which [...] By the which will we are sanctified,by [...] through the offering of the body of Jesus Christ once for all.]

Paraphrase 10. And by this gracious will of God (which Christ came to perform in the body which God prepared for him, v. 5.) by offering that body once for all, and not by those legal sacrifices, which were oft repeated, all our sins are explated, (see note on c. 9. e.) and we received into Gods favour, as many of us as by performing the condition of sincere obedience, still required of us, are rendred capable of that great benefit pur­chased for us by the sufferings of Christ.

[Page 750] 11. And every PriestRood in­deed [...] standethupon a day [...] daily ministring and offering oftentimes the same sacrifices, which can never take away sins:]

Paraphrase 11. Again, under the Law, the high Priest was wont every year once (see c. 7. 27.) on the great day of expiation, to officiate and offer up yearly the same kinds of sacrifices, bul­locks, &c. none of which have power to free the conscience from the guilt, or the offender from the punishment of sin.

12. But this man, after he had offered one sacrifice for sinshath for continuance [...]ate [...] see v. 14. for ever, sate down on the right hand of God,]

Paraphrase 12. But Christ having by his own death made one com­plete sacrifice, which will suffice for the sins of all the world, without need of repeating it, (sealing to all that shall ever live [...] a covenant of mercy and remission upon repentance) hath ever since continued at the right hand of God, and shall doe so for ever,

13. For the time to come [...] From henceforth expecting till his enemies be made his foo [...] stool.]

Paraphrase 13. Exercising his regal office in mens hearts, and meaning to exercise it also over sin and death it self, in abolishing or subduing them both in the re­surrection.

14. For by one offering he hath perfected for ever them that are sanctified.]

Paraphrase 14. For that one offering of his in his death hath done the whole work, once for all completely, for all obedient Christians, all sanctified disciples of his (that having the intercession of Christ in heaven, the sen [...]ing the Spirit, &c. adjoyned with it, which are the grounds of fur­nishing us with all grace, &c.)

15. And the holy Ghost also be [...] us witnesse, [...] Whereof the Holy Ghost also is a witnesse to us, for after that he had first said [...] said before,

16. This is the covenant that I will make with them after those daies, saith the Lord, I will put my laws into their hearts, andupon [...] in their minds will I write them:

17. And their sins and iniquities will I remember no more.]

Paraphrase 15, 16, 17. And of this the Scriptures of the Old Testament doe testifie; for after he had premised, as the first thing promised in his covenant, the writing his laws in their hearts and on their minds, and revealing his will, and giving them his sanctifying grace for the reforming of their wicked lives, he then adds as a second part of his covenant, the free pardon of all the sins and transgressions of their former life, whatsoever they have been.

18. Now where remission of [...]hese is there is no more offering for sin.]

Paraphrase 18. And this being done once for all, there is no need of any farther sacrifices, or Judaical observances, for which some of you doe so zealously contend.

19. Having therefore, brethren,liberty [...] boldness to enter into the holiest by the blood of Jesus,]

Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced, and the benefit of it being to us so great, even to give us liberty (see Joh. 7. a.) to approach unto God in prayer, and apprehension of his promises, to have title to heaven it self, through what Christ hath purchased for us,

20. Which he hath conse­crated for us a new and living way by the ve [...], [...] By a new and living way which he hath consecrated for us, through the veile,that [...] his own flesh [...] that is to say his flesh, [...]

Paraphrase 20. (Which confidence and liberty to enter he hath helped us to by a way never known before, and that a clear or living way, in opposition to the dead shadows and rudiments under the Law, which, I say, he hath helped us to, by passing himself from the outer to the inner tabernacle, from this life to another, breaking through the veile or partition between them, that is, through his flesh, being fain to die before he entred heaven)

21. And having an high priest over the house of God.]

Paraphrase 21. And having one that intercedes for us at the right hand of God, and that hath taken upon him the whole care of his Church, and of every faithfull servant of his that shall adhere and keep close to him,

22. Let us come to him in fulness of faith, [...] Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.]

Paraphrase 22. Let us serve and wor­ship him unfeignedly, being fill'd with faith (see note on Luc. 1. a. and h.) and having reformed our wicked lives in sincere resolution of heart, (without which there is no more recep­tion to be hoped for at God's hands, Isa. 1. 15. then under the law there was liberty to come into the congregation for them that had to uched any impure thing, till they were sprinkled with water by the priest) and having our actions washed and pure also.

23. Let us hold fast the profession of thehope [...] faith without wavering, (for he is faithfull that promised.)

Paraphrase 23. Let not all the afflicti­ons and dangers that can ap­proach us, move us so much as to waver in our Christian profession, which having the hope of eternal life joyned with it, is fortification enough against all the terrors of this world, having God's fidelity engaged to make good the promise to us.

24. And let us consider one another to provoke unto love and unto good works;]

Paraphrase 24. And let us weigh and consider all advantages that we can have upon one another, to provoke and excite one another to charity, and all actions of piety, (such as are joyning in the publick service, ver. 25.) whensoever we see any thing of fainting or growing cold in any;

25. Not forsaking the assembling of our selves together, as the manner of some is but exhorting one another: and so much the more, as ye see thea day ap­proaching.]

Paraphrase 25. And not suffer our selves to proceed so farre to­ward defection, as to give over the publick assemblies, (the forsaking of which is not onely deserting of the publick profession of Christ, but also of the means of growth in grace) but stire up one another to the performance of this and such other duties of confession toward Christ, by this argument among others, that now their deliverance from the persecutions which so discouraged them is near at hand, (by reason of the destruction of the enemies of the crosse, the Jews and Gnosticks, that have caused all these persecutions) which therefore would make it unreasonable for them now to give over their constancy, and lose all, when they are so near the end of their voyage, (see Rom. 13. 11. and Jam. 5. 7, 8.)

26. For if we sin wilfully after we have received the knowledge of the truth, there remaineth note b no more sacrifice for sins,

27. But a certain fearfull looking for of judgment, andburning of fire [...] fiery indignation, ready to [...] which shall devour the adversaries.]

Paraphrase 26, 27. For if we obsti­nately commit such a sinne as this, defection from Christ, and forsaking Christianity (as they that forsake the pub­lick assemblies are in danger to doe) after once receiving it (see note on Mat. 12. h.) there is no plea or apologie of ignorance or unwillingnesse for that; and consequently, as under the Law no sacrifices are to be offered for such, nor ever any for Apo­states, so now there is no way of remission which will be profitable for such, all that is to be expected is the judgments and wrath of God, such as are like to be sent out speedily to utter destruction, against all such enemies of Christ, (see note on 2 Per. 3. g. and Heb. 6. b.

[Page 751] 28. He that despised Moses Law, died without mercy, under two or three wit­nesses.]

Paraphrase 28. He that offended will­fully, and so capitally, under Moses's Law, was not capable there of any mercy, but the thing being proved against him by competent testimony, he was to be put to death.

29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the blood of the Covenant wherewithhe hath been— [...] he was sanctified,a profane thing [...] an unholy thing, andhath re­proached [...] hath done de­spight unto the spirit of grace?]

Paraphrase 28. How much sadder then will his condition be judged to be, who against all light and conviction received, and formerly assented to, shall thus fall off, and by doing so, joyn with those Antichristian Gnosticks, and Jewes the crucifiers of Christ, and enemies of Christi­ans, which have despised Christ, as vile, and nothing worth, yea as one that died as a malefactor, and so his blood no better then unclean, profane blood, not such as will bring any benefit to us, (as it was designed to doe) and scorn and reject the Go­spel it self, revealed to us by the Apostles, authorized thereto by the descent of the Spirit on them, and other mercies in it so graciously bestowed on us?

30. For we know him that hath said, Vengeance belongeth unto me, I will re­compense, saith the Lord: and again, The Lord shall judge his people.]

Paraphrase 30. For we know it is the Lord that said, Vengeance, &c. and again Psal. 135. 14. that God will avenge his people, (his Church) and consequently will avenge the cause of those which now suffer among you, against their persecutors, in his time, if you can patiently wait for it.

31. It is a fearfull thing to fall into the hands of the living God.]

Paraphrase 31. To which purpose you may be armed with this consideration, that 'tis not near so formidable a thing to be persecuted and punished by mortal men, as by him that lives for ever: see Mat. 10. 20.

32. But call to remembrance the former daies, in which after ye were illumina­ted, ye indured a greatcombate [...] [...]ight of afflictions;]

Paraphrase 32. Now that the being persecuted for Christianity should bring you to this defection, there is no reason, considering how, when you did first receive the faith, (see Rom. 13. 11.) ye indured afflictions courageously (and therefore ought not now at last to fail in any reason, lest you lose the fruit of all that)

33. Partly whilest ye were made a gazing-stock both by reproaches and affli­ctions, and partlybeing made par­takers of those which so lived [...] whilest ye became companions of them that were so used.]

Paraphrase 33. Suffering most coura­geously and notoriously your selves, and shewing your fellow-feeling and common concernment with them that were thus afflict [...]d.

34. For ye hador a fel­low-feeling with priso­ners, for the King's MS. reads [...] compassion of me in my bonds, and took joyfully the spoil­ing of your goods,knowing that you have in your selves [...] knowing in your selves that you havea better being in heaven, and an abiding one, [...] in heaven a better and an enduring substance.]

Paraphrase 34. For (first to the lat­ter of them, see note on Mat. 7. [...].) you expressed your sense of my sufferings (and perhaps of many others that were in like manner imprisoned) in mourning for me, and relieving me; and (for the former) ye parted with your worldly wealth, which was violently torn from you, with perfect patience, nay rejoycing that you were thought worthy to suffer for Christ's sake, and considering, and assuring your selves that such sufferings as these yield you (and will bring you by way of reward) a more valuable and durable kind of wealth, eternal blisse in heaven.

35. Cast not away therefore yourboldnesse [...] confidence, which hath great recompence of reward.]

Paraphrase 35. Having therefore in­dured so much upon these grounds of the certain retribution that all your sufferings bring with them, be not beaten out of your fearlesnesse (see note on Joh. 7. a.) and patience and Christianity at last.

36. For ye have need of patience,that having done [...] that after ye have done the will of God, ye might receive the promise.]

Paraphrase 36. For Christianity be­ing a life of faith and hope, fastned on future promises, both those of this life, release from persecutions, and those of another life, eternal blisse, which will not be had till we have done what God appoints us in the interim to doe or suffer, 'tis clear that patience is necessary for all Christians at all times, and particularly for you at this.

37. For yeta very little while [...] a little while, and he thatcometh [...] shall come will come, and will not tarry.]

Paraphrase 37. For the time is now very near at hand, that Christ (see note on Mat. 11. a.) shall come as a judge to destroy the enemies, and as a reliever to rescue all faithfull disciples (see note a.) and though you may think he hath stayed-something long, yet now he will come very speedily to that work.

38. But [...] Now the just shall live by faith:And if he draw back or slink a­way [...] But if any man note c draw back, my soul shall have no pleasure in him.]

Paraphrase 38. Mean while the true constant Christian shall by the strength of his faith live, and hold out against all these terrors, sustain himself by his faith (see Rom. 1. 17.) and he that doth not so, but is affrighted and driven by afflictions out of his hold and profession (as now ye are like to be) God will certain­ly reject and hate such a man, never accept of such temporary obedience.

39. But we are not of them who draw back unto perdition: but of them that believe to the note d purcha­sing, acqui­ring, finding, saving of the soul.]

Paraphrase 39. But as Christ told his disciples, that in times of per­secution he that would save his life should be the most likely to lose it, and he that would venture the utmost for Christ's sake should be most likely to thrive, and secure himself even in this world; so it is likely to be at this time: and so I may say it with comfort of all true faithfull constant Christians, that we doe not mean to forsake Christ, or fall off to the Gnostick compliances, which in stead of delivering will prove the certainest way to ruine, but to stick constantly to him, as the likeliest way to preserve us here, and the only way of securing us to eternity, whether to save our lives, or our souls.

Annotations on Chap. X.

a [...]V. 25. Day approaching] The notion of [...], the day of Christ, and [...], day, and [...], coming of Christ, and [...], kingdome of God, and many the like, signifying that famous destruction of the Jewes, hath been often mentioned. The other phrases have been gathered together from their dis­persions through this book, Note on Mat. 3. c. Mat. 24. b. c. &c. Now for this of [...], day, or [...], day of Christ, although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained. The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh, and I will gather all nations against Jerusalem to battel, and the city shall be taken, &c. and so in many places of the Old Testament: and accordingly in the New, Luk. [...] 17. 24. The Son of man [...], in his day, that is, when he comes to destroy Jerusalem; so Mat. [...] 24. 36. [...] of that day and hour, that is the punctual time of this destruction (not of the day of the last judgment, but of somewhat that was to come in that age, V. 34.) knows no man. So Luk. 17. 30. [...] the day wherein the Son of man shall be revealed; [...] & v. 31. [...] in that day; and c. 19. 40. [...] [...] the daies shall come in which thy enemies shall cast a trench. [...] So Act. 2. 20. [...], the great and conspicuous day of the Lord, [Page 752] from which stone of the Jewes should escape, but on­ly the believers: In which place, as 'tis cited out of Joel, 'tis observable that there is first mention of the last daies, v. 17. (which as the Jewes render the daies of the Messias, so Peter interprets the time after the resurrection of Christ, in which the Spirit was poured out) then of this great day v. 20. which is as it were [...], the last of the last, fourty years after his resurrection, in which Judaea was to be laid wast. So 1 Cor. 1. 8. the day of the Lord Jesus, agreeable to the [...], revelation of the Lord Jesus, ver. 12. both of them denoting this time of judgment on unbelievers, and deliverance of the faithfull: See also chap. 3. 13. So 1 Thess. 5. as [...] and [...] times and seasons, v. 1. referre to this matter (as, the time is come, [...] Ezech. 2. 7.) so [...], the day of the Lord cometh as a thief (the same that is said of it 2 Pet. 3. 10.) belongs to this matter also. So 2 Thess. 1. 10. In that day. So here [...], the day approaching, as Luk. 21. 8. [...], the season approacheth, or as Joel 2. 1. [...], the day of the Lord is come, it is nigh at hand. [...] So the [...] day dawning is that day of judgment to the Jewes, and deliverance to the believers among them, 2 Pet. 1. 19. (see Note g.) And that this phrase should thus signifie will not be strange, when it is considered that in all languages and idiomes, the word Day signifies judgment here on earth. So [...] 1. Cor. 3. 13. the day shall declare, that is, [...] the judgment, or trial; and [...], man's day, 1 Cor. 4. 3. that is, the judgment of men: so dies in Latine, diem dicere, to implead, and in Eng­lish a daies-man, an umpire or judge (see Note on Mat. 3. c. and Mat. 24. b.) That this is the meaning of this place will appear by the scope of the place, which is, to comfort them which were ready to fall off from Christianity, upon the continued persecutions of the Christians by the Jewes, among whom these Hebrew Christians lived, as will appear in the story, Act. 11. 19. & 1 Thess. 2. 14. the approach of whose destruction must consequently be matter of comfort to them that had suffered long, and so of keeping them from falling away, (see Note on Rom. 13. c.) And se­condly, 'twill appear by the plain words that follow to this very purpose, [...] to sustain their patience, v. 37. Yet a little while, and he that cometh, [...], that is, Christ, which hath promised to come to their pu­nishment and your relief, will come, (and that notes this particular, the destruction of the Jewes, which is called his coming, Mat. 24) [...], [...] , and he will not tarry, that notes the [...], the approach of that day. And to this purpose to confirm men in patient expectation of this, without all disheartning by the delay, follow all those examples of Faith, c. 11. in which it appears that many depended by faith on per­formances of promises to their posterity, which were never performed to themselves personally, and so might very well fortifie the Hebrewes for an expectation of a farre shorter time, it being now very near at hand. The same is expressed, when it draws nigher at hand, by [...], [...] 1 John 2. 18. the last hour.

b [...] &c. V. 26. For if we sin wilfully—] What is meant by this phrase, [...], Sinning wilfully after receiving the acknowledgment of the truth, must be collected by a brief survey of every part of the phrase. First, [...] to sin, [...] as it signifies in general any kind or sort of sin, not only deliberate, but of ignorance, or passion, or surprise, and again not only an act, but hab [...]t or course of sin, (and is to be determined to either by the Context in any place,) so in many places it appears to signifie the great sin of Apostasie: so c. 3. 17. and is applied to the Apostate Angels 2 Pet. 2. 4. And so here sure it must signifie the sin here spoken of, ver. 23, and 25. being the not retaining, that is, forsaking, the profession of their hope; that is, the Christian professi­on, and [...], [...] forsa­king the assemblies of publick worship, &c. which though done upon the motive of fear, to avoid perse­cution, yet was an Apostatizing from the Christian course, and that no suddain, passionate, but weighed, deliberate act and course, and is therefore defined ver. 38. [...] to be an [...] a drawing back to perdition, an Apostasie from the Christian profession, a preferring the advantages of the world, the preser­ving their own present safety before the service and worship of God, and privileges belonging to it; and accordingly this sin of these forsakers is elsewhere ordi­narily express'd by loving the world, and the things of the world, in opposition to, and exclusion of, the love of the Father, loving of pleasures more then of God, ser­ving of the belly, &c. and 'tis known of these Gno­sticks, that as they renounced the Christian profession, so they joyned with the enemies (called here [...] adversaries v. 27.) against the Christians, and to save themselves calumniated and persecuted others. Now this sin thus considered is here farther express'd to be so by the mention of their former acknowledgment of the truth. and by their continuing in this course [...] wilfully after the acknowledgment of the truth. [...] That may be taken in a double notion: First, to signifie the commission of this sin after the acknowledgment of Christianity in general, after having received the faith, and obeyed it (which must necessarily deprive them of all excuse of Ignorance or Involuntarinesse) as, 2 Pet. 2. 21. [...], ha­ving acknowledged the way of righteousnesse, and then [...] to turn, clearly signifies. And this 'tis certain is contained here: for they that thus forsook the as­semblies, and drew back, were the [...], the just, v. 38. But, I suppose, there is yet a farther notion of it, which must be added to this, the doing this con­temptuously against the Apostles doctrine and admo­nition, concerning the infusions of the Gnostick-here­ticks, and consequently a casting off the authority of the Apostles and Governours of the Church, who acted in power of the Holy Ghost; and they that thus disobeyed, were look'd on and dealt with as heathens and Publicans, desperate and incorrigible, Mat. 18. 17. Thus saith Photius, [...] [...] [...], There is great difference between sins committed out of ignorance, and wicked practices committed in knowledge and with contempt, Epist. p. 386. And that this was it, appears, not only by the exhortations and admonitions of the Apostle through this whole Epistle, Take heed, brethren, that there be not in any of you an evil heart of unbelief in depar­ting, or Apostatizing, from the living God, ch. 3. 12. and by his laying before them the examples of the murmuring and provoking Apostatizing Israelites, which lost their Canaan, and by foretelling the like vengeance that would suddainly fall on them, if they did thus depart; but also by one end or consequent of their forsaking their Church-meetings, contemning and rejecting the exhortations and admonitions of their Governours, for which, among other things, these meetings were ordained. And this seems to be here no­ted by mention of the [...] but exhorting, [...] which was especially the Governours office, and which they that forsook the assemblies did forsake al­so and did not submit themselves to it. And then they that thus sinn'd [...] wilfully after the having received this acknowledgment of the truth, were they that did contemptuously forsake and cast off the Chri­stian yoke, which they had once submitted to, and that is the character of Apostates. Adde to th [...] [...] consi­deration of v. 28. where, parallel to the [...]ate of the [Page 753] person here, [...] is set [...], Any one that despiseth, or setteth at nought, Moses Law, the man that will doe presumptuously, and will not hear­ken to the Priest, or to the Judge, Deut. 17. 12. such an one, as when his fact is competently proved against him, he must die without mercy: And that is also the meaning of the [...], [...] there remains no longer any sacrifice for sin. It is such a sin for which the High-priest among the Jewes was not allowed to offer sacrifice for expiation. [...], saith Josephus, l. 2. cont. Apion, there was no deprecating, no possibility of averting the punishment of death which belonged to such. Accordingly we see the practice in Maimonides (in the title of dressing ob­lations, cap. 3. num. 3, 5.) that no sacrifice should be made for Apostates, though for Ethnicks there might. So again appears v. 29. [...] by [...] [...], trampling on the Son of God, that is, contemptu­ously using him, as these Apostatizing desertors did, counting the blood of the covenant an unholy thing, [...] (as Ezech. 22. 26. to the Priests [...] violating Gods Law, is added their profaning Gods holy things) con­temning the Covenant sealed by the blood of Christ, by which they have obliged themselves to adhere to him, [...] and contumeliously using the Spirit of grace, that is, again despising and throwing away those pretious advantages of the Spirit of God which had been be­stow'd upon them, but now are repell'd and rejected by them, as in the Canons of the Councils, they that have undertaken the office of Church-widows, and af­ter marry, are said to do [...] despite to the grace of God: (see Conc. Wormac. cap. 45.) for which S. Paul hath casting off their first faith, 1 Tim. 5. 12. By all which appears what the nature and aggravations of this sin was, A forsaking the Christian orthodox, and going over to the heretical Gnostick way, which was a down­right Apostasie from Christ to Antichrist. And for such an one the punishment is figuratively express'd by, there remains no farther, or no longer, sacrifice for sins: that is, either the blood of Christ trampled on by him, v. 29. will not prove beneficial to him, and so, because there is no other sacrifice, he is capable of no mercy; or else the prayers and oblations of the Church, which are used for those that they have any hopes of, belong not to him. See Note on chap. 6. b. and 1 John 5. c.

c Note: [...] V. 38. Draw back] What is here meant by [...] we have two waies of discerning; first, by con­sidering the word in the few other places of the New Testament: Act. 20. 20. [...] [...], I did not withdraw, or hold back, from declaring to you any of those things that were profitable for you, and almost in the same words and sense v. 27. [...], &c. I did not withdraw, or withhold, my self from declaring to you the whole counsel of God. So in Pha­vorinus, [...] hiding himself, getting out of the way, and [...], the word used c. 12. 25. for detractare, to get off from any employment, to be unwilling to enter upon it, to hang back, [...] to refuse; so [...], Gal. 2. 12. he slunk away, withdrew himself, got out of their company, and that as an effect of fear, [...], &c. fearing the Jewish Christians. So Phavorinus again, [...], and [...], fear­ing, running away. And so here the matter of the dis­course being exhortation and encouragement to con­stancy in the Christian profession, in despight of all the terrors and assaults that lay on them from the Jewes at that time, and that upon constant expectation of re­ceiving a rich reward, deliverance here within a while, if they live and continue constant, and eternal blisse in another world, for all that they could suffer here, (which is the meaning of the [...] confidence, [...] &c. ver. 35.) it will be most agreeable that the just man's living by faith in the beginning of v. 38. should be his patient, cheerful, constant continuance in the Chri­stian profession, meerly upon the strength of the pro­mises that are made to courage and constancy, the pro­mised deliverance in this, v. 36, & 37. and eternity in another world: and contrary to that, the [...] drawing back here, and [...] v. 39. must needs be a fainting in the course, a pusillanimous falling off, a detractation or failing in point of perseverance, caused by fear or pusillanimity. And this will likewise appear by a second medium, by looking into the prophet Ha­bakkuk, ch. 2. 4. from whence 'tis clear those words immediately precedent are cited, [...] [...], the just shall live by faith. If that place of Habakkuk be observe carefully in the Septuagint and the Hebrew, it will not be improbable which some have surmised, that the Septuagint read the Hebrew words a little otherwise then now we read them; not [...], arrogans fuit, was lifted up, as we read in the beginning of the verse, nor [...] his soul, but [...] for the former, and [...] my soul for the lat­ter. Now the word [...] which they are surmised to have read there, is perfectly answerable to the [...] here (as the [...] my soul is rendred here [...] my soul, otherwise then the Hebrew there will re­gularly bear it) for the Hebrew signifies primarily te­xit, covered, (and so [...] was rendred by [...] being hidden, out of Phavorinus) and then al­so it signifies turbatus fuit, was frighted, or troubled, (which they that are, slink, or hide themselves out of the way.) So Isa. 50. 20. Thy children [...], the Chaldee reads, were troubled, the Septuagint, [...] were in distresse or great fear; and Jonah 4. 8. 'tis rendred [...] was ready to faint; and so Am. 8. 13. the Targum explain it by [...], they shall be weary, or faint, and so in other places, the Septuagint render it by [...] fainting or failing: and so the Septuagint, if they read as is surmised, will seem to have taken it in Habakkuk, He that falls off, or faints, the cowardly or fearful, my soul doth not like him. But others that have considered that place in Habakkuk, conceive the ordinary Hebrew reading may be well retained, the word [...] being of the same sig­nification with [...] Jonah 4. 8. [...] & defecit, and so Isa. 51. 20. [...] thy sonnes have fainted. Thus Rabbi Tanchum renders it by withdrawing him­self, being far removed, and that is all one with our notion of [...]. And the Arabick word which is answerable to it signifies negligere, aliò animum avertere, to neglect, to turn away his mind; and so that is agreeable also. Thus [...], which in the latter part of the verse ordinarily signifies right, is frequently rendred [...] pleased, and so is all one with [...] and then [...] his soul may be retained also, mean­ing Gods soul, from whom he averts, which therefore the Septuagint thought fit to expresse by [...], my, that is, Gods soul, in like manner as they have done Psal. 5. 9. where the Hebrew hath, his strength, and they read [...], my strength. See Mr. Pocock Miscell. p. 45. And all this sets down the true notion of the word in this place, thus; But if he that should live by his faith, shall cowardly withdraw himself from the publick worship of Christ, v. 25. (as Ignatius faith they did which had received the infusions of the Gnosticks, [...], Ep. ad Smyrn. they abstain from the Eucharist, and from pray­er, that is, publick assemblies, and exhorts them to mend that fault, [...], ad Polyc. Let there be more frequent assemblies, and so again ad Ephes.) if they withdraw from the [...], [...], the patient, magnanimous encounter of af­flictions, v. 32. from the [...] or confident professi­on of the truth, v. 35. (in expectation of the future [Page 754] reward) from the [...] patience, and doing the will of God, v. 36. and from the faith, v. 38. Whereby we depend securely on the promises of Christ, with confi­dence that they shall be performed to us, If, faith the Author, the just, the Christian prove thus pusillani­mous, hang back from this performance of his duty, if by afflictions he be disheartned and terrified, Gods soul hath no pleasure in him, he is utterly rejected and disliked by God. [...] And thus, v. 39. [...] towardise is directly set opposite to [...] faith, as [...], saving the soul, or life, to the [...] destructi­on or loosing of it.

d Note: [...] V. 39. Saving of the soul] The word [...] signifies acquiring, purchasing, getting, possessing. So [...] purchasing of glory, 2 Thess. 2. 14. [...], purchasing, or acquiring, of sal­vation, 1 Thess. 5. 9. But Phavorinus, who hath that notion of it, gives us also [...], saving, delivering; and so being here set opposite to [...] destruction, and joyned with [...] of the soul, or life, it seems most probably to signifie as [...] to possesse the soul, Luk. 21. 19. (which is the same with [...] saving the soul here; so saith Phavorinus, [...], possessing is purcha­sing) is [...] to save or preserve the life, Mar. 8. 35. Luk. 9. 24. See Note on Eph. 2. d. 1 Pet. 2. c.

CHAP. XI.

1. NOW Faith is theconfident expectation note a substance of things hoped for, theconviction, [...] evidence of things not seen.]

Paraphrase 1. And that you may know to what your being Christians, and your professing the faith of Christ, obligeth you in this matter, you may consider what Faith is, a confident dependence on God for the performance of his promise, a being convinced of the truth of those things of which we have no ocular or sensible demonstration.

2. For by it the Eldersreceived a testimony [...] obtained a good report.]

Paraphrase 2. And that you may not look on this faith as a new and a strange thing, ye may through all times see the examples of it among pious men, which may excite you to the practice and exercise of it at this time, now you have so much need of it, ch. 10. 36. For indeed ye may ob­serve that this was it by which the Antients or Fathers of the Old Testament received a testimony of Gods approbation of, and respect unto them.

3. Through faith we understand that the worlds were framed by the word of God, so that things which are seenwere made not were note b not made of things which do ap­pear.]

Paraphrase 3. One act of faith it is, by which we rightly appre­hend the omnipotent power of God in creating the whole world, heaven and earth, meerly by a word, saying, Let there be light, &c. and there was light: and so by the same act of faith we see God can and doth produce effects quite distant from the ordinary course of nature, for so all this visible world was framed, not out of things conspicuous to our eyes, as now a man of a man, a tree from a kernel, &c. but by the meer command of God out of nothing, or out of the earth, which is described as an invisible Chaos of confusion, Gen. 1. 2. (And then why may we not believe God's promise in the like manner at this time, that he is able to bring you deli­verance out of your present persecutions, upon your continuing constant unto him, by those ways that are least discernible to you, meerly by acts of his own power and wisdom?)

4. By fai [...]h Abel offered unto Goda sacrifice exceeding that of Cain [...] a more excellent sacrifice then Cain, by which he obtained witnesse that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.]

Paraphrase 4. Another act of faith it was (appliable also to your present purpose) which was discernible in Abel, who offered to God the firstlings and the fat, Gen. 4. 4. that is, the best and fairest that he had in all his flock, whereas Cain did not proportionably, but only brought of the fruit of the ground (without any choice of the best) an offering to God, v. 3. This Abel certainly did upon a belief of Gods essence and attributes, and a consequent love of him, willing to give him that which is most precious; (and parallel to that is the faithful constant Christian now, that will lay down his life for Christs sake, suffer any thing, part with all that is most precious) and from this faith it was that God pronounced him a righteous person, and expressed his approbation of his sacrifice; and from this it was that God said of him that his blood cri­ed from the ground, when he was dead, intimating that he had then a life with God, who was able to speak to him (see Philo, li. Pejorem insidiari meliori) and that God would avenge his blood, and the blood of all such upon their persecutors.

5. By faith Enoch was translated that he should not see death, and was not found, because God had translated him: for before his translation he had this te­stimony, that he pleased God.]

Paraphrase 5. By faith Enoch did that which was acceptable in the sight of God, and was rewar­ded by God by being translated to heaven, in stead of dying (And that signifies that they that walk and persevere in the ways of God, when they goe out of this world, they are never the worse for it, they are removed to a place of endlesse blisse.)

6. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.]

Paraphrase 6. And this acceptation of God was a proof that he had faith, for otherwise his actions could not have been acceptable to God; for without believing the power, and wisdome, and justice of God, 'tis impossible to doe any thing that can please God, or be rewarded by him: For he that undertakes the ser­vice or worship of God in any kind, must believe that he is God, and that he rewards all his faithful servants, that doe what they are enabled to doe toward the search and performance of his will. And he that doth believe this, what should ever tempt him to forsake or disobey him, when his sincere, faithful performances, how dear soever they cost him here, are sure to be abundantly rewarded by God, and his forsaking and falling off to bring judgments and ruine upon him?

7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to thedelivering of his hous­hold [...] saving of his house; by which he condemned the world, and became heir of the righteousnesse which isaccording to [...] by faith.]

Paraphrase 7. A like example of faith we have in Noah, who belie­ving the threats, and heeding the warning of God that foretold the drowning of the world, and assuring himself that God would destroy and drown the wicked of that age, and preserve him and his family (an embleme of the Church of faithful obedient Christians) did accordingly so fear the judgment of God denounced against the wicked, and believe Gods command of making an Ark for himself and his fa­mily, that he set presently to making of that Ark, by that means to save both himself and his family from the Floud (Parallel to which is your belief of Gods threats and commands, and making use of that way of securing your selves which Christ hath directed you, a careful obedience, and close adhering to the commands of Christ in this time of approaching destruction;) and thus as a Prophet he foretold, and brought upon the whole world of sinful men an universal destruction, and himself was left the only possessor of the earth, had it all for an inheritance to him and his posterity, and no question had the happinesse of another world, as a reward of his pious fear and faith in God, and the actions which he did out of that principle.

8. By faith Abraham, when he was called to goe out into a place which he should afterward receive for an inheritance, obeyed, and he went out, not know­ing whither he went.]

Paraphrase 8. A like act of faith was Abrahams obedience to Gods command of leaving his Country, and going whithersoever God should direct him, not knowing whither it was, only receiving a promise from God, that his posterity should be the possessors of that place whither he was appointed to goe, but no way assured that himself should ever be owner of any part of it.

[Page 755] 9. By faith he sojourned in the land of promise, as in a strange countrey, dwel­ling in Tabernacles with Isaac and Jacob, the heirs with him of the same promises.]

Paraphrase 9. And accordingly a like act of faith it was in him, that though he sojourned in that land which was promised him, in the same manner as he should if he and his seed had had no­thing to doe with it (he and his sons and his sons sons dwelling in it in Tabernacles, erected for a transitory passage through it, and not in houses, as in a place of possession, and thus they lived all their lives long till Jacob was removed into AEgypt) yet he firmly believed that his seed should possesse that land, and was himself very well satisfied without it;

10. For he looked for a City which hath foundations, whose builder and ma­ker is God.]

Paraphrase 10. Upon this ground of Christian faith, that God had for him an abiding firm building, which after a pilgrims life expected him in another world, (see 2 Cor. 5. 1. & Heb. 12. 28.) and would plentifully reward all his obedience, though he had no other reward to receive in this life.

11. Through faitheven [...] also Sarah her self received strength to conceive seed, and was delivered of a child when she was pastage, because she judged him faithful who had promised.]

Paraphrase 11. By the like belief and relying on Gods power and providence, against all proba­bilities to the contrary, Sarah being both barren, and of an age past child-bearing, did not only by her handmaid Hagar, but of her own womb, and that by Abraham, when he was very old also, receive strength to conceive and bring forth a son, having no ground to believe this, or hope it possible, but that God had promised it, and she was confident he would not break his pro­mise, but perform it.

12. Therefore sprang there even of one, and himdead in these res­pects [...] as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.]

Paraphrase 12. And as the reward of their faith of this, they be­came so fruitful, that from one Abraham (called by that title of One, Mal. 2. 15.) and that at a time when he was past power of getting children, there yet came a most numerous progeny, according to the promise of God made to him, and laid held on and depended on by his faith.

13. By or ac­cording to faith all these died [...] These all died in faith, not having received the promises, but having seen them afar off, note c and were perswaded of them, and embraced them, and confessed that they were strangers andsojurners on the land [...] pilgrims on the earth.]

Paraphrase 13. And this his nume­rous posterity did not, till the time of Joshua, come to en­joy this promised land of Canaan; only as Abraham went on cheerfully, as believing that four hundred years after the promises should be performed to his seed, so did they comfort themselves with the assurance that their posterity should enjoy them if they did not, and meanwhile calling themselves guests and strangers in that promised land, Gen. 23. 4. and 47. 9. and not possessors of it: (which is an inforcement of that constancy which is now called for of Christians in persecution, upon strength of that promise of the approaching coming of Christ to rescue them, which in case it should not come in their daies, yet being so sure to come to their posterity, so much sooner then the Canaan came to Abrahams posterity, this may be matter of saith and encouragement to Christians as reasonably as the assured expectation of those promises was to Abraham and his posterity.)

14. For they that say such things declare plainly that they seek a Country.]

Paraphrase 14. And this language of theirs, calling themselves sojourners in Canaan, and not possessors of it, signifies that they did not think themselves at home, but that they were in pursuit of a Country.

15. And trulyif they had mentio­ned [...] if they had been mindful of that country from whence they came out,they had [...] they might have had opportunity to have returned.]

Paraphrase 15. And that not their own Country Chaldaea, from whence Abraham first went out upon Gods command, for he and his posterity had many seasons to have gone back thi­ther, if that had been the Country they look'd after.

16. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for he hath provided for them a City.]

Paraphrase 16. But now 'tis clear that the Country which they profess'd to expect, was that promised to their posterity, which being not come till after this life of theirs, was a type of heaven: and in having made this provision for them, God is most justly said to be the God of Abraham, &c. for whom he made so rich a preparation, destining the land of Canaan, and in that a famous City Jerusalem (though it was not yet imaginable how it should be built) for their posterity, and in that mystically foreshewing an eternal City and Kingdome, the Canaan and Jeru­salem above, which they should have which continued constant to Christ, and obtained not the promises in this life.

17. By faith Abraham when he was tryed offered up Isaac, andhaving admitted or entertai­ned the promises he [...] he that had received the promises offered up his only-begotten son;

Paraphrase 17. Another eminent act of faith it was in Abra­ham, that upon Gods com­mand to sacrifice his only son Isaac, he presently and readily obeyed, took him and carried him to the Mountain, and was ready to have offered him up, if God had not stopt him: and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him, and having no other son but this from whom they should spring, nor possibility in nature, nor promise above nature, that he should have any more children, but a plain affirmation that this people, which should be counted his seed, to whom the promises belonged, should come from Isaac, he did yet absolutely obey that com­mand of Gods, in resolving to kill that son on whom all those promises depended, and yet never doubted of the performance of the promises,

18. Of whom it was said, that in Isaacshall the seed be called to thee, [...] shall thy seed be called:]

Paraphrase 18. Another eminent act of faith it was in Abra­ham, that upon Gods com­mand to sacrifice his only son Isaac, he presently and readily obeyed, took him and carried him to the Mountain, and was ready to have offered him up, if God had not stopt him: and having entertained and embraced and firmly believed the promises of a numerous seed and people that should spring from him, and having no other son but this from whom they should spring, nor possibility in nature, nor promise above nature, that he should have any more children, but a plain affirmation that this people, which should be counted his seed, to whom the promises belonged, should come from Isaac, he did yet absolutely obey that com­mand of Gods, in resolving to kill that son on whom all those promises depended, and yet never doubted of the performance of the promises,

19. Accounting that God was able to raise him up even from the dead; from whencein a figure he had also received him, [...] also he received him in a figure.]

Paraphrase 19. Resolving with himself that rather then the promise should not be performed, which was made to him of a numerous posterity, to spring particularly from Isaac, God, who was able to raise from the dead, would so raise Isaac when he should have killed him, having withall a kind of pledge to assure him that he would doe that, because when he was conceived and born to him, it was a kind of coming from the dead, viz. from Sarahs womb, when she was past age of child-bearing, and from himself, who in this respect of getting children was mortified and dead also, v. 11, 12. (And this again is an example to encourage and confirm the faith of Christians, that in obedience to Christ they continue constant to death it self, or the utmost danger of it, knowing that God will performe his promises to them, yield them the promised deliverance, though they cannot imagine the manner how.)

20. by faith concerning things to come [...] note d By faith Isaac blessed Jacob and Esau concerning things to come.]

Paraphrase 20. An act of faith also it was in Isaac that, after that manner that is storied of him, he blessed his two sons Jacob and Esau, that is, prayed for bles­sings on them, nay, as a Prophet, foretold from God what should befall the posterity of each of them; first, assuring himself that the promise made to Abraham should be fulfilled in Jacob, Gen. 28. 4, 5. and so that what he had done, though through er­ror, mistaking Jacob for Esau, would yet certainly be performed to him by God, Gen. 27. 33, 37. And for Esau, he foretold also of his posterity, that at length they should be freed from their subjection to the Jewes, v. 39. which was a kind of blessing of him also, although it were not performed to him personally, but to his posterity many years after. (And the like faith will it be now in the Christians, that shall assure themselves that God will now blesse and preserve the faithful constant believers, give them deliverances from their pressures, although they be not yet present but future.)

21. By faith Jacob, when he was a dying, blessed both the sons of Joseph, and worship­ped upon [...] worshipped leaning upon the note e top of his staffe.]

Paraphrase 21. Thus Jacob, a little be­fore his death, rose and set himself up upon his bed, and leaning upon his staffe, (which was an embleme of faith) depending and relying firmly upon Gods promise, he prayed and worshipped God, and blessed prophetically Manasseh and Ephraim, foretold how God should deal with them and the tribes that sprang from them, after his and their death.

[Page 756] 22. By faith Joseph, when he died, made mention of the departing of the chil­dren of Israel: and gave commandment concerning his bones.]

Paraphrase 22. By the same faith, and assurance that God would make good this promise of giving Canaan to Abraham's feed, though 'twere not yet given, Joseph, before his death a little, mentioned the Israelites going out of AEgypt, and commanded that when they went, his bones should be carried with them; which argued his assurance, without all doubt, that they should possesse that promised land, and be delivered out of the AEgyptian thraldome that they were for some years to lye under.

23. By faith Moses, when he was born, was hid three moneths of his parents, be­cause they saw he was acomely [...] proper child, and they were not afraid of the Kings com­mandment.]

Paraphrase 23. Another act of faith it was in Moses's parents to break through all fear, to hide the child, and endevour to save him in spight of the King's bloudy law, having been assured from God that there should be born from among them one that should deliver them out of AEgypt, and judging by somewhat extraordinary in Moses's look, that he was that person thus promised them. (And a like act of faith it will now be, thus confidently to believe this promised delive­rance, and to act accordingly.)

24. By faith Moses,being grown big [...] when he was come to years, refused to be called the son of Pharaoh's daughter;]

Paraphrase 24. An act of faith it was in Moses, that when he came to age, he would not accept the honour of being adopted by Pharaoh's daughter;

25. Chusing rather to suffer afflictions with the people of God, then toto have the tempo­rary enjoy­ment or de­light of sin [...] enjoy the pleasures of sin for a season;]

Paraphrase 25. Chusing rather to en­dure any affliction that should fall on the Israelites, then to enjoy all the pleasures and advantages of a palace, with the guilt of that cruel sin of persecuting the children of God, which he could not escape doing, if he lived in that court, when he came to be of age;

26. Esteeming the reproach of Christ greater riches then the treasures in AE­gypt: for he had respect unto the recompence of the reward.]

Paraphrase 26. And counting that re­proach which Christ & Chri­stians endure now, and which the children of Israel, the anointed of the Lord, Psal. 105. 15. then endured in AEgypt, (being most reproachfully afflicted and oppressed) a far more desirable thing then all the wealth and power in AEgypt; looking upon the great difference of rewards between those two states in another world, wealth and greatnesse and persecuting Gods children being attended, as Dives, with flames, and affliction and reproach with heaven and blisse, like Lazarus. (And the like faith will it be in the Christian, to renounce all those secular advantages that the Gnosticks now promise men that will forsake the pure faith, and joyn with them in compliance with and assisting the persecutors; and rather to suffer any the sharpest persecutions from the Jews, then thus joyn and concur with them in persecuting the Christians.)

27. By faith he forsook AEgypt, not fearing the wrath of the King: for hewas con­stant [...] en­dured as seeing him who is invisible.]

Paraphrase 27. So after, it was also an act of his faith, and obe­dience to the word of God, delivered him in the bush, that, being threatned by the King, if he should ever any more mention the going out of the people of Israel, Exod. 10. 28. he went out from the King courageously, and having told Pharaoh that he would never treat with him more about it, he conducted the Israelites out of AEgypt, depending constantly on God, and as firm­ly, as if he had seen him present to secure and defend him. (And the like faith it is to confesse Christ now, be the danger never so great and imminent of doing so.)

28. Through faith he kept the Passeover, and the sprinkling of bloud, lest he that destroyed the first-born should touch him.]

Paraphrase 28. Another act of faith it was and obedience to God, in Moses, that he did that which he did about the Passeover, and sprinkling the side-postes of the door, to deliver by that means all the first-born of the Israelites: (by which was also typified the redemption wrought by Christ, and that which is now ap­proaching foretold and promised by him, that he that endureth to the end shall escape, that the believers shall be sealed and secu­red, before the destruction come out against this people, see Rev. 4. 7, &c.)

29. By faith they note f passed through note g the Red sea, as by dry land: which the AE­gyptians assaying to doe were drowned.]

Paraphrase 29. And an act of faith it was in the people of Israel, that they ventured into the Erythraean sea, and went through part of it, as if it had been firm ground; whereas the AEgyptians, persecuting and trying to follow them, were drowned. (And the like faith will now secure the constant sufferers, whilst their persecutors are overwhelmed and destroyed by the same means that gives them deliverance.)

30. By faith the walls of Jericho fell down, after they were compassed about seven days.]

Paraphrase 30. An act of faith it was in Joshua, and the people in obedience to him, to go about Jericho seven days together with the Ark before them, upon which followed the falling of the walls of it. (And the like in the Christians now, to trust confidently in God's deliverance, although they use no artifices, or secular policies, or means of their own to work it for them.)

31. By faith the harlot Rahab perished not with them thatobeyed not [...] believed not, when she had received the spies with peace.]

Paraphrase 31. An act of faith it was in Rahab, who had formerly been an Ido [...]atresse and an harlot, (and now kept an Inne or Victualling-house) to entertain the spies sent by the Israelites safe­ly, believing that God whom they worshipp'd to be the true God, whereupon she was saved alive, when the rest of the incredu­lous idolatrous people of that land were destroyed. (And the like faith will it be in them now that shall use all kindnesse and fidelity to the persecuted Christians, and the doing thus will be much a more probable way to secure them that doe it, then all the Gnostick treacheries and compliances with the persecutors.)

32. and why do I yet talk or speakly [...] And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephtha, of David also, and Samuel, and If the Prophets;

Paraphrase 32, 33. What need I give you any more examples of this matter? 'T were infinite to enlarge on this subject, to tell you all that might be said for your encouragment to trust God, and adhere constantly to him: such were the great champions of Gods people, who depending on Gods strength and blessing, constantly and fearlesly discharged their duty, and by Gods especial motion, and their obedience thereto, were raised up to govern the Israelites, and to fight discharged their battles for them, and to make conquests, Gedeon over the Madianites, Barak over the Canaanites, Samson and Samuel over the Philistines, Jephtha over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, Syrians: and all these by faith, (not thinking they should be able to vanquish them with­out fighting, but) fighting valiantly, and depending on God's promise and power to give them victories, with small as well as with great numbers, who again by faith lived godly and righteous lives, received great mercies from God miraculously, onely by the strength of his having promised it. And some of them, Daniel by name, (contained under the word prophets ver. 32.) obtained that miracle of mercy and deliverance from God, that the Lions, when he was thrown into their den, did him no hurt:

33. Who through faith subdued Kingdomes, wrought righteousnesse, obtained promises, stopped the mouths of lions,]

Paraphrase 33. What need I give you any more examples of this matter? 'T were infinite to enlarge on this subject, to tell you all that might be said for your encouragment to trust God, and adhere constantly to him: such were the great champions of Gods people, who depending on Gods strength and blessing, constantly and fearlesly discharged their duty, and by Gods especial motion, and their obedience thereto, were raised up to govern the Israelities, and to fight their battles for them, and to make conquests, Gedeon over the Madianites, Barak over the Canaanites, Samson and Samuel over the Philistines, Jephtha over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, Syrians: and all these by faith, (not thinking they should be able to vanquish them with­out fighting, but) fighting valiantly, and depending on God's promise and power to give them victories, with small as well as with great numbers, who again by faith lived godly and righteous lives, received great mercies from God miraculously, onely by the strength of his having promised it. And some of them, Daniel by name, (contained under the word prophets ver. 32.) obtained that miracle of mercy and deliverance from God, that the Lions, when he was thrown into their den, did him no hurt:

34. Quenched the violence of fire, escaped the edge of the sword, out of weaknesse were made strong, waxed valiant in fight, turned to flight the armies of the aliens.]

Paraphrase 34. Others were so favou­red by God, that the fire did them no hurt when they (that is, the three children) were cast into it; others escaped present danger of being killed by the sword, as David from Saul, Eliah and Michaiah from Ahab, the Jews in Hester from Haman; others were recovered from desperate discases, as Job and Hezekiah, others became wonderfully courageous in fighting, as Jonathan, &c. and routed the armies of the Heathen Canaanites, &c. very often.

[Page 757] 35. Women received their deadby resur­rection [...] raised to life again: and others were note h tortu­red not accepting deliverance, that they might obtain a better resurrection.]

Paraphrase 35. Some women (as the widow of Sarep [...]a, 1 Kin. 17. 21. and the Shunamitish woman, 2 Kin. 4.) had their children restored from death to life, upon their entertaining the prophets of God, cherishing and relieving Gods servants, Elias and Elisha: Others when rack'd and tormented for the acknowledgement of the truth, had no desire to be spared, but refused to be delivered when they might, meerly by the strength of faith, believing a resurrection to life eternal after death, and looked upon that as much more desirable then a present remission of torments. Thus the mother and seven children 2 Mac. 6. 19, 30. and ch. 7. 9.

36. And others had trials ofcontume­ties [...] cruel mockings and scourgings, yea moreover of bonds and imprisonment.]

Paraphrase 36. Others, as Michaiah and Jeremiah and the Mac­cabees, had patience tried by whipping, very reproachfull and painfull, others by shackles and imprisonment, and so Joseph in aegypt, and others.

37. They were stoned, they were sawn asunder,were burnt with hot rons note i were tempted, were slain with the sword; they wandred about in sheep-skins and goat-skins, beingin want distressed, ill handled, [...] destitute, afflicted, tormented:]

Paraphrase 37. Some were stened, as Zacharias; others sawn asun­der, (as Isaiah by Manasses, say the Jews) others burnt alive, or broiled, or run through with hot irons, as the Maccabees; others, very many, kill'd by the sword; others, the prophets that preached the coming of Christ, meanly assayed in skins, as Ezechiel, John Baptist, &c. being very poor, in great dangers, and meeting with very ill usage;

38. (Of whom the world was not worthy) they wandred in deserts, and in mountains, and in dennes and caves of the earth.]

Paraphrase 38. Used thus, as men that were too good to live in this wicked world, and accordingly others of them lived recluse and retired from the world, in deserts and hills, and caves of the earth.

39. And these all havingreceived testimony [...] obtained a good report through faith, received not the promise:]

Paraphrase 39. And all these valiant champions and servants of God last mentioned v. 36, &c. and before v. 8, 13. being much commended for their faith, did not in their time receive the promises made to Abraham, had no deliverance in this life from their persecutors:

40. God fore­seeing some­what better concerning us, that they might not be perfected without us, [...] God having provided some better thing for us, that they without us should not beK. made perfect.]

Paraphrase 40. God having determi­ned this as the time most congruous in his wisdome to give the utmost completion to all those prophecies and promises to send the Messias into the world, and, as a consequent of his resurrection from the dead, to grant us those privileges and advantages that the fathers had not enjoyed, a rest after long persecutions, a victory over all opposers of Christ's Church, that so what was promised to Abra­ham's seed, Gen. 22. 17. that they should possesse the gates of their enemies, being but imperfectly fulfill'd to the fathers, might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof.

Annotations on Chap. XI.

a [...] V. 1. Substance] The use of this word [...], both here and in the other places of the New Testament, will appear by observing the Greek rendring of the He­brew [...] and [...] from it. The word signifies to hope, and in Piel to expect with some confidence, and so to stay and wait for any thing, generally rendred by the Targum [...] and he expected, Gen. 8. 10, and 12. but sometimes by [...] ansi sunt, Ezech. 13. 6. they took confidence. Now this word Mic. 5. 7. is by the Greek translators rendred [...], where the Hebrew [...] he shall hope in the sons of men, is by the Targum rendred [...] he shall expect, we render it, wait for them. The sense beareth depen­ding on them for aid, and so subsisting in them, and that is the literal notation of the [...] Thus likewise the Noun [...], hope, Lam. 3. 18. expecta­tion, waiting, is rendred [...] Psal. 39. 8. and so in the books of Esdras, 2 Esdr. 8. They who have not [...] the hope, or confidence, of good works (that [...] in Plutarch) that great treasure of confidence, that ariseth from well do­ing. Agreeable to this notion of the word is the ac­ception of it in every place of the New Testament, (save onely that Heb. 1. 3. where speaking of Christ he is called [...], the character of his subsistence.) Thus 2 Cor. 9. 4. [...] [...] that we be not put to shame in this confidence of boasting, that is, in having had that confidence of their liberality and readinesse, as to boast of them in that behalf. For to that belongs that great shame, in case his confidence should mis­carry, as that hope which is rightly grounded upon firm promises [...] doth not put to shame, saith the Apostle, Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explain'd after by [...], If any have confidence, I also have confidence, according to that mention'd from the Targum, Ezech, 13. where the Hebrew answerable to [...] is ren­dred daring; and so Polybius seems to have used the word [...] for courage and valour or good assu­rance. So oft in1. [...] Diodorus Siculus, [...] , a dream raised him to this confidence, giving him a vision of great advancement and glory, and [...], he incited them to keep the constancy, or courage, of Philomelus. So inDe [...] Jud. 1. 2. c. 12. Josephus, [...] their immutable courage or constancy. Thus Cicero defineth Faith, Fides est dictorum conventorúmque constantia & veritas, It is a constancy and truth of all that hath been said and agreed. And so the Hebrew and Chaldee word for faith [...], and [...], and so also the Arabick [...] signifies firmness, constan­cy, stability. So Heb. 3. that which is v. 6. [...], if we hold fast the confidence and the boast­ing of hope firm untill the end (as the condition of be­ing Christians or the houshold of Christ) is expressed v. 14. in this other phrase, little differing from it, [...] [...] If we hold fast the beginning of confidence, that is, that confidence exemplified to us by Christ, which we had from the beginning, firm unto the end. And so here, faith is [...], the expectation (or de­pendence, or confidence, or the confident expectation) of things hoped for by us, (and this opposed to the [...] falling off, or cowardly behaviour, mentioned in the conclusion of the former Chapter;) the promise of Christ being the object as of our hope so of our faith also, and differing very little in that particular, but that faith seems to be the greater adherence, to have the lesse of doubting, the more of confidence in it.

b [...] V. 3. Not made of things which doe appear] [...] [...] things that appear not seems to denote the [Page 758] earth, Gen. 1. 2. in that state when 'tis said to be tohu vabohu, without form and void, or, as the Septuagint render it, [...], invisible, not to be seen.

c Note: [...] V. 13. And were perswaded] The words [...], and being perswaded, which are added in some Copies between [...] seeing, and [...] and embracing, are wanting in the antient MSS. of the greatest reputation, and, besides others mentioned by other men, in a very antient one of Mag. Coll. in Ox­ford.

d Note: [...] V. 20. By faith Isaac blessed Jacob] Some diffi­culty here is, where it is said of Isaac that by faith con­cerning things to come he blessed Jacob and Esau, to what part of the story in Genesis it shall belong. In ch. 27. he blesseth Jacob, v. 28, 29. God give thee of the dew of heaven—Let people serve thee, and na­tions bow down to thee: be lord [...]ver thy brethren, and let thy mothers sons bow down to thee— But it will, first, be hard to affirm, that he here bless'd Jacob by faith, when it is evident he knew not that it was Jacob whom he thus bless'd; and secondly, Isaac thinking ve­rily that it was Esau whom he thus bless'd, it could not be an act of saith in him, or reconcileable with that which God had revealed to Rebecca, c. 25. 23. (that the elder should serve the younger) thus to pronounce or foretel of Esau, that he should be lord over his bre­thren. For these two reasons it, will not be fit to referre this of the Apostle to that part of the story wherein blind Isaac, contrary to his intention, thus blessed Ja­cob. The next passage in the story will, I suppose, be much more commodious for the turn, when upon Esau's coming with his venison, Isaac finds himself to have been abused, and trembling very exceedingly, tells him that Jacob had brought him venison already, and he had eaten and bless'd him, yea and he shall be blessed, v. 33. and again, v. 37. that he had made Ja­cob his lord, and given him all his brethren for his ser­vants. Where Isaac discerning what he had done, though by mistake, remembers the Oracle that God had delivered before their birth, and considering how punctually the blessing thus given to Jacob by him did agree to that, he doth now by faith resolve, that so it should certainly be, that what his affection had de­signed to Esau, was by God promised to Jacob, and consequently should irreversibly belong to him, and thereupon he confirmes it anew to Jacob, Yea and he shall be blessed, and I have made him thy lord. And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau, that visibly fol­lowes, v. 39. Thy dwelling shall be the fatness of the earth.—(and in the body of it again inserted a far­ther confirmation of Jacobs blessing, by telling Esau, thou shalt serve thy brother, v. 40.) and it shall come to pass that when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Where it must farther be supposed that Isaac, beyond that prediction before their birth, that the elder should serve the youn­ger, had received from God another Oracle concerning his two sonnes, that as the posterity of Jacob, the Jews, should have the preeminence and dominion for some time over the Edumaeans, the posterity of Esau, so in process of time, the Jewes should be brought down, and so the Edumaeans be quitted of that yoke; and ac­cordingly Isaac foretelling this is here as truly said to have by faith bless'd Esau. And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau, Be lord over thy brethren—which though, in respect of the times next insuing, it were true of Jacob (and ac­cordingly was in Gods providence thus directed to him) yet in respect of the latter times, when the Jewes should be brought low, was to be truely appli­able to Esau, and so might by faith be designed by Isaac to him.

e Note: [...] V. 21. Top of his staffe] The Hebrew [...] signifies both a bed and a staffe, perhaps antiently the very same word for both, though now Grammarians have pointed it diversly, and made a difference of sound also betwixt them. The Hierusalem Targum reads it, Laudes Dei cecinit super spondam suam, He sang the praises of God upon his bed-stead. The Greek here followes the Septuagint's translation, and there is no question of the truth of it: and indeed it may well be that both notions of the Hebrew may here stand, and the truth be, that arising out of his bed, he sate on it, and lean'd, as sick persons do, upon his staffe, for we after read, that he gathered up, or returned again, his feet into the bed, Gen. 49. 33. which is a signe that he was before risen out of it, and sate on the side with his feet on the ground, which was very fit for this posture of leaning on his staffe.

f Note: [...] V. 29. Passed through] [...] doth not here sig­nifie to goe from one side to the other, quite through, or crosse the sea (for the Israelites journeying makes it appear that they did not so) but to goe in into part of the channel, Exod. 14. 22. and passe on there a good way in the midst, v. 29. and then to come out again on the same side; for so the Israelites did, as appears by the story. This is expressed Psal. 137. 14. by God's di­viding the Red sea, and leading them [...], by, or through, the midst of it, agreeably to what is now said.

g Note: [...] Ib. The Red sea] That sea through part of which the Israelites passed (and in which the AEgyptians were drowned) is in the Hebrew styled [...] mare algosum, the sea that was so full of weeds, &c. (See Psal. 106. 7. and 137. 13.) By the side or shore of this sea did the posterity of Esau or Edom dwell. Now Edom is by the Septuagint called [...] red, because as that comes from the Hebrew [...] red, with a very little change of one letter [...] inserted [...], so from [...] red doth the word [...] also vary as little. From hence also (and not from Erythraeus a king drowned there, as Diodorus Siculus saith) it is that this sea is by them rendred [...] in those places of the Psalmist (and elsewhere,) where the Hebrew onely have [...] the weedy sea, and accordingly it is here retained [...], meaning that Edumaean sea, which by analogie would rather be styled [...] then [...], the Erythraean or Edumaean, then the Red sea.

h Note: [...] V. 35. Tortured] What is here meant by [...] I shall propose by way of conjecture, by these steps and degrees. That this punishment was that in­flicted by Antiochus on the Maccabees there is little question, the many circumstances here agreeing with those there doe make it manifest: as first, the word [...] here, and there; secondly, their not accep­ting deliverance here, set down there distinctly, 2 Mac. 6. 30. then thirdly, the mention of a better resurrection here, compared with that their comfort there, c. 7. 9. and fourthly, the [...] contumelious usages here, [...] v. 36. and there 2 Mac. 7. 7. such as are mentioned 1 Sam. 31. 4. and are defined by Sophocles in Anti­gona, [...], to kill and insult on the dead, and use him contumeliously; so fifthly, [...] stripes here, and there v. 30, &c. sixthly, the [...] trial of contumelies here, and there the narration how those [...] were to trie whether they would persist or no; seventhly, the word, whether [...] tried, or [...] scorched, here v. 37. If it be the former, [...] then it referres to [...] trial, forementioned; if the latter, then to the burning them alive, and frying them in a pan, [...], 2 Mac. 7. 5. This being premised for the general explication of this word and those that follow, 'tis in the next place observable that Aristophanes hath this passage, [...], [Page 759] where the Scholiast hath observed two significations of the word [...], which Phavorinus hath borrow­ed from him; first, for [...], an engine of wood upon which they punished men in this manner, [...], for this was a kind of pu­nishment, that is, [...] was so; secondly, [...], cudgels with which they were beaten in their judicatories, or, as Hesychius and Suidas adde, [...], are strucken very strongly. Thirdly, it may be observed, that here [...] is joyned by Aristophanes with [...], and that [...] are in that Scholiast, wooden yokes or clogs (for so [...] is turned into English by the change but of i into g, which is an ordinary trans­mutation, and easie for the sound, i and g having the same sound in many words) hanged to the neck, and mentioned Jer. 28. 14. where it signifies such a yoke of iron with such a wooden clog fastned to it, which both bound in the neck close, and bowed the head down, and made it [...] (from whence 'tis na­med;) and 'tis mentioned also by Aristotle, Pol. 5. [...], to be bound in the market-place with this yoke. This being also observed, 'tis fourthly to be considered, that in [...] Lucian [...] are put together, as in Aristophanes [...] and therefore probably that [...] in the former acception, for [...], the wooden instru­ments on which they were punished, are the same that [...] wheels in Lucian. To which purpose we find in antient Authors, that tympanum is machinae ad aquam, lapides, &c. in altum subvehenda parata, an engine to lift up water, stones, &c. mentioned oft by Vitruvius in this sense, and Nic. Perottus Cornucop. p. 34. by which it appears, that it was a wheel with teeth, like that upper great wheel in a mill, which causes the going about of the mill-stone. After this form, with no great difference, 'tis most probable was the [...] on which men were punished, viz. a wheel on which the man was tied, and so fetched up on high; and therefore Suidas adds [...] he is hanged, and He­sychius, [...], they were hanged, they were carried about in a sphaere. This wheel was a kind of engine on which any were tor­mented, and no question that which is mentioned 2 Mac. 6. 28. [...], he came pre­sently to the torment, and v. 19. [...], he came voluntarily to the torment. From this custome of hanging malefactors upon the tympanum, it is that Celsus in Origen. p. 81. speaking of Christ, calls him [...], a most infamous person, put to death upon the tympa­num, thinking his hanging on the crosse to be that upon the tympanum. When the malefactors were thus hang­ed or fastned to the tympanum, 'tis observable in the fifth place, that other punishments followed: first, flaying, whereupon in Hesychius [...] is flay'd is set to the explication of it; and so 2 Mac. 7. 7. [...], they pull'd off the skin with the hairs (and so in Agathias t. 4. p. 128. where he discourseth of the antiquity of that punish­ment, & fetcheth it from Sapores King of Persia:) then secondly, upon examination of the person, and not yiel­ding, but still holding out against the torment, they pro­ceeded either to [...], cutting off the extreme parts, hands and feet and tongue, or to [...], rack, c. 7. 8. which was by blows inflicted with a cudgel or tympanum, c. 6. 30. (and therefore 1 Sam. 21. where the Septuagint read [...], Aquila reads [...] beat him) and these blows were to death, as in the Maccabees 'tis clear, [...], being ready to die with the blows, and again when he saith, [...], I am grievously pained with those blows, it follows presently [...], he died, v. 31. From this use of the cudgel in this punishment of [...], it is that Polybius for [...] sets [...] to bea [...] with cudgels, in respect of this one part of that pu­nishment, not but that it had much more in it beside, as beside [...] rack and [...] cutting off the extreme parts, formerly mentioned, (it seems by the story of the Maccabees) [...] frying or broiling. By what hath been said it appears that this pu­nishment was, first, very Painful, secondly, Contumeli­ous, thirdly, Capital. First, very Painful; so Aristot, Rhet [...] 2. c. 5. mentions [...], men that are under that punishment, as those that think themselves [...], to have suffered all the sad mea­sure imaginable, and [...], made soullesse and senslesse for what is behind. Secondly, most Contumelious; for so 1. 3. Mac. [...] [...], that punishment was a most shame­full torment. Thirdly, Capital; bringing death finally, though slowly, and therefore is named by Aristotle Rhet. 2. 5. among those things which have no [...] hope of escaping, and he reckons Antiphon the Poet for one, c. 6. who [...], being thus punished by Dionysius, asked one of his compa­nions jestingly, who of the spectators should see them to morrow [...]: so in Maccabees, [...], c. 6. they die with it; and so the King of Ba­bylon, the third after Nebuchadnezzar, asPraepar. Evang. 1. 4. p. 267. Eusebius cites it out of Polyhistor, [...], was so used by his friends, and then it presently follows [...], and dying, &c. which is repeated in like manner by Berosus 1. 3. [...] in the Fragments set out by Jos. Scaliger, where yet for [...] in Ensebius, we find [...], who, faith Scali­ger, was certainly Belshazzar, of whom saith Justin Martyr from Dan. 5. [...] the beast was put to that death, for which we now read in the Greek copie [...] he was killed, and no more. Megasthenes out of Abydenus calls him [...], and saith he died [...], by a violent death, and adds no more. See Scaliger in those Fragments in the end of the book De emend. Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians; and, it seems, by [...] the Ro­mans too: for so in Euseb. Eccl. Hist. 1. 5. c. 1. we find, [...], &c. of the Emperors commanding the Christians to be put to this torment; and if they renounced Christianity, they were to be loosed.

i Note: [...] V. 37. Were tempted] Some Copies read [...], others have [...]. The truth is, [...], which is the ordinary reading, seems not to be agreeable, after [...] they received trial, &c. and neither the Syriack, nor Chrysostome (and they that follow him) have this word, or any thing for it; so that it is likely it came out of the margine into the Text, and then 'twill be doubtfull, but not much material, which reading is to be preferred.

k Note: [...] V. 40. Made perfect] What is the meaning of this [...] somewhat better, which this Author saith was by God foreseen, and reserved for the faithful, constant Christians, will best be understood by the former verse 39. [...] These all [...], being commen­ded, or having received testimony, or perhaps being martyred, by their faith, [...] re­ceived not the promise. Where first it must be observed who [...] all these were: [...] most distinctly the Maccabees, mentioned immediately before, ver. 36, 37, 38. but not so as to exclude, or not to comprehend those others which were set down as examples of Faith before them, for they also must be contained in the [...] all these. For the Maccabees, next before mentioned, these are in the Jewes stories commended for their constancy in adhering to Gods commands, or the Jewish lawes, in spite of the cruellest persecu­ters [Page 760] and tormentors, and were really martyred, or put to death, lost their lives, [...] by their faith or constancy; and of these it is said, they received not the promise, God having foreseen, or reserved, somewhat better for us, that is, God having reserved for the Christian Church some performance of promise which he had not afforded those former. By this it is already apparent that eternal blisse in another world was not the matter of this promise, both because this was not it that they could be evidenced to have miss'd by their being tormented and put to death, but that which it was more sure they received, because they were so ill used here; and secondly, because if it were supposed to be true, (as some vainly conceive,) that those that died before Christ did not attain their blisse till after Christ's resurrection, yet it will be acknowledged by all that they then received it, and then it will follow that the [...], the Christians, had not [...] any advantage of them that lived before, in that respect, those obtain­ing the blisse assoon or sooner then they, and no tor­ment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to blisse, wherein these latter can by any be thought to exceed them. It follows then, that as the promise which they by suffering received not, was some promise of this life, so the [...] the somewhat better was somewhat which the Christians should enjoy in this life. In the next place then, we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former, by looking on ver. 13. where of Abraham, Isaac and Jacob it is said, [...] in like manner, that they died receiving not the promise. That promise was clearly the promised land, that Canaan, the type of the Christians rest, or deliverance from their enemies, (see Note on Heb. 3. c.) which they received not in their life time; & though their posterity afterward did receive it, yet some pro­mises there were made unto Abraham and his seed, which even they that attain'd the promised land did not receive. And what were they? Among the promises made to Abraham (not personally to him, but to his seed) this is one, Gen. 22. 17. that his seed should pos­sesse the gates of his enemies. This it seems was look'd upon by all the Jewes as a special part of the promise to Abraham, repeated by all the Prophets, Luk. 1. 70. that they should be saved from their enemies, [...] and from the hands of all that hate them, v. 71. and this distinctly there mentioned by Zachary, as a special part of the Covenant and oath made to Abraham, ver. 72, 73. that he would grant them, that being delivered without fear from the hands of their enemies, they might serve God in holinesse, &c. ver. 74, 75. And this was it which, being not fully attained by Abra­ham's posterity in Canaan, was still by them expected to be perform'd by the Messias, and was the [...], the somewhat better, that was reserved for these times of the Messiah. For of the rest of the faithful, named after Abraham, Isaac and Jacob, even those that were possessors of Canaan, who did subdue enemies by their faith ver. 32, 33. and so are said to have obtain'd pro­mises there, yet this was not for a continuance, such as might be called the possessing the gates of their enemies, and deliverance from the hands of all that hated them, but (as by the consequents, especially by the story of the Maccabees, 'tis manifest) this Church or nation of the Jewes fell under heavy persecutions and oppressions, and was wasted and brought low by these means, and at last was delivered up to be finally destroyed by their enemies, their City, their Temple, and their whole service and way of worship. Whereas the Christian faith and profession and Church was to endure and hold out, and both flourish the more for persecutions, and finally get victory over all, and never be destroy­ed by the enemies thereof: which was the meaning of Christ's prediction, [...] that the gates of [...], that is, the power of destroyers, should not prevail against it; which being all one in effect with the promise to Abra­ham, that his seed (spiritual seed, the Christian Church) should possesse the gates of their enemies (for to possesse the gates of their enemies is directly equivalent with the gates of their enemies not prevailing against them) it follows most properly here, [...] that they without us should not be perfected, that is, that they should not have the promise to Abraham made good to them in the utmost extent, but that they were to want the high­est part of the completion of the literal sense of that promise, till it were accomplish'd in the Christian Church, which should in this have the preeminence, a very considerable advantage above the Jewes, that however it were persecuted, it should never be destroy­ed. And this notion and interpretation of this place, as it agrees very well with the purport of the whole Epi­stle (designed on purpose to fortifie the Christian He­brews against the dread of persecutions, upon this one ground, because Christ was able and willing to deliver them, c. 4. 15. yea and would now speedily come unto their rescue, c. 10. 37. and though some resisted to blood, died in the cause, yet a signal deliverance they should speedily have by the destruction of their ene­mies the Jewes, & in fine the Christian Church should not fail, but flourish the more for persecutions) so it seems to be taken notice of by Procopius on Isaiah (p. 683.) who interprets the place, [...], of the pious Jewes that expected the coming of Christ; and again, p. 701. when he speaks of Christ's coming, he saith of it, [...], by which God gave believers those promises which they hoped for so long. [...] As for the word [...] be perfected, that signifies to receive a reward or crown, to have the full of their hope or expectation bestowed upon them: [...] and accordingly Christ is said to be [...] the perfecter of their faith, c. 12. 3. in gi­ving them the full completion of the promises, the ob­ject of their saith, which was not done to the Jewes (before Christ) [...], without us, [...] but had the full completion in the Christian Church. According to which it is said of these promises, that the Fathers of old saw them, and saluted them afarre off, [...] as those that salute their friends at a distance, being not able to come near them, [...] but received them not, ver. 13. that felicity being reserved peculiar to the Christian Church, which was now to enter on these promises.

CHAP. XII.

1. WHerefore, seeing we also are compassed about with so great a cloud of witnesses, let us note a lay aside every weight, and the sinthat hath such fair pretences that doth so easily beset us, and let us run withperseve­rance [...] patience theexercise, game, race that isprescribed, or proposed to us, [...] set before us,]

Paraphrase 1. Wherefore we having such a multitude of examples of saith and constancy in the antients, which may serve as so many encouragements and obligations to hearten and incite us to our course, let us lay aside all worldly love and fear, that may hinder and encumber us in our way, and how fair pretences soever we may have to forsake Christ, yet let us not fall off from our constancy, but proceed cheerfully, and persevere in our Christian race, whatsoever diffi­culties or afflictions we meet with, as they that hope not for any reward till they come to the end of their course, and there prove conquerors over all opposition.

[Page 761] 2. Looking unto Jesusthe leader and crowner [...] the author and finisher of our faith, who for the joy that was set before him, endured the crosse, despising the shame, and is set down at the right hand of the throne of God.]

Paraphrase 2. And for our encourage­ment let us look on our Sa­viour Jesus Christ, who in himself hath given an example of the enduring of the highest afflictions, and will be sure to crown all those that follow after him, hath led us as a captain in this march of faith, having in his eye that reward of his sufferings, a numerous seed, Isa. 53. a Church of pious livers, and an exaltation expected from God for himself, Phil. 2. 9. and in intuition of these, going before us courageously through all assaults, and being now in the possession of all power in heaven, hath undertaken to reward what­soever we doe or suffer for him.

3. For consider him that indured suchopposition from finners [...] contradiction of sinners against him­self, lest ye be note b wearied and note c faint in your minds.]

Paraphrase 3. For consider his pati­ence and perseverance, how heavie pressures he suffored from his enemies, and by considering of him you will be ingaged to persevere also, never to leave the field or turn cowards.

4. Ye have not yet note d resistedas far as [...] unto bloud, striving against sin.

Paraphrase 4. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare your selves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdome speaking to her sons, Prov. 3. 11. neither to kick against Gods punishments, without making that use of them for which they are sent, (as they that are no way reformed by afflictions) nor to be discouraged and disheartned by them.

5. And have ye forgot­ten [...] And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.]

Paraphrase 5. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare your selves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdome speaking to her sons, Prov. 3. 11. neither to kick against Gods punishments, without making that use of them for which they are sent, (as they that are no way reformed by afflictions) nor to be discouraged and disheartned by them.

6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.]

Paraphrase 6. For it is an effect in God of paternal love, that on his beloved children and servants he inflicts punishments for their farther amendment, and it is an argument of his appro­ving and acknowledging them for his own, that he dealeth thus sharply with them, permitting them to be persecuted.

7. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not?]

Paraphrase 7. And therefore in that ye are afflicted or punished, ye are to reckon your selves dealt with as children by their parents: for among men ye shall seldome ever hear of a child that hath not sometimes been chastened by his parent.

8. But if ye be without chastisement, whereof allhave been made parta­kers [...] are partakers, then are ye bastards, and not sons.]

Paraphrase 8. It were a sadder condi­tion on the others side, and an argument that though ye are in God's family, ye are not owned and acknowledged by him, (and so that ye have no title to, or expectation of the inheritance) if when all the faithful mention'd c. 11. did passe through pressures and persecutions, ye should now have immunity from them.

9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection to the father of spi­rits, and live?]

Paraphrase 9. Again, we know that when our carnall fathers, which begot us men, chasti­fed us, we have not been incited thereby to love or reverence them lesse, to forsake or renounce them: and shall we for a little persecution fall off from Christ our spiritual father, which makes Christians and Saints of us, and if obey'd constantly, and adher'd to in spight of persecution, will bestow eternal life on us as a reward of our patience and perseverance?

10. For they, verily, for a few days chastened us according as they thought good [...] after their own pleasure; but he for our profit, that we might be partakers of his holinesse.]

Paraphrase 10. The carnal parents indeed chastised you when you were children and no longer, and that (as having absolute dominion over their children) by the rules of their own judgment or will, which are oft corrupt; but all Gods chastisements are for your advantage, that you may be the higher advan­ced toward his purity or sanctity: and so 'tis a mercy of his, and a kindnesse above that of parents, that he never gives over this special care of you, but continues this healthful discipline unto you.

11. Now no chastening for the present seemeth to bematter of joy, but sor­row, [...] joyous, but grievous: but at last it returns [...] neverthelesse, afterward it yieldeth the note e peaceable fruit of righteousnesse unto them which are exercised thereby.]

Paraphrase 11. 'Tis true indeed, that there is in all affliction that which is ungrateful to flesh and bloud, and so cannot be joyous to us at the present; but then in the end it gives us our payment for all our patience, viz. a blessed reward of blisse and peace to all that have suffered any thing as Christians.

12. Wherefore lift up the hands which hang down, and the feeble knees,

Paraphrase 12. Wherefore en­courage all the cowardly pu­sillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may dis­courage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomso­ever you see thus weak, or in danger of being thus perverted or disheartned through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.

13. And make straight pathes for your feet,that the same be not turned out of the way, but may rather be healed, [...] lest that which is lame be turned out of the way, but let it rather be healed.]

Paraphrase 13. Wherefore en­courage all the cowardly pu­sillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may dis­courage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomso­ever you see thus weak, or in danger of being thus perverted or disheartned through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.

14. pursue [...] Follow peace with all men, andpurificati­on, [...] holinesse, without which no man shall see the Lord.]

Paraphrase 14. Two great faults there be in the Gnosticks, of which I would advise you, malice and uncleannesse, all filthy pollutions of the flesh; and be you carefull ye be not seduced into either of these, but on the contrary strive as much as is possible to maintain peace, and all kind of charity even with your persecutors, and be sure ye doe not make use of Christian liberty to licentiousnesse, to the neglecting of that purity and sanctity of life, without endevour of, and growth in which, no man shall come to heaven;

15. Looking diligently lest any man fail of the grace of God,lest there be any root of bitter­ness spring­ing up with poison, and thereby ma­ny be infe­cted, see Act. 8. note b. lest any root of bitternesse springing up, trouble you, and thereby many be defiled:]

Paraphrase 15. Taking all care that ye walk like Christians, that ye doe not fall off from the Gospel-state (see note on c. 13. d.) lest the heresie of the Gnosticks begun in Simon Magus be found among you, (see note on Act. 8. d.) and that poison prove infectious to others:

16. Lest there be any fornicator or note f profane person, as Esau, who for oned [...]sh of meat [...] mor­sel of meat sold his birth-right.]

Paraphrase 16. Lest any of their un­clean infusions come in a­mong you, or lest there be any so profane, that, like Esau, through hunger or any such pressure, he part with the Priesthood and primogeniture, that is, to avoid the afflictions of this life here, he forsake Christianity it self, and for the present to get a little ease from persecution, he forsake the publick meetings for Gods service, Heb. 10. 25. and all other privileges attending it.

17. For ye know how that afterward when hedesired to inherit [...] would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought itearnestly [...] care­fully with tears.]

Paraphrase 17. Which profanenesse of Esau's in selling at so small a rate the privileges of the first born (to which the Priesthood was annexed) was so provoking a sin in God's sight, that after when he would have gotten the blessing from Isaac, and besought him to reverse his act, to doe otherwise then he had done, to give him the blessing, that is, the promise of Canaan for his seed (when he had with error, but withal by the ordering of divine providence, given it to Jacob) and thereupon cried with an exceeding bitter cry, Gen. 27. 34. he was not able to prevail with him with all this importunity; which signifies how impossible it is for them who have been thus profane as to forsake Christ, or that which is most sacred, the publick assemblies of his service, (resembled by Esau's selling his birth-right) for the removing little pressure, to get the reward of a Christian, happinesse here, and heaven hereafter (resembled by the blessing) though they would never so fain get it, and ex­presse vehement sorrow that they cannot.

[Page 762] 18. For ye are not come unto the mount that might be touched and burned with fire, nor unto blackness and darkness and tempest,]

Paraphrase 18. This is enough to in­force the great admonition of this Epistle, of holding fast the faith, and not falling off, for persecutions, to Judaisme and heresie: for you Christians have a more honourable calling then that of the Jewes, that was only to the Law given from mount Sinai, a mountain on earth, one­ly that set out with terrible representations of fire, and thick clouds, and thunder, and lightning.

19. And the found of a trumpet, and the voice of words, which voice they that heard, intreated that the word should not be spoken to them any more:]

Paraphrase 19. A trumpes to summon all to appear before God, and the voice of God heard in a dreadfull manner, so dreadfull that the people desired they might hear no more of it.

20. For theywere not able to bear [...] could not indure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart.

Paraphrase 20. A token of the great unsupportablenesse of the Mosaical Law, which was farther signified by the seve­rity threatned to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not chuse but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaisme.

21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.]

Paraphrase 21. A token of the great unsupportablenesse of the Mosaical Law, which was farther signified by the seve­rity threatned to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not chuse but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaisme.

22. But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and tothe my­riads [...] an innumerable company of Angels;]

Paraphrase 22. But ye are admitted to the Christian Church, and by that to the liberty of approaching heaven, of claiming right to it, that substance of which the mount Sion and Jerusalem (called the city of the living God) was but an image or type, where there are so many troops of Angels, ten thousand in a troop, with whom all Christians have communion in the Church;

23. To the note g general assembly and Church of the note h first-born, which are note i enrolled written in heaven, and to God the judge of all, and to the spirits of just men note k consummate made perfect,]

Paraphrase 23. To the dignity of be­ing members of that congre­gation of Jewes and Gentiles, where Angels and Men joyn together, and make up the assembly of the Church, made up of Apostles the first-fruits of the faith, Rom. 8. 23. and all those eminent faithful persons whose names are honoured and recorded in the book of God, nay to the presence of God himself, and all the saints that are now in blisse;

24. And to Jesus the mediator of the new covenant, and to the blood of sprink­ling, that speaketh better things then note l that of Abel.]

Paraphrase 24. Yea unto Jesus Christ, who, as a mediator between God and us, hath established a second covenant, and assured us that it is indeed the covenant of God, and consequently that we may be consident that God will perform his part of it, and now requires of us, and gives us grace to perform ours; and to his blood, with which we must be sprinkled, before we can be admitted into heaven (as the Priest was to sprinkle himself before he went into the Holy of holies) which is quite contrary to Abel's blood, as 'tis mentioned in Genesis, that called for ven­geance on Cain, this called for mercy even upon his crucifiers, if they would repent and reform, and doth powerfully draw down mercy on the penitent believers: or that hath much more efficacy in it to obtain Gods acceptance then had the blood of Abels sacrifice, which was the first type of the blood of Christ, of which we read, and of which it is said, that God had respect to it.

25. See that ye refuse not him that speaketh; for if they escaped not who re­fused him thatdelivered the oracle spake on earth, much morewe that refuse him from hea­ven [...] shall not we escape, if we turn a­way from him that speaketh from heaven:]

Paraphrase 25. And therefore be sure ye despise not Christ, who is come to deliver God's will unto you: For if they were destroyed that contemned Moses that delivered the Law from mount Sinai, then much severer destruction is to be expected for them that despise the commandments of Christ, that delivers them immediately from heaven.

26. Whose voice then shook the earth; but now he hath promised, saying,Yet once or, This on [...] time [...] Yet once more I shake, not the earth onely, but also heaven.]

Paraphrase 26. In giving the Law, there was an earthquake when God spake, and that was somewhat terrible; but now is the time of fulfilling that prophecie, Hag. 2. 7. where God prosesses to make great changes, greater then ever were among them before, even to the destroying the whole state of the Jewes: see Mat. 24. note n.

27. Now the phrase [...] And this word, Yet once more, signifieth thesubversion [...] removing of those things which were shaken, as of things that were made, that those things which cannot be shaken may remain.]

Paraphrase 27. For that is the notation of the phrase which is rendred [Yet once] which signifies some final ruine, and that very remarkable, as here the total subversion of the Jewes, of all their law and policy, as of things that were made on purpose to be destroyed, designed by God only for a time, for that imperfect state, as a forerunner and preparative to the Gospel, which therefore is a state of which there is no mention of the shaking it, nor consequently of any other future state that shall succeed it, which signifies that that is most certainly to indure for ever, till the end of the world.

28. Wherefore we receiving a kingdomethat is not to be shakes [...] which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear.]

Paraphrase 28. We therefore that are vouchsafed our part in this immutable kingdome, or state under Christ, a condition that no persecutions, nor even the gates of hell, shall prevail against, but it shall be sure finally to overcome and survive all opposition, let us take care to hold fast and not forsake the Gospel, (see note on ch. 13. d.) through which we may serve God so as he will now accept of, with reverence of so glorious a master, and with fear of his wrath, if we doe provoke him by abusing his mercies (see Phil. 2. c.)

29. For our God is a consuming fire.]

Paraphrase 29. For this gracious God which is our God, will shew himself to the provoking Christians, as (or more severely then) he threatned to the Israelites, Deut. 4. 24. an embleme of which we have Exod. 24. 17. where the sight of the glory of the Lord, that is, of his presentiating himself, was like devouring fire on the top of the mountain.

Annotations on Chap. XII.

V. 1. Lay aside every—] This verse is wholly Agonistical (as appears by the [...] combate or race mentioned in the close of it) and must be explained in every part by proportion with the [...] or games a­mong the Graecians. These Agones were sacred and solemnly kept, and in them there was a kinde of Assi­ses [Page 763] or Court of Judicature. [...] He that proposed the com­bat (to which refers [...] the proposed race in the end of the verse) that set the laws of the ago­nes, and adjudged the crown to the conquerour, was called [...] or [...] the Judge; and to him Christ is here compared, [...] who as he is the [...], leader, that goes foremost, and shews us the way in our Christian race, [...] so he is [...] v. 2. the rewarder and crowner of them that conquer. So again, he that proclaimed the laws of the combate was called [...], the praeco or cryer, 1 Cor. 9. 27. and they that were set at the goal to discerne and pronounce who came first thither (and so was conqueror) were [...] witnesses, [...] and as they brought in evidence, so the crown was awarded by the Judge; and not only they, but all that stood a­bout as spectators, to behold and commend the cou­rage and constancy of the athletae, were [...] wit­nesses also. And of them there was always good store, a great concourse of people, from whence they were called [...] frequentiae, populous meetings, to be­hold the games, to see who were conquerors in them. To these last are here compared those great examples of Faith and Patience, which had been mentioned in the former chapter, who being now at their journies end, their goal, their rest, are supposed to look on the present Christian racers, both to give evidence whether they run well or no, and with their commendations to hearten and encourage them in their combates, that they faint not or give over. And there being so many here mentioned in the former chapter, they are fitly called [...] a cloud, [...] as any great number or troup of men is Rhetorically called a cloud, and that very fre­quently among authors. And because the spectators in those games stood on either side of the race or stadium, or otherwise round about, at the other games of wrast­ling, &c. or at a Theatre, it is therefore styled [...], an encompassing cloud of witnesses, [...] or such as is placed round about us, to look and testifie how men behave themselves in their race. It is farther suf­ficiently known, that they that were to perform any of those exercises, used all care to fit and prepare them­selves for it by diet before, so as it might sit them to perform their course, and at the time, by having nothing on that might hinder or foreslow them. To this pur­pose they did carefully rid themselves of all weight, made themselves as light as they could, and lest their very garments might hang in their way, incumber them in their course, they generally put them off, and ran naked, [...], saith [...] [...]. 1. Porphyrie, na­ked and without their garments, from whence they were also called [...], referring to their naked run­ning. To this way of preparing themselves to the race the Author here referrs; to that of weight distinctly, by [...], [...] laying aside, or putting off, all weight, meaning thereby most probably the love and care of the world, which is apt to presse down the soul, and was a very considerable temptation in those times of persecution, where the love of the world was such enmity with God, and made so many inclinable to the Gnosticks, in hope of preserving their worldly wealth. To the latter, the stripping themselves, put­ting off their garments, our ordinary Translation re­fers the latter words, [...] [...], laying aside that sin which doth so easily beset us, taking the word [...] in an Active sense, for in­tangling (as a light garment is wont to doe) and so hindring their course, not by its weight or pressing down, as the [...] or weight before, but by some other way of encumbring or disturbing, as light garments, which by the wind or motion of the air become troubles and hindrances to the racer. And answerable to that we might imagine the fears that come acrosse men in their Christian course, and much hinder their speed, and interrupt their constancy. And that cowardly humor, those treacherous fears, that, like the light gar­ment, intangle them at every step, must be laid aside, or else they will never run, [...] with indu­rance or perseverance, the race that is set before them. But of that word [...] it must be observed, that as it is an [...], onely this once used in the whole Bible, so it will be matter of some difficulty to determine what is the exact importance of it. First then, it is not reasonable, or according to any analogy, to render it, as it is ordinarily rendred, in an Active sense, [...] of which it is compounded, and [...] which is the contrary to it, being certainly Pas­sives; and so Saint Chrysostome here inclines most to a Passive signification. Secondly, then supposing it a Passive, one notion of the word presently offers it self (from the Apostles use of [...] 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid) that which may easily be declined. So Josephus, speaking of the Esseni, [...], swearing is avoided by them: and Lucian, [...], I will avoid and decline them as I would mad dogs. But this cannot here be thought the Apostles scope, to diminish the force of this sin here, as a thing easily to be avoided by our care, but rather to note it as very noxious, and apt to seduce and mischief, if it be not carefully warded. If therefore this notion of [...] be here taken, then certainly the meaning of the word must be, not that which may very easily be avoided, but is very fit to be declined or taken heed of, that which there is all reason to part with, and so [...] to put off, as being so uselesse and so dangerous and hurtful in our course. But a third notion, I suppose, of this word may be thus fetch'd out. [...] literally signifies circumstances, as when we read in Rhetorici­ans [...], a bare naked position: so in Geor­gius Alexandrinus in thep. 205. [...] life of Chrysostome, a poor, helplesse, distressed woman is called [...] and [...], a question generally proposed, without the circumstances of time, place, person, inten­tion, occasion: see Hermogenes 1. 3. [...]. Ac­cording to this it is that Hesychius explains [...] by [...], which I suppose is thus to be rendred, Stolidum, nullas habens hypotheses, nulla ar­gumenta, foolish, and that which hath no reasons, argu­ments, or consequently pretences for it. And if this be the notion of the Privative, then [...] will be that which hath such fair arguments and pretences for it, the sin which is set forth with such goodly circum­stances to ingratiate and recommend it to us; as when he that denies Christ, doth it (as the Gnosticks said of themselves) only with the mouth, not with the heart, and again with an innocent intention, and only to avoid persecution and utter undoing in the world. Agreeable hereunto it is, that S. Chrysostome useth [...], applied to sin, to denote temptations, Tom. 3. p. 555. l. 20. [...] where as he ex­plaines all diabolical sin by [...] sins, so he evi­dently interprets [...] by [...] temptations. And of these [...] in this notion he there under­stands the phrase [...], for so he addes in that place, l. 21. [...], for sin is provided with temptations, being incompassed (where we see the Passive use of the word) on all sides, before, and behind, and so shoots at us, or strikes us. So Tom. 4. p. 698. l. 30. [...], tempta­tion of Satan. So Hesychius Presb. Centur. 2. 85. [...], but if by any temptation we become more remiss. Thus Diogenes Laertius in the life of Zeno, that it is the part of a wise man [...], to eat mans flesh in case of extremity, or when he is by such [Page 764] forcing motives invited to it. And this sense as it a­grees best with the critical importance of the word, so it accords exactly with the Context and scope of the Author; who here exhorts to venture all the hazards, persecutions, death it self, rather then, upon any pre­tence, to forsake the Assemblies, to deny Christ, c. 10, 11. and here in this chapter he sets Christ's example be­fore them, a pattern of constancy and perseverance even to death. And so this is the most probable notion of the word that I can think of.

b Note: [...] V. 3. Wearied] [...] is also an Agonistical word, literally signifying to be tired, belonging to them that are worsted in any of those exercises ( [...] [...] saith Plutarch, it cannot be affirmed of the victors) to goe out of the field like a wounded, or wea­ried, or worsted person. So when Coriolanus being wounded was admonished by his friends to retire, and cure his wounds, he answered, [...] A conqueror ought not to retire, or subduce himself out of the field. And thus generally it signifies to give over fighting, [...] and [...] in Phavorinus, to give over, to despair, and again [...] to play the coward or run-away.

c Note: [...] Ib. Faint in your minds] [...], and [...] simply, v. 4. signifies in the same sense that [...] to turn coward or pusillanimous, such as whose souls within them fall away like water, dissolve; and 'tis spoken of those who give over the attempt as hopelesse, flie disheartened, crest-fallen, out of the field ( [...] and [...] in Thucydides) ex­pressed again, [...] v. 12. by [...] the hands that hang down, which note the pralii detractatio, giving o­ver the businesse, yielding, flying out of the field, confessing themselves conquered. So Ecclus 2. 12. after the woe against them that trust not in the Lord, [...] cowardly hearts, and [...] the hands hanging down, are put together, for which the Greek of Jer. 35. 3. read [...] extended hands, as inin Lycurg. Plutarch [...] to hold up, and in Cicero, manus tollere, in Virgil, tendere palmas, to hold up, or stretch out the hands; the holding out and hanging down of the hands being both equally con­trary to the using them, or holding them up, (the exe­rere lacertos stretching the arms in a manlike manner against all opposers) & both signes of a conquered per­son, that yields himself so, which the Greek expresse by [...].

d Note: [...] V. 4. Resisted unto blood] Of the umbratilis pugna, or [...] beating the air, or [...] we have formerly spoken, on 1 Cor. 9. 26. the first lighter skir­mishes before the stata pugna, or set combate, the be­ginning of the bloody fight. To this the Apostle here referres, when he faith, ye have not yet resisted, as far as blood, that is, as far as the old athle­tae were wont, who after the [...] or brandish­ing of their arms or weapons, at last fell to down-right blowes with their caestus in their hands, which ordina­rily brought the blood with them. This the Apostle applies to their spiritual agones, [...] [...] the Olympicks of the soul in Porphyrie's style, and here, [...] comba­ting against sin) that they had no reason to be dis­heartned with Christs permitting them to be afflicted and persecuted, as they were, for there are far greater and bloodier combates against sin, such as bring blood and death, and against those they must be provided, in comparison of which theirs yet are but [...] or skirmishes.

e Note: [...] V. 11. Peaceable fruit] Agreeably to the former Agonistical expressions in the beginning of the chapter, is here added [...], [...] exercised in these gymna­sia of afflictions, and the receiving of their [...] or reward, [...] styled here [...] the fruit of righteousnesse, that fruit which belongs to all righte­ous men now under the Gospel (or else according to a singular notion of [...] righteousnesse for felicity, mention'd in the Note on 2 Tim. 4. a.) and emphati­cally [...] referring, as the learned P. Faber hath conceived, to the corona oleagina, the olive crown, (that tree being an embleme and symbolum of peace) of which the Olympian crowns for their victors were ordinarily made. But of that see more, Ja. 3. Note g.

f Note: [...] V. 16. Profane person as Esau] Why Esau, in sel­ling his birth right, is here called profane, will appear by that known observation among the Jewes, that as long as God was served within private walls, before the erecting of the Tabernacle and Temple, and insti­tution of Priesthood, the right of Priesthood in every family was annexed to the primogeniture, the first­born was still the Priest. Thus Exod. 24. 5. when 'tis said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord, the Chaldee paraphrase renders them [...] the first-born, and uzielides adds this Scholi­on, because as yet the Aaronical Priests were not insti­tuted. This, say the Jewes (and 'tis reasonable to be­lieve them) was it that made Jacob so ambitious of the [...] or privileges of the primogeniture: and if Baal Haturim, on Gen. 28. out of Beresith Rabba, may be heeded, this was it which Jacob desired to have confirmed to him by God in those words, Gen. 28. 20. If God will be with me. And therefore for Esau to sell this sacred privilege for one messe of pot­tage, to undervalue this prerogative of offering to God so vilely, out of a little present impatience, (and pro­portionably for the Hebrew Christians, for a poor secu­lar end; viz. to rid themselves of a little persecution or affliction for the Gospel, to quit the publick service of God, as it appears some did at this time, c. 10. nay to forsake Christianity it self, to apostatize utterly (to which that was but a praeludium) and so to part with that privilege of Priests which belongs to all Christi­ans, so far as the prerogative of offering up prayers to God) this will easily be acknowledged an act of great profanenesse. To which may be accommodated that which the Jerusalem Targum, Gen. 25. 34. faith of Esau, he contemn'd his primogeniture, and set at nought his part in the world to come, and denied the resurrecti­on of the dead, viz. because in contemning his privileges of Primogeniture, and in that of the Priesthood, he is interpreted to have done all this.

g Note: [...] V. 23. General assembly] The word [...] sig­nifies properly, [...] a theatre, a mul­titude of people come together, as in the Grecian games to behold their agones and their sacra. Hence doth it signifie also any frequentia populi, but especially a pro­miscuous mix'd multitude from all parts, and, in a sa­cred sense, an assembly of worshippers of all sorts and countries; which is a particular notation of the Chri­stian Church, the net which gathers up good and bad (that is, Jewes, which were called the only people of God before, and Gentiles, which were proverbially called [...] sinners) is made up of a company of all nations, nay takes in the Angels themselves named immediately before, and who are said to sing, and joyn with us in our publick assemblies.

h Note: [...] Ib. First-born] The First-born had not only the pri­vilege of the Priesthood before the Law, but alwaies since, the [...] the double portion, [...] the portion not only of possessions, but of dignity & honour above the rest of the brethren. And proportionably the Apostles, which were either simply the first conver­ted to the faith of Christ, or else preferred before o­thers, as Judah to the Primogeniture of dignity, and Levi in respect of the Priesthood, are call'd here the first-born, and the Church first founded in them, and planted by them, is here called [...] the Church of the first-born, the Apostolical Church.

i Note: [...] [Page 765] Ib. Written in heaven] [...] signifies to be enrolled (see Note on Luk. 2. i.) and this belonged ei­ther to all the congregation of Israel, Num. 1. 18. or in a special manner to the first-born of every family, who had that dignity before others, and in time came (as families grew into tribes) to be princes of the tribes of their fathers, Num. 1. 16. or to some choise re­nowned men, who were to be captains, or heads, of thousands in Israel, or finally to all souldiers listed or enrolled. And to this manner of enrolling doth this phrase [...] written, or enrolled, in heaven, referre, to denote those that are registred by God, matriculated in heaven, that is, beside the Apo­stles, all other holy men, renowned in the book of God: and so this phrase is sit to be joyned to the [...] foregoing in the forementioned notion.

k Note: [...] Ib. Made perfect] [...] are those that have received their crown, their reward, in the Agonistical notion so often mentioned, that is, that have attained the end of their race, are triumphant in heaven. And the use of this very phrase among the Jewes is ordina­ry, [...], those that are advanced to be, as they are wont to say, under the throne of glory.

l Note: [...] V. 24. That of Abel] The meaning of this passage [...] or, as Theophylact and others read, [...] [...], is not easily resolved on. If it be [...], it may then agree with Abel as the Accusative case, and then it must be rendred then Abel, meaning, then Abel spake; or else referring the [...] to [...] going before, and reading [...] in the Genitive case, it will then be rendred, then that (sprinkling) of Abel, noting the sprinkling of blood which in that sacrificing of his first­lings, Gen. 4. 4. he is supposeable to have used. If it be [...], then as it is certain it must refer to [...] blood precedent, and so denote the blood of Abel, so it is un­certain what blood is meant, whether the blood of Abel shed by Cain, or the blood of Abels firstlings in his sa­crifice. So that all these four possible notions of the words are in effect but two: the first and the third re­ferring to that of Abel and his own blood shed by Cain; and the second and fourth to the blood of the cattel in his sacrifice. And which of these is now to be preferred is the onely difficulty. That the first should be it, the authority of the Greek Commentators and others would incline, and the manner of the Scripture­style in many places (using words and phrases, which must be supposed to signifie much more then their na­tural importance affords; see Note on Mat. 12. e.) may help to perswade it. For thus it may then be ex­plicated very commodiously; That whereas the blood of Abel, the first that ever suffered, called for nothing but vengeance on the murtherer, the blood of Christ, quite contrary wise, called for mercy on his very crucifiers, and on all the world of men besides, and so spake as good things as Abels did ill, cryed as loud for pardon as his is said to do for vengeance. But if we consider the design of the whole Context, which is the compa­ring the state and oeconomie under the Law and before Christ with that now after or since his coming, and the preferring the latter infinitely beyond the former, we shall then have great reason to incline us to accept the second sense, that the sprinkling of the blood of Christ, that sacrifice of his upon the Cross, had infi­nitely more efficacy in it (and that devolved to us) to obtain Gods acceptance, then that sacrifice of Abels, the first great type of that shedding the blood of Christ, this lamb of God, is affirmed in the Scripture to have had. That this sacrifice of beasts offered by Abel should here be mentioned with Christs sacrifice of his own body on the Cross, the reason is evident, because all the sacrifices of beasts, not onely under the Law, but before it, among the Patriarchs, before and after the Deluge, were all types of Christs one perfect sacrifice. And Abels being the first of these recorded in Scripture, and attested to have had much of Gods acceptation, particularly more then Cains (see Heb. 11. 4.) is therefore the fittest to be insisted on in this place. And that Christs blood is said to speak better things then that, and so then any other blood in sacrifice, is agreeable to Heb. 9. 13, 14. For if the blood of Bulls—how much more the blood of Christ, and ver. 22, 23. And almost all things are purged by blood—It was necessary therefore that the hea­venly things themselves should be purged by better sa­crifices then these. And accordingly in the antient Liturgies, and in the Canon of the Mass now in use, when the Bread and Wine is consecrated into the Sa­crament of the body and blood of Christ, the prayer makes mention of Abels sacrifice, and Melchizedeks offering, chusing out those two as the most antient and eminent types (under the Old Testament) of this sa­crifice of the blood of Christ commemorated in that Sa­crament. This (and much more, which, if it were needfull, might be added to this purpose) will make it reasonable to have annex'd this latter sense to the former more ordinary, if not to prefer it be­fore it.

m Note: [...] V. 25. Spake] [...] is a word of a special sig­nification, nothing Divine revelation, either by [...] the voice from heaven, or any other way. So Mat. 2. 12, 22. revelation of God's will by dream, and Luk. 2. 26. by that or some other such way, and Act. 10. 22. a revelation by an Angel. So of Moses Heb. 8. 5. and here of Noe, ch. 11. 7. and Rom. 11. 4. [...] that voice from heaven to Elias, 1 Kin. 19. 12. Hence faith Phavorinus, [...], [...], it signifies a vision, [...] the giving of the law; and again, [...] [...] oracles or divine speeches, agreeable to the known notion of [...] for [...] an oracle of God. According to which notion of the word it is here to be rendred, not speaking simply, but speaking from God, delivering oracles, warnings or precepts from him.

CHAP. XIII.

1. LET brotherly love continue.

Paraphrase 1, 2 And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not onely those of your own nation, Jewes, but to any of all country strangers so called or aliens: let not the Christian vertue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

2. Be not forgetfull to entertain strangers, for thereby some have enter­tained Angels unawares.]

Paraphrase 2. And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not onely those of your own nation, Jewes, but to any of all country strangers so called or aliens: let not the Christian vertue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

3. Remember them that are in bonds, as bound with them; and them which are evil intreated [...] suffer adversity, as being your selves also in the body.]

Paraphrase 3. Have that compassion to prisoners, that sense of their sufferings, as you would have if you were in the same condition with them; relive and rescue those that are under any affliction, as men that know and confider your selves to be in the same frail humane estate, subject to all that befalls any man.

[Page 766] 4. Let mar­riage be honourable among all, [...] Marriage is honourable in all, and the bedbe undefi­led [...] undefiled: butfornicators [...] whoremo [...]gers and adulterers God will judge.]

Paraphrase 4. And whereas the Gno­sticks pronounce marriage unlawfull, but indulge to all unnatural lusts, doe ye look on marriage not onely as lawful, but as honourable, instituted by God: onely take care that you make use of it as a fortification against all unlawful lusts. For fornication of what sort soever, which the dislike of marriage brings many to, and adultery, which is the violation of marriage, are sins that will be severely punished by God.

5. Let your dis osi [...]ion, temper of mind, man­ners, be free from the love of money, [...] conversation be without covetousnesse; and be content with the things that are present [...] such things as ye have: for he hath said, I will never leave thee nor forsake thee.]

Paraphrase 5. And in such times, espe­cially as these of persecution, there is no temper so fit for you to be furnished against, as that. of covetousnesse: whatever God at present allows you, be ye fully satisfied with that. For what God said to Josuah of the Jewes, he saith to all true Christians, of whom those were the type, that he will by no means utterly destitute them, and so they have no need of that fear which is wont to betray men to coverousnesse.

6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall doe unto me.]

Paraphrase 6. So that we Christians, particularly you Hebrew Christians, that suffer so much for the profession of the faith, may from the word of God take courage, and say, I will trust God with my security, and live fearlesse of all danger, knowing that as long as he sees it best for me, he will deliver me from worldly dangers, and that when he permits them to come, the utmost shall doe me no hurt.

7. Be mind of your Go­vernors [...] Remember them note b which have the rule over you, who have spoken unto you the word of God: whose faith follow; considering the end of their conversa­tion.]

Paraphrase 7. Set before your eyes the Bishops and Governours that have been in your Church, and preached the Gospel to you, observe their manner of living, their perseverance till death, and then make their faith, their perseverance and constancy in the doctrine of the Gospel, the example for you to imitate and transcribe.

8. Jesus Christ the same yesterday, and to day, and for ever.]

Paraphrase 8. The same faith that then was the true faith in which they persevered to the death, will be so now unto you and to all ages; you have no reason to think that 'tis so suddenly changed, that Judaisme which they took to be abolished, should now be in force again among you, as your Gnostick teachers are willing to perswade you.

9. Be not carried about withvarious [...] divers and strange doctrines: for it is a good thing that the heart be note c established with note d grace, not with meats, which have not profited themwhich walked [...] that have been occupied therein.]

Paraphrase 9. This change and bring­ing in of new doctrines of Judais [...]e into the Church is a piece of dangerous inconstancy: 'T were sure more for the turn to be grounded in the truth, to take that which is best for your turn, and then never to remove or be carried about from that to any other. And that is the Gospel, and not the Mosaical Law about sacrifices and meats, &c. that this is much better for the soul then tother, will soon appear unto you if you consider how empty and unprofitable those observances of the law alwaies were, (considered in themselves) even when they were in force; for even then they that dealt in them were really little profited by them, (see ch. 10. 1, 2, 3. where the sacrifices are said only to be a commemoration of sin, unable to expiate, and so leaving in estate of damnation, unlesse they advance farther to Christ, sig­nified by those sacrifices.)

10. We have an altar, where of they have no right to eat which serve the taber­nacle.]

Paraphrase 10. And if any man think his Judaizing will doe him no hurt in respect of Christianity, that those that stand for the Mosaical performances may yet have their portion in Christ, let him know he is mistaken. For Christ, the only Christian altar to which we bring all our sacrifices, and who is so beneficial to us, will not be beneficial to them that depend on the Mosaical Law, they that doe so have no right to partake of Christ (Gal. 5. 2. If you be circumcised, Christ shall profit you nothing.)

11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priestfor a sin offering [...] for sin, are burnt without the camp.]

Paraphrase 11. And the truth of this you may discern by a cere­mony among the Jewes, to wit, in the sacrifice of [...]tonement or expiation, of which the priest never eat a bit, the blood he car­ried in with him into the holy place, and the body was burnt without the camp: Now by that sacrifice the Messias was typi­fied most lively, as is acknowledged by themselves, so that they, even the Priests and principal persons among them, being not allowed to eat of that sacrifice, might hence collect this truth in hand, that they that eat or partake of Christ, should reap no be­nefit by him as long as they pretended their law in force, and depended on these legal ceremonies for heaven.

12. Wherefore Jesus also, that he might sanctifie the people with his own blood, suffered without the gate.]

Paraphrase 12. And that the burning that sacrifice (all the body of it) without the camp, so that no part of it was usefull to the Jewes, people or. priest, did typifie this truth, that Jewes relying on their religion should not receive benefit by Christ, may farther be illustrated by our Saviours practice, who when he was to enter into the holy place, that is, heaven, to blesse and sanctifie us, and to that end to shed his own blood, to carry it as it were in with him, as the priest did the blood of goats and bullocks into the holy place, (to signifie that there is no means of expiati­on to be had but by his blood) he suffered without the gate, so fulfilling the type, and confirming this truth typified by it, that it was not by those legal sacrifices, but by Christ's offering himself, that any benefit is to be hoped for by us.

13. Let us goe forth therefore unto him without the camp, bearing his re­proach.]

Paraphrase 13. Let us therefore leave the Judaical service, the Mo­saical Law, though many afflictions threaten us for so doing, let us relie wholly on Christ upon the crosse, (know nothing but Jesus Christ and him crucified) and take all afflictions, in the way to that, cheerfully, therein imitating Christ himself, who indured the crosse, 'despised the shame, &c.

14. For here have we no continuing city, but we seek one to come.]

Paraphrase 14. For this that is to be had here, is no condition of rest and tranquillity; we, like Abraham, Isaac and Jacob, that sojourned in Canaan, are not to look upon our present being, as the preferment which is promised Christians (which if it were, we might then expect it free from afflictions) but we have a future expectation of stability, whereon we depend.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the note e fruit of our lips, giving thanks to his name.]

Paraphrase 15. Let us therefore now our high priest is entred hea­ven, by him offer up to God our Christian sacrifice, our sacrifice not of beasts bodies, but that figured by them, our sacrifice of praise; and that not like to that of the Jewes, at some set seasons onely, but continually all the daies of our lives; not the fruit of our herds, to be burnt upon his altar, but the offering of our charity, almes and mercy, our Christian sacrifice, v. 16. joyned with our thanksgiving to God (and never omitted by the primitive Christians in their Eucharist) answerable to the free-will-offerings or vowes, Hos. 14. 3. in acknowledgment of his power and goodnesse.

16. Butbenefi­cence and liberality [...], see note on Act. 2. d. to doe good and to communicate, forget not; for with such sacrifices God is well pleased.]

Paraphrase 16. But be sure not to omit any season of charity or supply to any brothers wants that can at any time be offered to you; for this is of the same nature and obligation with the former. All such are offerings to God, very acceptable to him, (whatsoever yet doe to one of these little ones, ye doe unto him) and required now of us under the Gospel as our only Christian sacrifice.

[Page 767] 17. Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give account, that they may doe it with joy, and notgrieving or sighing [...] with grief, for that is unprofitable for you.]

Paraphrase 17. Obey those that are set to rule you in your several Churches, the Bishops (see note a.) whose whole care is spent among you, as being to give an account of your proficiency in the Gospel. And by your submission to them doe ye endevour to make their task as easie and sweet as you can, that they may have joy not sorrow in the execution of it; for 'twill be small benefit to you that they have no comfort in the discharge of their office toward you, and as long as they doe it sadly, cannot doe it so effectually as otherwise they might.

18. Pray for us: forwe are confident [...] we trust we have a good conscience,to behave ourselves well in all things [...] in all things wil­ling to live honestly.]

Paraphrase 18. I beseech your prayers for me and my fellow-labou­rers in the Gospel, which in all reason you ought to afford us, as your reward of our sincere labour and industry for your good, wherein we have confidence of our selves, that we have discharged a good conscience.

19. But I the more abundantly beseech you [...] But I beseech you the rather to doe this, that I may be restored to you the sooner.]

Paraphrase 19. And one thing I most earnestly desire you to pray for us, that I may come to you the more speedily.

20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepheard of the sheep, through the bloud of the everlasting co­venant.]

Paraphrase 20. Now our God, which delighteth in the peace and unity of Christians., that raised Christ from death to life (Christ that great pastor and ruler of his Church, who that he might shew himself a good shep­heard, laid down his life for us, and therewith is now (as the high priest was wont) entred into heaven)

21. sit you for [...] Make you perfect in every good work, to doe his will working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.]

Paraphrase 21. Incline and prepare your hearts for all Christian performances, particularly that of peace and concord, enabling and exciting you to doe whatsoever will be acceptable in his sight now, according to the com­mands of his son Jesus Christ, God blessed for ever. Amen.

22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.]

Paraphrase 22. But I beseech you, as you tender your endlesse good, that ye embrace and make use of that good advice that I have given you in this brief Epistle, against defection from Christianity.

23. [...], Ye know [...] Know ye that our brother Timothy is [set at liberty,] with whom, if he come shortly, I will see you.

Paraphrase 23. freed from prison.

24. Salute [all them that have the rule over you, and all the saints. They of Italy salute you.]

Paraphrase 24. the Bishops of your several churches, and all the flock under them. The Christians that from several parts of Italy are in this place, send you greeting.

25. Grace be with you all. Amen.

Written to the Hebrews fromor Rome so so the King's MS. [...] Italy by Timothy,

Annotations on Chap. XIII.

a Note: [...] V. 4. Marriage is honorable] The main difficulty here is, what Verb is here to be understood, and taken in, for the clearing the construction. It may possibly be [...], is, & then the onely remaining difficulty will be, what shall be meant by [...], [...] whether it be mostfitly ren­dred in all, whether denoting all things, that is, all re­spects, or all men, that being of several ages or of several qualities, are yet capable of marriage, or whether, as Theophy lact addes, in all times of persecutions or of re­lease from persecutions; or whether, according to the promiscuous use of prepositions in these writers, & par­ticularly of [...], oft taken notice of inother places, it be to be rendred among all, that is, among all men, noting the general estimation & opinion of all men of all nations, whether Heathens, Jewes, or Christians, among all whom (save the Gnostick-hereticks, then newly sprung up) marriage had been look'd upon with honor. This might easily be shewed out of the Jewish writers and customes. Marriage and procreation was the means of taking away their reproach, and so a note of pecu­liar honor among them. So likewise among the Hea­thens the Lacedemonians law appointed a mulct first for the [...] unmarried, then another for the [...] those that married late, as the third, and the severest, [...] for marrying ill. See Aristo's Commenta­ries inp. 412. Stobaeus. AndIbid. Musonius in his book, whe­ther marriage be any hinderance to Philosophers, hath discoursed it at large, [...], that marriage is a great and desirable thing, as being the beginning of the constitution of families, cities, kingdomes, the onely lawful means of continuing the world, and that therefore the Gods have taken special care of it, Juno, Cupid and Venus; and consequently that it is unreasonable to affirme [...], that there is any sort of men, philosopher or other, for whom this is not convenient. See Hierocles also, as he there is set down inp. 41 [...]. Stobaeus, out of his tract on this subject. And plenty of the like ob­servation we have among the antient Romans, who have injoyed great privileges by this of marriage and propagation; the jus trium liberorum, the privilege which they had that had gotten three children in law­ful marriage, is famously spoken of among them. And accordingly to these premisses, this sense will be very perfect truth, Marriage is honerable among all men, Jewes, Heathens and Christians also, among whom Christ hath lest it in the same dignity in which he found it, having instituted nothing to the prejudice of lawful marriage, but, as Theophylact addes, looking upon it with honor, as that which [...], preserves men and women in sobriety and continence, or abstinence from all unlawful pleasures. All which being granted, and supposed to be most true, yet it seems most probable from the Context, that not [...] is, but [...] let be in the Imperative, is the Verb which is here understood. Let marriage be honourable among all, and let the bed, the marriage-bed, be undefiled, or simply the bed, whether in or out of marriage, so as to contain the monial as well as conjugal chastity, proportionable to the Fornication as well as Adultery after mentioned in the interdict. That it is thus, by way not of affirmation, but exhortation or precept, may appear by the verses before, which from the be­ginning of the Chapter are all exhortatorie, and in the Imperative, but especially v. 5. where the style is ex­actly the same as here, [...], dispositi­on, or conversation, without covetousnesse, and yet the sense must necessarily be thus made up (and so our [Page 768] English hath rendred it) let your conversation be with­out covetousness, and so again [...] be content with the things that are present. To this agrees what Geor­gins Alexandrinus saith in the life of Chrysostome, p. 188. l. 15. that he alwayes bid them [...] [...], to keep marriage honour­able—which being taken from this place evidently, is by him set by way of exhortation. And to this rendring therefore I do adhere, as an admonition sea­sonably given, contrary to theSee Note on 1 Tim. 4. b. Gnosticks infusions among them.

b Note: [...] V. 7. Them which have the rule] The word [...] is a common word to signifie all kind of autho­rity or rule: [...], ruler of the people, Ecclus 9. 22. [...], ruler of the congregation, chap. 13. 54. [...], ruler of the armies, 1 Mac. 13. 8. [...], ruler of the Jews, v. 42. [...], ruler of the nation, Ecclus 17. 13. [...], ruler of the city, c. 10. 2. [...], ruler of the brethren, v. 24. and c. 49. 17. and frequently [...], ruler, simply. So the Hebrew [...] and [...] and [...], which are ordina­rily rendred [...] governor, are often [...] ruler. And what kind of government it is, must still be judged by the circumstances of the Context in any place, and not from the nature or use of the word. In the New Testament it is applied to Christ as ruler or governor in Israel, Mat. 2. 6. and so also to the government of the Apostles in the Church, Luk. 22. 26. [...] [...], let him that ruleth, that is, who shall be constituted ruler in the Church, be as he that ser­veth; and there it is all one with [...] the greater, or greatest, among you. So Joseph is [...] [...] a ruler over Aegypt, Act. 15. 22. Judas and Silas that were sent by the Council of Apostles and Elders at Jerusalem, and chosen [...] out of them, and so some of that number of the Bishops of Judaea, that were in the Council, [...] are called [...], rulers among the brethren, which there appear to be Bishops of Judaea, (see Note on Act. 15. e.) and accordingly do teach and exhort and confirm and impose hands, all which were the Bishops office in that place. And thus it is here used in this verse, and again v. 17, and 24. [...], he speak­eth of Bishops, saith Chrysostome and others. And these the Bishops of Jerusalem, and the other cities of Palaestine ( [...], say the Scholiasts in the Argument of the Epistle) to whom the Epistle was sent. Of these there are these Chara­cters in this Chapter, all agreeing to this interpretati­on; First, that they had spoken to them the Word of God, that is, preached the Gospel to them in this verse: Secondly, that they watch'd over their souls, and are to give an account of them; and consequently the He­brews must obey and be subject to them, ver. 17. all evidences of their charge and authority in the Church: Thirdly, all their rulers, and all the saints, are the two comprehensive words which contain all the He­brews, to whom this Epistle is written, the former no­ting the Bishops, the latter all the faithful committed to their charge. And 'tis observable that the latter Jewish Writers, when they speak of Christian Bishops, ex­presse them by a word of great affinity with this here, retaining the Greek [...] in their language, with lit­tle or no change, [...] or [...], either with or with­out the Aspirate. So in Abrabaneel on Isa. 34. fol. 54. col. 4. speaking of the famous Burgensis, from a Jew turned Christian, and at last become a Bishop, he saith, that he was formerly called Solomon the Levite, and afterward became [...] a ruler and a great man among the Nazarites, or Christians, [...] Egemon, that is, Episcopus, Burgen­sis. See Elias Levita in Thisbi, and Buxtorf. Lex. Talmud. in the word [...].

c Note: [...] V. 9. Established] The Hebrews expresse food by the staffe of bread, because feeding is the sustaining and upholding of the body, which would otherwise, as a cripple deprived of his crutch, as the sick or weak man of his staffe, soon fall to the ground. Accordingly the Hebrew [...] stabilivit, fulcivit, to establish and sustain, signifies also refecit, refreshing, and doth so especially when 'tis joyned with [...] heart (answerable to [...] here) as Psalm 104. [...] bread to strengthen mans heart, and Gen. 27. with corn and wine I have sustai­ned him. And in Chaldee and Syriack the same word signifies eating, taking meat. So 1 Kin. 13. 7. Come home with me, [...] and feed, or eat, the Septu­agint, [...] and dine; and Luc. 22. 11. the Sy­riack hath [...] to eat, and among the Rabbines ordinarily [...] convivium, a feast. And so here [...] to be established (one sense of that Hebrew [...]) is set to signifie that other of feeding or eating, and with the addition of [...] with grace, imports the Gospel, the spiritual food of souls, to tend more to our spiritual advantages then ever the sacrifices of the Jewes did or could, [...] which are here called [...] meats, because of them part being sacrificed to God, part going to the Priest, the rest went for the furnish­ing a feast for the sacrificers and others whom they invited to them, and therewith they refreshed and chee­red themselves before the Lord, Deut. 12. 18.

Ib. Grace] That [...] grace hath in many places of the New Testament, and particularly in this, a spe­cial peculiar notion to signifie the Gospel, as that is op­posed to the Law (upon this ground, because the mat­ter of the Gospel is free undeserved mercy; and besides, the sending Christ and the Holy Ghost and the Apostles to reveal this is an act of infinite charity in God also) will appear, [...] not onely by the opposition here to [...] meats, which as [...] also signifie the Mosaical feasts and sacrifices, 1 Cor. 8. 8. Heb. 9. 10. Rom. 14. 17. Col. 2. 16. but more evidently by viewing these many other places in the New Testament, wherein the word [...] signifies the Gospel; [...] John 1. 17. [...] [...] grace and truth, the Gospel, (and substance of all the Mosaical shadows,) is said to have come by Jesus Christ, in opposition to the Law by Moses. So Act. 11. 23. [...], [...] having seen the grace of God, that is, the Gospel, so successefully preach'd a­mong them, (see Note on Act. 18. d.) and accordingly c. 13. 43. [...] they exhort them [...] to continue in the grace, that is, the Gospel, of God that had been preached, the doctrine thus mercifully revea­led from God by them. So Act. 14. 3. the Lord is said to bear witnesse to the word of his grace, [...] that is, by miracles to confirm the preaching of the Gospel. So v. 26. and c. 15. 40. Paul and Barnabas were com­mended by the Apostles [...] to the grace, that is, the Gospel, of God, to the preaching of it, ex­press'd after by [...], the work which they performed. So c. 15. 11. [...], by the Gospel, in opposition to the yoke of the Law laid by the Judaizers upon the Christians. [...] So [...] [...], they that believed through the prea­ching of the Gospel. So c. 20. 40. [...] the Gospel of grace, and v. 32. [...] the word of his grace, that is, preaching of the Gospel. So [...] we received grace, Rom. 1. 5. and then [...] Apostleship; first the mercy of receiving the Gospel, then commission to preach it. So Rom. 5. 2. [...] unto this grace, the Gospel, in which we stand, &c. So c. 6. 14, and 15. we are not under the Law, but [...] under grace, that is, un­der the Gospel. So 2 Cor. 1. 12. [...] by the grace of God, the Gospel, set in opposition to the [...] [...] the fleshly heathen wisdome (because this was no way to be attained but by God's revealing it:) so c. 6. 1. they are exhorted not to receive [...] the [Page 769] Gospel again, [...] in vain. So Gal. 2. 21. [...] I do not evacuate the Gospel, I doe not let that great favour of God of revealing the Go­spel to me to be cast away upon me, and c. 5. 4. of them that depended on the Law, [...], ye have fallen from grace, that is, from the Gospel. So Eph. 1. 6. the glory of his grace, and 2. 7. the abun­dant riches of it, that is, of the Gospel revealed to the heathen. So Col. 1. 6. [...], [...] from the day that ye heard and knew the grace of God in truth; where by the conjunction of [...] truth with it (as before in John, grace and truth.) & the hearing and knowing, 'tis clear there can be nothing meant by [...] grace but the Gospel. So 2 Thess. 2. 16. a good hope [...] in the Gospel; and 2 Tim. 2. 1. [...] be strong [...] in the preaching of the Gospel. So Tit. 2. 11. the grace of God hath appeared, teaching, &c. clear­ly the Gospel and the doctrine thereof. So in this Epi­stle, c. 10. 29. the spirit of grace, the spirit of God that, in God's great kindnesse to us, was sent to consecrate the Apostles to their office of preaching the Gospel. So c. 12. 15. [...], falling short of the grace of God, nothing apostasie or defection from the Gospel; and perhaps contrary to that v. 28. [...] [...], [...] let us hold fast grace. So 1 Pet. 1. 10. [...], the grace to you, or the Gospel prea­ched unto you, and v. 13. [...] the Gospel brought to you, and c. 5. 12. testifying [...], that this is the very Gospel of God. So Jude 4. transferring the grace of God to lasciviousnesse, that is, making that use of the Gospel to Libertinisme.

e Note: [...] V. 15. Fruit of our lips] Some difficulty there is in the phrase [...] fruit of lips. 'Tis ordina­rily conjectured that the Greek translation in Hosea, ch. 14. 2. whence it is taken, read [...] fruit, in stead of [...] calves, which the Hebrew Copyes retain, and instances of the like have been given Note on Heb. 8. a. But Mr. Pocock renders another account of it, viz. that [...] is here taken in the notion of [...], the word used by the Septuagint for an holo­caust, which being ordinarily of young bullocks, the Hebrew [...] vituli, calves, may fitly be rendred by it. The onely difficulty is to resolve what the reason is that holocausts should be called [...] and his con­jecture is good, because these being above what was prescribed by the Law, they bare proportion to fruit or banquet after a meal, and accordingly they are called by the Rabbins [...] summer fruit for [...]he Altar, or a banquet over and above the prescribed sa­crifice: for as it is the custome after a feast to serve in fruit, so, saith Bartenorius, after they have offered the due oblations of every day, they bring the holocausts for their free-will-offerings. See Maimon. ad Mish­naioth tr. Shekalim, c. 4. §. 4. But if this be not im­braced, why yet may it not be resolved that the 72. re­taining the sense, thought fit (as often they do) lightly to change the word, and so to set fruit for calves? By this means 'tis become farre more fit for our Apostles turn, to signifie our Christian sacrifice or free-wil­oblations, works of mercy, &c. which together with our praises of God we offer to him, proportionable to the offering to God thanksgiving, and paying vowes, Ps. 50. 14. which being promised by the lips and spoken with the mouth, Psal. 67. 14 the payment of them is really [...] here, the fruit, and calves, of our lips. This fruit of the lips is here visibly set down as all one with the [...], sacrifice of praise. Thus the [...], that is, enforceth. Now the sacrifice of praise is literally [...], [...] so called Psal. 49. 15, 24. Psal. 107. 22. Psal. 116. 17. and that the [...], salvation, ver. 13. that is, the peace-offering, or trespass-offering, Lev. 7 where for [...], the trespass-offering, the Septuagint have [...] the sacrifice of salvation, v. 1. [...], the sacrifice of praise, v. 2. [...], the sacrifice of salvifick praise, v. 3. And this the Christian offers in the Eucharist, wherein, accor­ding to the Primitive practice, every man brings his li­beral oblation, the bread and wine, and fruits of the season, inApol 2. p. 97. Justin Martyrs time, and afterward that which was proportionable thereto, never coming to God empty, or without remembring the Corban, saithDe [...]p. & eleom. p. 180, Dominicum celeb [...]are t [...] credis, qui Corbonam non respicis? S. Cy­prian. For this being offered to God by the Bishop or Priest with thanksgiving (from whence it was called the Eacharist) thereby to acknowledge God the author of all the good things we enjoy (primitias [...]arum quae sunt ejus creaturarum offerentes, saith1. 4. c. 34 [...] Irenaeus) is properly our sacrifice of praise, a reall sacrifice, viz. the [...] gifts or oblations which there we bring, and that a sacrifice of praise or thanksgiving, being far­ther [...], a commemoration of Christs sa­crifice, saith Chrysostome; and so literally [...] here, the fruit, or free-will oblation, of praising lips, or of lips giving thanks, or confes­sing in the name of the Lord, that Lord of our salva­tion whom we there commemorate. And then to all this followes very naturally, in the next verse, to do good and to communicate forget not: for with such sacrifi­ces God is well pleased: that is, over and above this so­lemn Eucharistical oblation, we must also be mindfull of daily continual works of charity upon all occasions, and wants of our poor brethren; this of charity and mercy being our acceptable Christian sacrifice, requi­red by God in exchange for those daily sacrifices of the Jewes, that were consumed with fire, went all into smoake, were not laid out to so much solid profit, (the relief of our poor brethren, Gods known proxyes upon earth) as these our Christian sacrifices are.

THE note a GENERAL EPISTLE OF note b JAMES.the Apo­stle, so most of the co­pies read, [...]

a Note: [...] BY the word [...], Catholick, is here noted, that this Epistle was not written to any particular Church of one denomination, as S. Pauls Epistles were, but to all the Jewish converts wheresoever they were. That those were dispersed into several parts, and thence called the [...], dispersion, see Note on Joh. 7. d. The places where they especially lived are mentioned 1 Pet. 1. 1. and Pontus being there first mention'd, S. Cyprian mentions that Epistle of his, as that which was called Epistola Petri ad Ponticos, The Epistle of Peter to those of Pontus, Cyprian l. 3. de Testimon. 39. But that not to exclude the other parts of their dispersion after mention'd. Such Epistles as these are those which are antiently called [...], which being delivered to the Church of some one city, were appointed by them to be transcribed, and sent about to all the other Churches within such a [...], compasse or circuit.

Who the writer of this Epistle was,b. [...] is thus far agreed on amongst most, that it was the Bishop of Jerusalem, though the Syriack conceive it to be the son of Zebedee: But he was cut off by Herod, Act. 12. 1. before this dispersion of the Jewish Christians was so considerable as it was at the writing of this Epistle. The main questi­on is, what James it was that was Bishop there, whether James the son of Alphaeus, one of the Twelve, or some other. That is was the son of Alphaeus is thought to be favoured by the title of the Epistle, which in most Copies hath [...], of James the Apostle. But this sure is a mistake; for the Bishop of Jerusalem was James the Just, known by the title of the brother of the Lord, that is, the son of Cleophas (Christ uncle) and so his cousin-germane, which is ordinarily expressed by brother in the sacred Dialect. So Clemens Hypotyp. 1. 6. in Euseb. l. 2. c. [...]. Peter and James and John (the sons of Zebedee) [...], did not contend for the dignity, but chose James the Just Bishop of Jerusalem. And this, it seems, as next of kin to Christ; For of Simeon the second Bishop saith Hegesippus in Eusebius, l. 4. c. [...], After the martyrdome of James the Just, Simeon again was constituted Bishop of Jerusalem, whom all preferred to that dignity, as being (after James the next, or) second cousin of Christ. Now that this James the Lords brother was not one of the Twelve, is clear by Eusebius, l. 1. c. [...], This James was one of the reputed disciples, yea and brethren of Christ. Where disciples are clearly opposed by Eusebius to the Twelve. So in the Author of the Recogniti­ons, this James is affirmed to be none of the Twelve. So in the Menologie of the Greek Church they celebrate three Jameses, James the son of Alphaeus, Octob. 9. James the brother of the Lord, Octob. 23. and James the son of Zebedee, Apr. 30. So saith Eusebius again, l. 2. c. [...]. that he was called James the Just, [...], because there were many of that name. See more of this Note on 1 Cor. 15. a. As for the title of Apostle which here is bestowed upon him, [...] that is no objection against what hath hitherto been said. For S. Hi­erome in his Comment. on Isaiah calls him the thirteenth Apostle; and upon the mention of him Eusebius adds, l. 1. c. [...], beside the twelve there were many other Apostles in that age, after the similitude, or by way of imitation, of the twelve. And Theodoret pronounces indifferently, [...], those that are now called Bishops, they then called Apostles. So Thaddaeus (not Lebbaeus or Judas, one of the Twelve, but, saith Eusebius) one of the Seventy, who ten years after Christ was sent by Thomas to the King of Edessa, is out of the Syriack records of that city called [...], the Apostle Thaddaeus. So Luke, or possibly Silas, S. Pauls fellow-tra­veller, is named among the Apostles of the Curch, 2 Cor. 8. 23. and so by Epiphanius and Theophanes Luke is styled [...] Apostle. So Mark S. Peters follower, that first planted the Church in Alexandria and Pen­tapolis, is by the Anonymous writer of his life in Photius, by Eusebius, l. 2. c. [...]. by Epiphanius, Haer. 51. called [...] Apostle. So Timothy, converted by S. Paul, and after that made Bishop of Ephesus, is by the Anonymus inBibl. num. 254. Photius [...], the Apostle Timothy, and in Theodoret on 1 Tim. 3. 1. [...], Timothy the Apostle of the Asiaticks. And so Theophanes, [...], In the moneth July were the dedication of the me­morials of Andrew, Luke and Timothy, the holy Apostles. So Titus is by Theodoret styled [...], Titus the Apostle of the Cretans. And so Epaphroditus, Phil. 2. 25. is [...] your Apostle; for which Theodoret gives the reason, because [...], he was intrusted with the Episcopal government of them. So Clemens Romanus the Bishop of Rome is by Clemens Alexandrinus l. 4. called [...] the Apostle Clemens, by S. Hierome in Isa. 52. vir Apostolicus, an Apostolick person, by Ruffinus, De Adulterat. lib. Orig. penè Apostolus, almost an Apostle. So Ignatius, Bishop of Antioch is by Chrysostome in his encomium of him called [...] Apostle.

For the time when this Epistle was written, there is no certainty of defining, save that, as it must be after the Apostles preaching and converting the Jewes in the other regions beside Judaea, so it must be before the year 63. for then this James was put to death by Annas the younger, the High-priest. See Josephus Antiq. l. 20. c. 8. The designe of the Epistle is visible, to fortifie the faithful against all temptations wherewith the Gnostick-hereticks could solicit them, and to secure their patience, and purity, and faith, and charity, and all other Christian pra­ctices in them, and to foretell them the no stead that their worldly wealth most solicitously preserved will stand them in at the approaching calamity, which will involve incredulous Jewes and Gnosticks together, cap. 5. 1. hereby comforting the faithful, and encouraging them to persevere till this coming of Christ for their rescue from their persecutors, v. 8.

CHAP. 1.

1. JAMES a servant of God, and of the Lord Jesus Christ, to the twelve tribes which arein the dispersion in [...] scattered abroad, greeting.]

Paraphrase 1. James the Bishop of Jerusalem, employed by God & Christ in the service of that Church, sends greeting to the Jewish Christians that are dispersed among the nations out of Judaea in divers cities.

2. My brethren, [...]ount it all joy when ye fallamong [...] see [...]u. 10. 30. into divers temptations,]

Paraphrase 2. Look upon it as the blessedest condition that can befall you, the joyfullest thing imaginable, that you meet with afflictions here in your Christian course, and those of many sorts and kinds, a succession of many of them.

3. Knowing this, that the trying of your faith worketh patience.]

Paraphrase 3. And this you will doe, if you duly consider the gainfull effects of these afflictions: For as by them your faith is tried whether it be sincere or no, so that trial exercises and gives you the habit of that excellent Christian vertue, of patience and courage and constancy; and that being a superiority of mind, and a victory over a mans self, over his most hurtfull and unruly passions, his fears, his sorrow, his rage, his revenge, and over all the world besides, over injuries, rapines, contumelies, death it self, it must needs be a delight­full joyous vertue.

4. And But let patience have her perfect work, that ye may be perfect and intire, wanting nothing.]

Paraphrase 4. And then let this pati­ence, by consideration of the advantages of our suffering for Christ and pieties sake, and by the delightfulnesse of these exercises of it, advance to this pitch of rejoicing in tribulations, of blessing and glorifying God for them, together with constancy and perseverance therein, and the more and heavier the afflictions are, of rejoicing still the more, v. 2. which is the giving patience the full scope, improving that vertue to the highest degree of perfection: and this will be infinitely for your advantage, the greatest riches that ye can be capa­ble of in this world.

5. But if, [...] If any of you lack wisdome, let him ask of God, that giveth to all men li­berally, and upbraideth not, and it shall be given him.]

Paraphrase 5. To this indeed there is not only fortitude required, but wisdome, and that of the highest nature. And if in such times of pressure as these, any man want this true heavenly spiritual wisdome, this skill of managing himself at this time, of securing his interest with Christ rather then with the world, of de­pending on Christs care of him, without using other artifices of securing himself, of bearing not only patiently but joyfully the utmost evils, let his recourse be continually to God, whom he need not make scruple or be ashamed to consult upon every occasion; for his liberality is not confined, like ours, nor is he wont to reproach those whom he gives any thing to, and he will certainly shew him this truth, and furnish him with this strength of enduring cheerfully, and give him, when time comes, the experimental knowledge of what I here say, how joyfull a thing it is to be thus exercised, and to retain this superiority of mind in all the afflictions that can befall us.

6. But let him ask note a in faith, nothing wavering; for he that wavereth is like a wave of the sea driven with the wind and tossed.]

Paraphrase 6. But let him come to God with firm adherence on him, a mind resolved, whatsoever comes, to stick fast to God, to use no means of delivering himself, but such as are acceptable to him, never entertaining any doubt, whether Gods waies or his own are to be adhered to for the obtaining of his ends, ma­king no question of Gods power or will to answer his requests, and therefore praying and depending on him quietly for an issue but of all: Whereas the contrary doubting or wavering keeps men in a perpetual tempest and agitation of mind, alwaies tossed from one hold, one dependence to another, see note on 1 Joh. 5. b.

7. For let not that man think that he shall receive any thing of the Lord.]

Paraphrase 7. And besides it is the blasting of our prayers, God being not wont to hear them that doe not sincerely and faithfully depend on him.

8. A double-minded man is unstable in all his waies.]

Paraphrase 8. A wavering, inconstant Christian, that together with the faith of Christ applies himself to unlawfull courses for his own safeguard, hath the infelicity of never knowing which way to turn himself, being alwaies betwixt two, and disquieted upon all occasions: see Ecclus 2. 13, 14, 15, 16.

9. But let [...] Let the note b brother of low degree rejoicein his own height [...] in that he is exalted:

Paraphrase 9. But let the rich man that falls into a low condition through the afflictions to which this world is subject, be as well pleased and thank God as heartily for his being reduced to this low estate, as a poor man is wont to be when he is preferred and exalted, (see note on Mat. 9. d.) Or thus, It is no unhappy state for a man to have lost all, to be brought low in the world, and so to have nothing left to lose or secure. Nay this he may really look on as a dignity, or preferment, that he hath reason to be very glad of, and not to mourn for. And so likewise may the rich man look with joy upon the plundrings and violences that befall him; because his riches is as fading and transitory a thing as the greennesse of the grasse, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.

10. But the rich in that he is made low, because as the flower of the grasse he shall passe away.]

Paraphrase 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject, be as well pleased and thank God as heartily for his being reduced to this low estate, as a poor man is wont to be when he is preferred and exalted, (see note on Mat. 9. d.) Or thus, It is no unhappy state for a man to have lost all, to be brought low in the world, and so to have nothing left to lose or secure. Nay this he may really look on as a dignity, or preferment, that he hath reason to be very glad of, and not to mourn for. And so likewise may the rich man look with joy upon the plundrings and violences that befall him; because his riches is as fading and transitory a thing as the greennesse of the grasse, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.

11. For the suna [...]ose with burning heat, and dried away the grasse, and the flower thereof fell away, and the beauty of the look of it perished: [...] is no sooner risen with a burning heat, but it withereth the grasse, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich manbe withered in his own waies, [...] [...] fade away in his note c waies.]

Paraphrase 11. For as it is with the green grasse on the ground, as soon as ever the sun riseth and scorcheth it, it makes it wither, and all the florid part and beauty vanisheth presently, and there is no possible preserving it at such a time; so the rich man, when afflictions and devourers come upon him, doth in a small time wither and fall away, his riches leave him, or he them, if God see fit to send or permit afflictions, he will not by all his dexterities, by any means, (but prayer and fidelity and constancy, ver. 5, 6, 7.) be able to avert them.

12. Blessed is the man that endureth temptation; forbeing ap­proved [...] when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.]

Paraphrase 12. Whereas on the other side, for the true constant pi­ous Christian, it is a blessed thing for him that he meets with afflictions, which are but means to trie and exercise his Christian vertues; which being done, he shall receive approbation from God, and with it a reward, such as in the Gospel is promised to all that adhere and cleave fast to God, if not deliverance here, eternity hereafter.

13. ) Let no man say when he is tempted, I am tempted of God: for God can­not be temptedto with evil, neither tempteth he any man.]

Paraphrase 13. Let no man that by afflictions is brought to any sins, say that God is the author of this; for as God cannot himself be brought to sin by any means, so doth not he by sending affliction seduce or insnare any, cause him to fall by that means, (as appears by the sincere Christian, whose sidelity is not be­trayed, but approved by afflictions.

14. But every man is tempted, when he is drawn away of his own lust and in­ticed.]

Paraphrase 14. But every mans falling into any sin comes from him­self, his own treacherous sensual appetite, which being impatient of sufferings, suggests and tenders him some sensitive carnal baits, and so by them draws him out of his course and intices him.

[Page 772] 15. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death.]

Paraphrase 15. And when his consent is joyned to that proposal or invitation of his sensual part, against the contrary dictates of his reason and the Spirit of God, then that, and not the affliction and temptation ver. 13. begetteth sin, every such consent is the engaging the soul in sin; and such sin, when by repetition of acts or indulgence it comes to some perfection, it engageth the soul in eternal death, see note on 1 Thess. 5. f.

16. Be not de­ceived [...] Do not erre, my beloved brethren,

Paraphrase 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in a­mong you, and flatter you with hopes that they by their compliances will be able to preserve you from suffering here. No certainly, it is God must secure you, or ye are not likely to be secured; the present avoiding of persecutions by not confessing of Christ will stand you in small stead, involve you only in the destruction that attends the persecutors: and this will be a sad deceit, when it befalls you. How much better and safer will it be to adhere to God, when every good thing that is given to men, whether of the lower or higher sort, the ordinary prizes in their spiritual exercises, and the most illustrious crowns, (see note on Phil. 3. d.) come from heaven, descend to us from God, who is the great spring and fountain of all good things, who like the sun sends out light to all that want, but then is not like that in its changeablenesse (as in the several appearances of the sun, when it riseth, when 'tis high noon, and when it sets, whereas God is constant in the same, powring out his raies on us, hath no rising nor setting) nor again in his yearly removing or going from us, which causes different shadows on the earth? God sends forth his light without mixture of shade, his gifts without all niggardlinesse or restraint.

17. Every goodlargesse [...] gift and every perfect gift is from above, and cometh down from the father of lights, with whom isvariation nor casting, of shadow, caused by his turning from us no note d variablenesse, neither shadow of turning.]

18. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures.]

Paraphrase 18. He hath now begotten us in a more excellent way and manner then when we were called his children, being Israelites, begotten us by the Gospel to be Christians and heirs of sal­vation, and therein he hath allowed us the favour of being the first that have been called to this dignity, Ephes. 1. 12. and that out of no consideration of any thing in us, but only of his own free will and pleasure, which being an evidence of his free goodnesse toward us, we have little reason to misdoubt him.

19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.]

Paraphrase 19. Seeing therefore God hath been so gracious to us, let these advantages be made use of to reform every thing that is amisse, let it engage us to those moral duties oft recommended to us, as to be very ready to hear and learn, and yet very deliberate and warie in our words, so to be very hardly brought to an­ger or impatience, whatever the wickednesse of men, whatsoever our provocations be.

20. For the wrath of man worketh not the righteousnesse of God.]

Paraphrase 20. For it is not at all a­greeable to the Christian temper, required Mat. 5. to be impatient, and fall out into suddain wrath or anger; and he that is such, will never be able to doe that which is prescribed by God, and acceptable to him under the Gospel.

21. Wherefore lay apart all filthinesse and superfluity of naughtinesse, and re­ceive with meeknesse the engraffed word, which is able to save your souls.]

Paraphrase 21. And as the sinnes of wrath and malice, so observa­ble in the Gnosticks among you, (which are therefore called dogs, and the concision, by S. Paul) so likewise of lust also, all those that circumcision noted the casting from us and are answerable to the suckers that grow from the root of the tree, let them be plucked off and removed, that you may be the more docile and capable of receiving the whole Gospel-doctrine, which is as it were a graffe of a sweet, kindly fruit, graffed into the stock of our sowre and corrupt nature, and being received and prospering in our hearts, will fructifie unto holinesse, and finally will bring men to heaven.

22. But be ye doers of the word, and not hearers only, deceiving your own selves.]

Paraphrase 22. But then 'twill not be sufficient to receive that do­ctrine into your ears or brain, but it must be uniformly practised, or else it is but the deceiving of your selves.

23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his note e natural face in a glasse;

Paraphrase 23. 24. For he that hears the directions that are given in the Gospel for good life, and the motives and obligati­ons to it, and when he hath done so, sets not with any care to live accordingly a pious Christian life, may be resembled to a man looking in a mirrour, to observe what spots or sullages are there in his face, and when he hath done, goes away, and forgets what he saw there, never thinks to reform what was amisse.

24. For hebeheld himself and went away, and present­ly forgot [...] beholdeth himself, and goeth his way, and straightway forget­teth what manner of man he was.]

25. Buthe that hath looked close-and dwelt upon it, and is not - [...] whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in hisdoing [...] deed.]

Paraphrase 25. But he that hath studi­ed the Gospel to purpose, seen his own image there, all that he is concerned in for his present and eternal well-being, and hath not looked slightly, but insisted, continued looking on it, and laies it to heart, and applies it to practice, and lives and acts accordingly, actually performing that which is required of him, that man may receive comfort and joy in his course, and God will blesse him in it.

26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that mans religion is vain.]

Paraphrase 26. If a man appear or make shew of serving and worshipping God, professe to be religious, and yet gives his tongue the reins to rail riotously on his fellow-Christians, that man deceiveth himself, flattereth himself with vain hopes, if he think that his religion should ever stand him in any stead.

27. note f Pure religion and undefiled before God and the Father is this, To visit the fatherlesse and widows in their affliction, and to keep himself unspotted from the world.]

Paraphrase 27. The true Christian re­ligion, such as God, which is our father, will accept of, con­sists of two special parts, charity to all that are in need, and purity of life, abstaining from filthy lusts, and all the evil examples and temptations of the world.

Annotations on Chap. I.

a Note: [...] V. 6. In Faith] The word [...] faith, which is ge­nerally thought in this place to belong to believing that the prayers shall be heard, may very well be taken in the ordinary notion, for a firm adherence to the do­ctrine of Christ, a constancy in the Christian profession and practice. Thus is believing used Ecclus 2. 13. Woe to him that is faint-hearted, for he believeth not; and this joyned with the sinner that goes two wayes, v. 12. as here the double-minded man, opposed to pray­ing in faith, is farther explained by doubting, and wa­vering, and instability. So in Herodotus, l. 1. [...], Men must preserve faith in friendship, and not be polluted with a double heart; where, as here, faith and the double heart are opposed in this sense. This notion will very well agree with the Context, where comforting the dispersed persecuted Christian Jewes, ver. 2. and bidding them rejoyce in those sufferings, to which he again returns, v. 9. (which argues that all which is betwixt doth also belong to the same matter) he infor­ces [Page 773] his exhortation, v. 3. by remembring them that the trial of their faith, meaning that by which their faith or constancy is tried, [...] that is, afflictions (so [...] sig­nifies, and differs from [...], Rom. 5. 4. as [...] from [...], that by which the judgment is made from the judgment it self,) worketh, or perfecteth patience, that is, that if they had no afflictions to trie their con­stancy of adhering to Christ, there were then no place for that great Christian vertue (at least no way of per­fecting it) to which the promises were made, viz. pati­ence, [...] perseverance; which patience must have its perfect work, v. 4. that is, Christianity requires perfect pati­ence, and perseverance in spight of all temptations; and he that fails in any, loses all, and he that is not tried (and gives testimony of his sincerity) in every thing, he is imperfect and wants somewhat that trial would make him capable of. But because in the many tem­ptations of the world a man may fail, or for want of wisdome how to behave himself miscarry sometimes, (& that consideration may discourage men when heavy pressures come tumbling in upon them) therefore v. 5. he proceeds to answer that objection, by telling them that this defect is reparable by prayer, God can sup­ply them in this (and Christ in the like condition bids the Disciples take no thought, never premeditate, what answer they shall give.) If they refer themselves in prayer to Gods guidance in this matter, he will give them this wisdome abundantly. But then, v. 6. that which is required to qualifie them to have this prayer of theirs granted by God is, that they keep close to God, have no waverings, or inconstant demurs, or doubtings, whether they shall keep close or no; in the same sense as calling upon God in truth, or in faith, Psal. 145. 18. (the Hebrew [...] indifferently sig­nifies either) is constantly to adhere to God on whom they call. In which S. James looks particularly on the Gnostick compliances and warpings of some Christi­ans, that to avoid persecutions were ready to forsake Christ, which is here expressed by the wave driven by the wind of persecution (as Eph. 4. 14. by false do­ctrine) and the double-minded, [...] unstable person, ver. 8. (which, c. 4. 8. is also look'd on as impure) which had no reason to expect any wisdome or assistance from God, v. 7. And so though 'tis possible the asking in faith may signifie in a narrower sense, [...] confidence that his prayers shall be heard, yet it accords very well with the scope, that it should be taken in the greater latitude; when he prays for wisdome to behave him­self in persecutions as he ought, let him stick fast to his profession, and never waver in that, come to God with that firm unmoved purpose and resolution of mind, and he shall be sure to be assisted by God. So 1 John 3. 22. Whatever we ask we receive from him, because we keep his commandments, adhere and stick fast to him, and doe what is pleasing to him.

b Note: [...] V. 9. Brother of low degree] What the meaning of this verse is, [...] but let the brother that is low, triumph, or re­joice, in his height, is to me very doubtful, and there­fore I have set down two notions of which it is capa­ble. The former hath already been set down from an idiome of the sacred dialect, Mat. 9 d. and need not be again recited here. The latter hath these probabilities for it. First, from the Context, which from the begin­ning of the Chapter had been to exhort them to rejoice in tribulations, to count it all joy, ver. 2. and that is all one with [...], rejoice or boast here; and then that which is matter of all joy, or of boasting, being alwaies some good accession, some dignity, some advance­ment, it is very reasonable that that which he is bid re­joice in should be look'd on as [...] his height, his preferment. [...] Secondly from the word [...] which is here used, and signifies height, not [...] exaliation, or being made high, which is it that is opposite to [...] being brought low, v. 10. which notes this [...] or height to be that which the brother which is low hath whilest he remains such, and not that to which he is raised from his low estate, and ceaseth to be low when he is so raised. And upon this notion the second sense is founded, that the Christian in a low condition is not to be sad or dejected at that, as at an unhappy estate, but to look upon it with joy, as a thing that hath many huge advantages in it, especially in such times of persecution to Christians as those were, (it rid­deth him of envy, plundrings, and continual fears) a preferment, or dignity, to him. Thirdly, from the [...] but, in the front, But let the brother, &c. which is a note of connexion with the former, and so an argument that this is the meaning, which is most agreecable with the fore-going discourse, which was wholly of the ad­vantages of afflictions, and rejoycing in them, and not of exaltation. And thus also it will connect very fit­ly with the following verse: for if the person in a low estate be to look upon it as a preferment or advantage, then in reason the rich man is to rejoice at his [...] being brought low, [...] that is, at his being reduced to that condition which is said to have so much of height and advantage in it. All this thus put together renders this a very probable interpretation.

c Note: [...] V. 11. Waies] The word [...] waies here may possibly be a change of the Transcriber for [...], tradings or merchandises, as c. 4. 13. 'tis the rich mans speech, [...], we will traffick and gain. But because [...] waies hath no inconveni­ent sense in it, therefore there is no use of any such al­teration.

d Note: [...] V. 17. Variablenesse] The word [...] signifi­eth Astronomically the several habitudes and positions wherein the Sun appears to us every day at the rising, in the Me indian, and when it sets. [...] And so [...] is also a like word belonging not to the daily, but yearly course of the Sun, which is farther from us or neerer to us, af­ter the measure or in the proportion that it moves to­ward the Northern or Southern Tropick. And from thence it is that it casts several shadows to the several people of the world, and gives Geographers occasion to divide them into [...], and [...], those that cast no shadows, those that cast shadows on oneside, and those that cast shadows round about. And agreeable to this is the word [...] casting of sha­dow here, [...] and being joyned with [...] turning signi­fies the variations of the shadows, according to the va­rious motions of the Sun before mentioned.

e Note: [...] V. 23. Natural face] Some difficulty there is in understanding this verse, which will be resolved, if, as ordinarily it is thought, [...], be de­termined to signifie no more then a mans own face re­flected to him in a glasse, and [...] be taken for that glasser or mirrour. For then the meaning of the verse will be, that the word of God is as such a glasse, reflecting to him the pourtraiture of himself, [...], what a kinde of person he is, [...] whether there be any thing amisse in him or no; and he that hears the word of God, and doth it not, is, as if a man should look upon, and contemplate his face in a looking-glasse, and no more, [...] (That will be the meaning of [...], he that beholdeth, in the Present tense.) As for any use or effect of this looking, it follows, he beheld and went away, and presently forgot: when he hath seen what blemishes there are to be wiped off, to be reformed in him, he contents himself with having seen them, and having done so departs, and never thinks more of them. layes not to heart what he sees thus amisse in himself, forgets to reform or amend any thing. To this inter­pretation the chief objections are, first, from the word [...], which seems unnecessarily added, when [...] his own face would have served the turn; and again, [...] signifying birth or nativity, it is [Page 774] not obvious what should be meant by the face of his own birth: secondly, From the [...] for, ver. 24. which seems to divide the period, and make that of going a­way and forgetting, the proof of his being like a man that beheld his face in a glasse, whereas by this inter­pretation the going and forgetting is connected with his seeing his face and both of them together are the thing to which the forgetful hearer is resembled. To the first of these this answer may be offered, first, that a man may be said to have a double face, an inward and outward, a spiritual and corporal; the face of his mind, thoughts and actions, and that is to be beheld and considered in a spiritual mirror, the word of God, as the outward, the bodily face or countenance, is by the ordinary glasse or mirror represented to us. And the similitude being here set between one of these and the other, it will not be improper, to the mention of the face to adde a word of distinction, [...], that face which belongs to man by nature, by birth, and is not acquired by study, by actions, by any thing in his own will or choice, as the face of his mind, the soul may be said to be. Or it is possible, because [...] signifies sometimes a false face, that of an actor, a stage-player, a personator, that here [...], that face that he is born with, may be set op­posite to that. As for the setting it in the Genitive case Adjectively, that is an ordinary Hebraisme, as the Mammon of unrighteousnesse for the unrighteous Mammon: and we have an example of it in this very place, [...] ver. 25. [...], an hearer of for­getfulnesse, for a forgetfull hearer, which is as strange as here the face of his own birth, for his natural coun­tenance, or that which he hath by his birth. To the second it may also be answered, first, That the parti­cle [...] is not alwaies Causal, [...] or a note of probation in these writers, but sometimes a form of connexion only; and yet secondly, That here (according to the interpre­tation premised) it may be allowed to have that force, his going and forgetting being the reason why he that hears, and doth not the Word, is likened to him that thus only looks or contemplates. Not that every one that sees his face in a glasse, doth, when he goes away, forget; but that he that doth only look, and, without more care or effect of his looking, doth goe away and forget, is a fit embleme of the forgetfull hearer of the Word. From this notion of the words there will now be no reason to inquire (as some have done) whether a face seen in a reflection or mirror be ordinarily retai­ned in the memory of the man whose face it is, that is, whether a man use to remember his own face; much lesse for that nicer question, whether women ordina­rily doe it, though men doe not, as if that were the reason why the word [...] a man in the Masculine were here used, and not [...], which is common to man and woman. These sure were no part of Saint James's observation, but only that he or she that have looked on themselves in a glasse, may possibly go away and never think more of what they saw, never wipe off the spots which they discerned there; and then that man or woman is a fit embleme to expresse the matter in hand, the bare unfruitful hearer of the Word. Having thus cleared this interpretation of the words from those objections, it is not unreasonable to acquiesce in it; and therefore I shall not trouble the Reader with ano­ther interpretation, which I had conceived more appli­able to this place, by rendring [...] the scheme of a mans nativity, in the Astronomers use of the word [...] (and soTo. 3. p. 266. li. 9. S. Chrysostome, [...], and frequently elsewhere for the Astrologers casting mens nativity,) and the Evan­gelists notion of the word [...], face, Mat. 16. 3. Luk. 12. 56. for the appearance of the skie (and in like manner of the Heavens) at any point of time, for which Origen in his Philocalia useth [...], the habitude or figure at the nativity, and then interpreting [...] in an Artists glasse, where­in he represents to any man his fortune.

f Note: [...] V. 27. Pure religion] That this verse is a defensa­tive particularly against the Gnosticks of that time, may appear by these two parts of worship here men­tioned; the first charity to them that want, the second spotlesnesse from the pollutions especially of the flesh, but also from other sins of the world. [...] These two branches are styled by two names, the one pure, the other undefiled, worship, and both of them taught both by God the Father in the Old Testament, and now by Christ. Contrary to these were the Gnostick practices in the two particulars. For the second, both of un­cleannesse, even the highest basenesse and villany, [...] and of loving the world, and the pleasures and advantages thereof, more then God, and complying with the per­secutors still, rather then they would suffer any thing, there is very often mention made in the Epistles; and for the first, beside the very frequent inculcations of the duties of charity, and the finding fault with (and complaining for) the want of them, there is in Igna­tius's Ep. ad Smyrn. an eminent testimony. For forti­fying them against the heresie of the times, [...], let no man deceive you, &c. and having re­solved that faith and charity [...], are betwixt them the whole, or all, of a Christi­an, before which nothing is to be preferred (in opposi­tion to the Gnosticks, who supposed themselves so per­fect that they had no need of either) he speaks plainly and punctually of them, under the name of [...] [...] of false opi­nions toward the grace of Christ which is come to us, and bids them observe how contrary they are to the doctrine of God in these particulars following; [...], [...], [...] [...], They have no care of charity, no care for the widow, nor orphane, nor oppress'd, nor imprisoned, nor hungry, nor thirsty. In which respect it is manifest that this Apostle, c. 2. v. 14. proceeds to a punctual discourse of the absolute necessity of superadding works of cha­rity to faith, or else it will profit nothing, directly op­posite to the doctrine of Simon and his Gnosticks, of whom saithI. 1. c. 20. Irenaeus, Hos qui in eum & Helenam ejus spem habeant, & ut liberos agere quae velint, se­cundùm enim ipsius gratiam salvari homines & non secundùm oper as just as, They that place their hope on Simon and his Helen, as free men did what they would, deeming that men were saved by his grace, and not ac­cording to any good works or endeavours. So of the Va­lentinians, the progeny of those Gnosticks, [...]. 1. c. 2. semetipsos non per operationem, sed eò quòd naturaliter spiritua­les, omnino salvari, That they are not saved by wor­king, but because they are naturally spiritual: Qua­propter & intimoratè omnia quae vetantur hi qui per­fecti sunt operantur, And therefore they that are per­fect act without fear all things that are forbidden. This was S. Augustines sense of the designe of this Epistle, De fide & oper. c. 14. Quoniam haec opinio tunc fuer at exorta, aliae Apostolicae Epistolae Petri, Johannis, Jacobi, Judae contra eam maximè dirigunt intentionem, ut vehementer adstruant fidem fine ope­ribus nihil prodesse, Because this opinion was risen up in that time, all the Catholick Epistles of James, &c. were chiefly intended against it, vehemently asserting that faith without works will profit nothing.

CHAP. II.

1. MY brethren, have not the note a faith [...]of the glo­ry of our Lord Jesus Christ of our Lord Jesus Christ, the Lord of glory, with respect of persons.]

Paraphrase 1. Christianity being so great a promoter of justice and charity to all, and especially to Christians, and again to those that most need our relief and assistance, ch. 1. 27. 'tis a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other.

2. For if there come unto your note b assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment,]

Paraphrase 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person,

3. And ye shall look upon him, [...] And ye have respect unto him that weareth the gay clothing, and say unto him, Sit thou herefai [...]ly [...] in a good place; and say to the poor, Stand thou there, or sit here under my foot-stool,]

Paraphrase 3. And if you shall make a difference between them in respect of their wealth and clothes, and shall set one in a more honourable place then the other, (see note b.) consider one and desp [...]e the other,

4. And are doubtful in, or debate not among your selves Are ye not then note c partial in your selves, and become judges of evil thoughts?]

Paraphrase 4. And without any doubt or scruple in your hearts be thus unjustly partial, or if ye doe not so much as debate among your selves, or consider the merit of the cause, but as wicked corrupt judges, hand over head, adjudge the cause to the rich, (and despise the poor, v. 6.) whatsoever the justice of the cause and merit of it be, or preferre the rich before the poor, and judge the cause by the person, not the person by the cause;

5. Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of theor promise, for the Ks. MS. reads [...] kingdome, which he hath promised to them that love him?]

Paraphrase 5. This is a most unchri­stian dealing in you. And then do but consider, Hath God had any such partialities in bestowing Christianity and his graces on men? nay hath he not on the other side picked out men as poor as any, to be as eminent believers and saints as any?

6. But ye have despised the poor. Doe not rich men oppresse you, and draw you before the judgment-seats?

Do not they blaspheme that worthy namewhich is called upon you? [...]; by which ye are called?]

Paraphrase 6, 7. But you, if a man be poor, despise him, consider him not. And truly 'tis no very amiable thing to be rich, nor doth it produce any excellencies in them that are so, or favours toward you, that deserve to be so considered by you; for riches make men apt to oppresse others, and to enter vexatious suits against them, and to despise Christianity, and blaspheme that good profession of yours.

8. If ye fulfill the royal law according to the Scripture, Thou shalt love thy neighbour as thy self, ye do well.]

Paraphrase 8. If ye observe the law of Christ our king, which he hath in a particular manner prescribed us, Joh. 13. 34. & 15. 12. and to which above all other men all we Christians are to be subject, and that agreeable to what is mentioned in the Old Testament, Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves, this is somewhat like a Christian.

9. But if ye have respect to persons, ye commit sin, and arereproved [...] convinced of the Law as trangressors.]

Paraphrase 9. But if ye use this parti­ality, ver. 2. this is a sin, and so condemned by the Law, Lev. 30. 15. Deut. 1. 17. & 16. 19. Exod. 23. 3. and so you offend even against the Law, and not only against the Gospel.

10. For whosoever shall keep the whole Law, and yet offend in one point,is become [...] he is guilty of all.]

Paraphrase 10. And 'tis but a small excuse for you to think that this is but one transgression, and therefore not considerable: For the obedience to Gods will is required universally to all that he commands, and he that offends in one, though he keep all the rest, is guilty of the breach of that obedience, and punishable as well as if he had broken all.

11. For he that said, Do not commit adultery, said also, Do not kill: now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law.

Paraphrase 11. For it is the same Law-giver that imposed the one and the other law, that interdicted adultery and murther, and his authority is equally despised by the committing of either.

12. So speak ye, and so doe, as they that shall be judged by the law of li­bertie.]

Paraphrase 12. Let your words and actions be like those that are to be judged, not by the Mosaical Law, which requires those external observances so severely, circumcision under pain of death, &c. but by the law of Christ, which hath set us at liberty in this kind, and requires of us another sort of performances.

13. For he shall have judgment without mercy that hath shewed no mercy: and mercytriumph­eth over [...] rejoyceth against judgment.]

Paraphrase 13. And first for the latter of these, that of actions, 'tis certain that among the precepts of Christ there is none more eminent then that of works of mercy, unto which the promises of God's mercy are so linked and proportioned, that he that condemns others shall himself be condemned, and he that doth for­give others needs not fear God's condemnation, Mat. 6.

14. What doth it profit, my brethren, though a man say he have faith, and have not works? can faith save him?]

Paraphrase 14. And 'tis not for a Chri­stian to say that his faith shall render such works unnecessary, for indeed without such works his faith will nothing profit him, and 'tis ridiculous to think it will.

15. If a brother or sister be naked, or destitute of daily food,]

Paraphrase 15. For in case a Christi­an be in great want and distresse for supply of the necessaries of life, food and raiment,

16. And one of you say unto him, Depart in peace, be you warmed, and fil­led; notwithstanding ye give them not those things which be needfull to the bo­dy: what doth it profit?]

Paraphrase 16. And you give him good words, bid him have plenty [...] or wish he had, but doe no more to help him to the things which he hath need of for his body: what is he the better for your words?

17. Even so faith, if it hath not works, is deadby it self [...] being alone.]

Paraphrase 17. So if faith be by it self, without actions consequent and agreeable to it, 'tis as fruitlesse and livelesse as those words were.

18. But one will say [...] Yea, a man may say, Thou hast faith, and I have works: shew me thy faithSo the Sy­ [...]ack, Ara­bick & La­tine copies read, and so the King's MS. [...] others read [...] by without thy works, and I will shew thee my faith by my works.]

Paraphrase 18. And any man that looks on this uncharitable be­liever, will be able to reprove him thus, Talke as much of thy faith as thou wilt, no man will believe thee, thy works must be superadded to the confession of thy faith, to approve the sincerity of it.

19. Thou believest that there is one God, thou dost well; the devils also be­lieve and tremble.]

Paraphrase 19. One act of thy faith is, the believing one true God, and this is most absolutely necessary to thee: But if thy life be not answerable to this part of thy faith, and that evidenced by piety and charity, thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also, and if it have no more joined to it, will bestead thee no more then them.

[Page 776] 20. But wilt thou know, O vain man, that faith without works is dead?]

Paraphrase 20. 'Tis a meer vanity to conceive that faith without Christian obedience can be effectual to justification, and you may discern it by this.

21. Was not Abraham our father justified by works, when he had offered his son Isaac upon the altar?]

Paraphrase 21. Abraham was the fa­ther of the faithfull, the great example of faith and justification: but 'twas not upon his bare believing God's promise that he was justified, but upon that high act of obedience to God, in being ready to offer up his only son, in whom the promises were made to him.

22. You see [...] Seest thou how faith wrought with his works, and by works was faith made perfect?]

Paraphrase 22. And so you see his obedience to God's com­mands, as well as belief of his promises, concurred to the rendring him capable of the continuance of God's favour and appro­bation. And through the performance of that ready obedience it was, that his faith came to attain the end designed it.

23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousnesse: and he was called the friend of God.]

Paraphrase 23. And by this triall of his obedience it was that A­braham was most eminently said to be approved by God, 1 Mac. 2. 52. and look'd on as a friend by him, Gen. 22. 15. and in which that place of Scripture (before delivered Gen. 15. 6.) concerning God's imputing his faith for righteousnesse, was most eminently completed.

24. Ye see then, how that by works a man is justified, and not by faith onely.]

Paraphrase 24. And so this is one great testimony that to a mans approbation with God obedience is required, and not faith deemed sufficient, that hath not that joyned with it.

25. Likewise also was not Rahab the harlot justified by works, when she had re­ceived the messengers, and had sent them out another way?]

Paraphrase 25. Another evidence of this truth is to be fetch'd from that we read of God's approving and rewarding of Rahab, a proselyte and stranger, no native Jew, whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God, Jos. 6. 25. and what was it that was thus rewarded in her? why, her care and charity to those that were sent to view the land, Jos. 2. 4.

26. For as the body without the spirit is dead, so faith without works is dead also.]

Paraphrase 26. And so the conclusion is clear and infallible, that as the body of man, without the soul inlivening it, exercises no actions of life, so doth not faith profit to our justification with­out works of obedience to the commands of Christ, Justice and charity, &c. v. 1, 8, 14.

Annotations on Chap. II.

a Note: [...] V. 1. Faith of our Lord—] [...] the glory of Christ we have explained often to belong to the Shechinah, that again to his [...] or appearance in the flesh, his Incarnation, and all that was consequent to that. This being here improved with the addition of the words Lord Jesus Christ, doth more set out the necessity of obeying and observing all those things which this Lord and Saviour, the Messias of the world, hath commended to his Disciples, that is to all Chri­stians, believers, faithful persons, of which nature espe­cially is charity in the following verses, and impartial strict justice (supposed and conteined in that) in th [...] present verse. [...] Then for [...] the faith of the glory (for so the Syria [...]k construes the words) it sig­nifies this Christian faith, this faith, or profession of [...] or believing this Incarnation & Resurrection of Christ [...] and [...], [...] to have this faith in, or with, respect of persons, is to look on those that professe this faith, not as they are Christians, but as they are rich or poor, preferring partially one before the o­ther, accordingly as he comes into your courts in grea­ter spendour. And so the meaning of the whole verse is, that they that are professors of Christianity (and are here supposed to [...]e so, and are put in mind of it by the title of [...], my brethren,) ought not to have any such unchristian temper in them as in their Judica­tures (for so [...] signifies an assemblie for Ju­dicature, and that for Ecclesiastical as well as Civil af­fairs, and so it seems to signifie here, ver. 2.) to prefer or favour one Christian before another onely in respect of his wealth or fine cloathes when Christ hath equal­ly received them both, or (if any) hath preferr'd the poor, v. 5.

b Note: [...] V. 2. Assembly] That [...] signifies all kind of assemblies, meetings in the market-place, Mac. 6. 2. Consistories for Judicaeture, Mat. 10. 17. and 23. 34. (and not onely places for the publick service of God) hath been formerly said, Note on Mat. 6. d. That it may doe so also among Christians, and that it doth so here, appears, first, by the [...] accepta­tion of persons, partiality, ver. 1. which especially re­spects Judicatures; secondly, by the foo [...]stool, v. 3. which was proper to great persons, Princes on their Throne, or Judges on their Tribunal; thirdly, by the word [...], ye become Judges, v. 4. they were Judges, it seems; fourthly, by the mention of [...] Judicatures, ver. 6. which clearly signifie such Consi­stories, 1 Cor. 6. 4. and lastly, by v. 9. where their partiality, particularly that of preferring the rich to a better place then the poor, is said to be a breach of the Law: For so by a Canon of the Jewes it is provided, that when a rich man and a poor have a suit together before their Consistories, either both must sit or both stand in the same rank, to avoid all marks of partiali­ty. Agreeable to which is the now pr sent practice of the Jews; so that if in matter of difference about meum and tuum a Christian, having to do with a Jew, think fit to refer it to a Chacham or Judge among them and at his coming into the room where he is, chance, or chuse (as taking himself to be a person of better qua­lity) to sit down, he presently saith to the Jew, be he ne­ver so mean, Sit thou down also.

c Note: [...] V. 4. Partial] What is the meaning of [...] here, will not easily be resolved: I suppose it may best be done by these degrees. First, by observing that [...] in the Middle voice generally signifies in these Books either doub [...]ing, (wavering, Mat. 21. 21. Mar. 11. 23. Act. 10. 20. and 11. 11. Rom. 4. 20.) or disputing, there being a connexion betwixt these two, he that doubts always disputing with himself. From whence also it signifies to implead, (with [...], or [...] added to it) or to lay any thing to ones charge, either in or out of Judicature; as Act. 11. 2. they of the Circumcision [...], [...] charged Peter, or disputed with him, saying, Thou wentest in to the un­circumcised, and didst eat with them. For the notion of wavering Hesychius is punctual, [...], it signifies to be divided, to doubt, to fear; so twice in this Epistle, c. 1. 6. [...], nothing wavering, [...], for the waverer. And as by this notion of the word I conceive a difficult place will be explained, Jude 22. (see Note m. on that Epistle) so we may con­clude that in this Epistle c. 3. 17. [...] will be best rendred without wavering or constant, (see Note f. on that Chapter.) Secondly, by observing the force [Page 777] of [...] in your selves added to it: [...] for as that refers oftentimes to the inward thoughts of the heart, (and then not to doubt in themselves is to do what they do without any inward reluctance, check, or scruple, or dubitancy, which in a sinful and irrational fact (as this here spoken of is) cannot but be a great aggrava­tion of it) so, being applied to disceptations or dis­putes, it oft signifies among themselves, or one with ano­ther. And if it be so here, it will then belong to the Judges in this Ecclesiastical Council, or assembly of Bishops, debating or considering among themselves what justice there is in the cause. Thirdly, by obser­ving that punctation which we find of it in Oecume­nius (and so also in some printed copies) without any note of Interrogation. And that that is the right read­ing is sufficiently evident, both by the Mood, and the Copulative [...] and, which connect it with what went before, and demonstrate it to be govern'd of the [...] if, [...] v. 2. as [...], and [...], and [...] are. And then this must needs be the right rendring of it, If a man enter having a gold ring, and if a poor man in sordid apparel enter also (that is, if they implead one the other) and if you look on (or have a partial respect to) the rich, and say unto him, &c. [...], and if ye either doubt not, dispute not, within your selves, in your own hearts, or else among your selves make no disceptation about it, never consider the merit or justice of the cause, but meerly looking upon the persons, which of them is in fine, which in sordid clothes, and become Judges of evill thoughts, unrigh­teous Judges. Where the sense being all this while sus­pended, one difficulty there is still remaining to resolve what shall be the latter part of the period, answerable to the If- by way of [...]. And that may possibly be the [...], Hear, my beloved brethren, v. 5. as if he should say, If in your Judicatures you deal thus partially, I must then tell you, or hear you, and remember, my beloved brethren, Hath not God chosen the poor? that is, done quite contrary to what you now do? Or else there must be acknowledged (which is very ordinary) an Ellipsis, thus to be supplied, If you do thus and thus, then sure you are partial to your fel­low Christians, v. 1. And either of these are very commodious, and sufficiently clear the words from all farther difficulty; whereas there be many difficulties that presse the other reading by way of Interrogation: as first, that the [...] before the [...] is not at all rendred or taken notice of in that reading; and secondly, it is scarce to be observed in any Author that the negative words, [...], or [...], are at any time interroga­tive when they stand not first in the sentence, as here the [...] doth not, the [...] being before it; and thirdly, that other reading supposes and proceeds upon a no­tion of [...] which may belong to the Active [...], but never to the Mean voice (as [...] is) in the New Testament, or any other Author, or Glossary.

CHAP. III.

1. MY brethren note a , be not manyteachers Masters, knowing that we shall receivea greater judgment [...] the greater condemnation.]

Paraphrase 1. And as for actions, (see c. 2. 12, 13.) so for words ye are not to judg your brethren, or to take upon you that office of Master or Teacher, which belongs onely to Christ, but to consider that there is a greater, an higher judicature, the judgment of God to which we are all reserved.

2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.]

Paraphrase 2. The best of us have much to blame and accuse in our selves, and therefore should not be forward to accuse or judge others. And of all vices, those of the tongue (whereof this of judging is an eminent one) are most ordinary, and they that can rule and manage that (as the Judaizers are farre from doing, c. 4. 11.) and keep innocent from all faults of that kind, do thereby demonstrate themselves to be true sincere Christians, able to resist all other temptations, and guide all their actions according to the Christian rule.

3. Behold, we putbridles [...] bits in the horses mouthes that they may obey us, and we turn about their whole body.]

Paraphrase 3. As in managing of horses, when by a bridle put into his mouth we have gotten power over that part, we are thereby enabled to dispose of the whole beast, though a very strong one, as we please.

4. Behold also the ships, which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helme withersoever the go­vernour listeth.]

Paraphrase 4. And so though a ship on the sea be a vast unwieldy vessel, and in the power of winds and waves (as we are of temptations) to carry it violently before them, yet the Pilot by means of the helm or stern, a small part, of an unconsiderable bignesse, is able to rule it and turn it as he please.

5. note b So Even so the tongue is a little member, andmakes great boasts [...] boasteth great things: behold how great a matter a little fire kindleth.]

Paraphrase 5. Again the tongue is one of the smallest parts of a man's body, and yet makes a great noise, doth a great deal of hurt, stirres up faction and contention in the Church, as a little fire, ye know, will set a whole house or any the greatest pile on fire.

6. note c And the tongue isor is set in the members a fire of iniquity to the world a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the note d wheel of affairs. course [...] of na­ture, and it is set on fire of hell.]

Paraphrase 6. And the tongue cannot more fitly be resembled then to fire, for though it be but one, and that a very small member of the body, yet so it may be used as to set the whole society of men, a church, a kingdome, a whole world, on fire with strife and contention and all wickednesse, infecting and poysoning the whole society, setting all in combustion, being it self set on work by the devil, kindled by that fire that comes from hell.

7. Forall the nature note e every kind of beasts, and of birds, and of serpents, and things in the sea is tamed, and hath been tamedby the nature of man of mankind:]

Paraphrase 7. 'Tis in the power and skill of man, (as through all times we see) to represse the violence and poyson of all other creatures, to subdue and disarm them of their weapons and means of hurting mortally:

8. But the tongue can no man tame, it is an unruly evil, full of deadly poy­son.]

Paraphrase 8. But the tongue is more hard to be subdued then any of these, an irremediable author of many evils, strikes, and wounds, and kills like the most venemous beast, and no antidote is sufficient against it.

9. Therewith blesse we God,and [...] even the Father, and therewith curse we men, which are made after the similitude of God.]

Paraphrase 9. And what a foul sin is it in a Christian or professor of piety, to use this member to so distant offices, to confesse with the tongue and acknowledge him who is both our God and our father, and to judge and rasie at our Christian brethren, who for that image of God they bear upon them, are to be looked on and used with all kindnesse?

[Page 778] 10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.]

Paraphrase 10. This contrariety of our practices is a most unchri­stian thing, and ought to be reformed in you, your profession of piety to God ought to have all charity to your fellow-Chri­stians accompanying it.

11. Doth a fountain send forth at the same place sweet water and bitter?]

Paraphrase 11. No fountain can send forth two sorts of waters of so distant a nature, so contrary one to the other, sweet water, to which the effluxions of our cha­rity may fitly be compared, and bitter water, by which cursing was express'd, Num. 5. 21.

12. A fig-tree, my bre­thren, can­not bring forth [...]lives, or a vine figs, neither will salt water pro­duce sweet, for the Ks Ms. [...]eads, [...] Can the fig-tree, my brethren, bear olive-berries? either a vine, figs? so can no fountain yield both salt water and fresh.]

Paraphrase 12. Any more then one tree can bear the fruit that be­longs to another tree.

13. Who is a wise man, andknowing [...] indued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdome.]

Paraphrase 13. And therefore for them that despise and condemn o­thers, and take upon them to be the onely perfect men, ver. 1, 2. the Gnostick Judaizers, let them know wherein the true Christian knowledge consists, even in doing all works of charity as well as piety, with all meeknesse (as that is opposed to pride of their own wisdome) accompanying them.

14. But if you have bitter envying and strife in your hearts,doe ye not boast and lie- [...] glory not, and lie not against the truth.]

Paraphrase 14. But bitter emulation & contention is farre [...] from be­ing a piece of spiritual wisdome, and therefore if this be among you, what is this but an hypocritical boasting? or ye have little reason to boast, or pretend that you are the wise or spiritual, as the bitter contentious Gnosticks doe, see v. 15.

15. This is not the wisdome that descen­deth from- [...] This wisdome descendeth not from above, but is earthly,animal [...] sensual, de­vilish.]

Paraphrase 15. This is quite contrary to the true celestial wisdome that Christ came to teach and infuse into us; 'tis that which, first, the love of the world, secondly, mens own carnal unrege­nerate hearts, or thirdly, Satan himself that professeth to be an enemy of all good men, infuseth into them.

16. For where envying and strife is, there is sedition [...] confusion and every evil work.]

Paraphrase 16. For there is nothing so ill, that is, sinfull, be it sedition, or disturbance of the whole State or Church, and nothing so ill, that is, miserable, no such curse to any community, or unquietnesse to any particular person, but it is certainly to be expected where emulation and con­tention have once entred.

17. But the wisdome that is from above is first pure, then peaceable,mild; easie to be per­swaded, [...] gentle, and easie to be intreated, full of mercy and good fruits,without wavering, o [...] making a difference note f without partiality, and without hypocrisie.]

Paraphrase 17. But the true Christian celestiall wisdome indeed may be known by these properties, that it is, first, pure from all lusts and filthinesse, so frequently practised by the Gnosticks; secondly, peaceable, and so quite contrary to the contentious factious humor of the Gnosticks; thirdly, not rigid, but gentle, mild, equitable, receding; from his own strict right in order to peace (see note on 2 Cor. 10. a.) fourthly, very ready to believe any thing that is good of ano­ther, or that may mitigate or alleviate his fault, (see note on 1 Cor. 13. c.) fifthly, abounding in all charitable works; sixthly, without all wavering or inconstancy, or danger of falling off to the seducers or persecutors, Gnosticks or Jewes, or without making any difference, a liberal distribution to all that want; seventhly, without dissimulation, or appearing to be what they are not, such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle.

18. But [...] And the note g fruit of righteousnesse is sown in peacefor them that cause [...] of them that make peace.]

Paraphrase 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous, the peace and all the mercies of God shall be their reward.

Annotations on Chap. III.

a Note: [...] V. 1. Be not many masters] What the full impor­tance of this admonition is, [...], be not many masters, may perhaps be thus colle­cted: One great fault of the Judaizing Christians and Gnosticks, frequently taken notice of, is that of judg­ing others, the orthodox Christians, and separating from them. Thus Rom. 2. 1. the [...], he that judgeth, in the beginning and end of the verse, hath been shewed to signifie (see Note a. on that chapter) him that tea­cheth the necessity of observing the Mosaical Law, and accuseth, and separateth, and speaks evil of the Ortho­dox Christians, as breakers of the Law, as [...] a sort of Apostates, because they are not circumcised. These are there farther described, v. 18, 19, 20. as those that take upon them to know the will of God most perfectly (and are thence called Gnosticks) to be guides of the blind, lights of them that are in darknesse, in­structers of fools, [...] [...] teachers or ma­sters of babes, &c. where their assuming those titles of guides, lights, instructers, masters, is joyned with the judging of others as blind, ignorant, fools and babes. And as there [...] teacher or master (the same as here) is one of the titles they assumed, so v. 21. is, [...] thou that teachest another, in this sense again, thou that assumest to know more then all others, to be able to instruct and teach others, as if no man knew his duty but they. These are again de­scribed Rom. [...] 14. 4. by the [...], he that judgeth another man's servant, that when Christ hath given Christians liberty in the matter of Circumcision and other Judaical performances, re­quire all those performances of their fellow-Christians, as if they, not Christ, were the lords and masters of their faith. [...] So again Col. 2. 16. [...] Let no man judge you in meat or drinks, &c. where the judging is that of the Judaizers, and is called dog­matizing, ver. 20. by ordinance retrenching that li­berty that Christ hath given us, and thereupon judg­ing all that are not their disciples; and so that is all one with this notion of [...] masters here. A spice of this humour it was that Christ noted in the Pharisees, Mat. 23. when he tells them they loved to be called Rabbi, Rabbi, v. 7. that is, my master, my master, my guide, my instructer; which Christ forbid­ding his disciples to imitate, gives this reason, [...], [...] for one is your guide, or master, Christ; and again ver. 10. [...], Be not ye cal­led guides or masters, for one is your master, Christ. And that this is the notion of [...] masters here, may appear first, by the circumstances of the Context; and secondly, by comparing them with these other places now mentioned. For the first, in the 12th verse of ch. 2. S. James speaks distinctly to these Judaizers, and admonisheth them of their words as well as acti­ons, that they are to be guided by the Christian, not Mosaical law, and accordingly to be judged; that the Christian law teacheth liberty from the Mosaical, and they that speak or doe contrary to that liberty are [Page 779] much to be blamed. Which being thus generally pro­posed on those two heads, he begins (by way of [...]) first with the last actions, those especially of mer­cy, most contrary to the practice of these Judaizers, who fiercely persecuted the Orthodox Christians, and on that head he proceeds to the end of the Chapter, shewing how little available faith or Christian profes­sion will be without charity. And then at the begin­ning of this Chapter he returns to the first, that of the tongue or speech, a special part of which is that of judging others, and so goes on to this matter of the unruliness of the tongue, v. 3, &c. and shews how con­trary that is also to Christian profession, v. 9. it being the cursing of men when they pretend to pay reverence and blessing to God. And this, it seems, they were guil­ty of, not only by what had before been said, c. 1. 26. that he that seems to be religious, and bridleth not his tongue, that man's religion is vain, but here also, v. 10. My brethren, these things ought not to be so. And that they are the Gnosticks that are thus noted by him, ap­pears v. 13. [...] Who is wise, and [...], knowing among you? let him by a good conversation shew his own works with meeknesse of wisdome: intimating, that this proud, fastidious, supercilious wisdome, judging and censuring others, is that which is here designed to be beaten down by him, [...] and so the [...], bitter zeal, v. 14. And that is the reason also that c. 4. 11. having exhor­ted them not to speak against one another, he adds, He that speaks against his brother, and judgeth his bro­ther, speaks against the law, and judgeth the law, that is, by his practice condemns the law of God, which he so zealously professeth to stand for. That this is the im­portance of the place may appear, secondly, by com­paring this verse here with Rom. 14. 10. There for the suppressing this fault of theirs, judging or setting at nought the brother, this reason is given, [...], for we shall all appear before the judgment-seat of Christ (as in another matter, 1 Cor. 4. He that judgeth me is the Lord, therefore judge nothing before the time, untill the Lord come, &c. that is, judging others is an unchristian thing, de [...]oga­ting from Christ's judicature, to which all must be re­ferred:) And so here, Be not many masters, knowing we shall receive a greater judgment, [...] that is, answer for what we doe at an higher judicature. And so again, c. 4. 12. There is one law-giver who is able to save and to destroy (that is, to whom all judging is to be refer­red) who art thou which judgest another? This is farther confirmed by comparing it with 1 Tim. 1. 7. where of the Gnostick Judaizers (evidently described v. 6. by the [...], [...] and [...], swerving from the faith and good conscience, and being turned to vain speaking) he saith that they are desi­rous [...] teachers of the Law, that is, Rabbies, that is, all one with the [...] Master or teachers here, and this, it seems, in respect of their asserting the ne­cessity of the Christian's observing the Mosaical Law (as appears ver. 8.) and that is in effect the judging of them that observe it not. And so 1 Tim. 6. [...] speaking of these under the title of [...] Hetero­dox teachers, puffed up, as Gnosticks, but [...] knowing nothing, he adds mention, as of their envy and strife, so of their evil speaking, and evil surmising, the judging which we now speak of. As for the putting in the word [...] many, be ye not many masters, I suppose that is in opposition to the [...] the one master or guide, Mat. 23. or the [...], the one law-giver or judge here, Jam. 4. 12. For it being Christ's office onely to give lawes to the Church, these Judaizers doe clearly in­trench upon his office, and so are [...], many, in stead of the one Master. This one difficulty being thus explained, and the interpretation confirmed, the rest of the Chapter will be very perspicuous and coherent to it, which in any other interpretation of the verse will be obscure, and the connexion very hard to be discerned.

b Note: [...] V. 5. Even so] That the word [...] so, here, is a note of the latter part, or [...], of the similitude, may at first sight be believed, but upon farther consi­deration will be found a mistake. For that which is here added is not fitly illustrated by the foregoing simi­litude of the horse or ship, but by another similitude annexed after it, [...] with the particle [...], behold [...] for that is the way of bringing in similitudes (and is used before v. 3, and 4.) and not onely the forms [...], as, and so. Nay when the plain sense or matter to be illustrated is first set down, as here it is, v. 2. If any man offend not in word, he is able to bridle the whole body also, there the [...], behold, is by much the fittest form to introduce the similitude, as there it doth of the horse and ship. And if that be converted into the o­ther form, it must be by placing the latter part first after this manner, As a man turns or rules an horse by a bridle, or a ship by a stern; so he that hath com­mand of his tongue, is able to bridle or rule the whole body. And again v. 5. As a little fire sets a great deal of matter on fire; so the tongue, being a little member, [...], [...] makes a great noise, keeps a great stir, puts whole multitudes into a combustion. And therefore another notion of [...] so is here to be taken notice of, as a form of bringing in a second or third part of a dis­tribution, without any [...] or [...] as antecedent. And so it seems to be in this place, a form of transition from one part of the Discourse of the tongue, considered when it is bridled, v. 2, 3, 4. to another, v. 5. &c. when it is not bridled, and will be best rendred, In like man­ner, or so likewise. As for the [...], v. 6. which seems otherwise used, it is not to be found in the King's MS. nor the Syriack. See Note c.

c Note: [...] V. 6. And the tongue—] The words of this v. 6. in the ordinary copies, [...], &c. And the tongue is a fire, a world of iniquity: so is the tongue seated in the members, seems not to be rightly set. The King's MS. leaves out the [...]. But that change will not render the words any complete sense. The Syriack seem to have read it shorter without the latter, [...], so the tongue, and to have read, [...] to the world, instead of [...] the world, and then the plain meaning is, And the tongue is placed in the members, a fire of ini­quity to the world: that is, As a fire in the midst of a great deal of combustible matter sets all presently in a flame, so doth the tongue in our members, it is a cause of contention, sedition, &c. (and so of the greatest iniquity, that sin of uncharitabienesse, so contrary to the Christian law) to the world, the whole society of men about us. That this is the true rendring of the place, by making the world answerable to the [...] matter which is set on fire (and not that the tongue compared to fire is here styled a world of iniquity.) appears by the end of the verse, where in like manner it is said [...] to put into a flame [...] the wheel of affairs. See Noted.

d Note: [...] Ib. Course of nature] That [...] signifies affairs or actions, all that comes to passe, see Note on Mat. 1. a. [...] signifies a wheel, and the Hebrews are wont Rhetorically to express businesse or affairs of the world by the turning of wheels: [...], how are the rolling, or whirling, of the wheels of your affairs turned? Buxtorf. Instit. Epistol. Epist. 1. And so [...] will signifie the compasse or sphere or succession of affairs, meaning of men or mankind; [...] and so putting that into a flame, will be in another phrase all one with [...] fire to the world, at the beginning of the verse, putting the world, that is, all the affairs of the world, into a com­bustion.

[Page 780] Another notion I have had of this phrase, which I shall but mention, by taking [...] in the Astronomers notion (touch'd on Note on c. 1. e.) for Nativity or Geniture, as that notes all the events of life, by Astro­logers conjecturally foretold from the position of the heavens at the time of any ones birth. This the Artists might fitly represent in a wheel, bringing up one part of the life and the events thereof) after another, to which the antients wheel of Fortune may seem to refer; and when this wheel was represented fiery, that would fitly note contentions and wars, &c. And accordingly [...] might be rendred to set the wheel of Nativity on a light flame, that is, to turn the whole life into contentions and feudes, which is but an elegant way of expressing that sense which is acknow­ledged to belong to these words.

e Note: [...] V. 7. Every kind of beasts] For the understanding this verse, it must first be premised that the notion of [...] nature for [...] kind, or [...] èssence, being, in Hesychius, is commodious to it here, both in the begin­ning and end of the verse; so that [...], &c. may signifie all kind of beasts, that is, beasts inde­finitely; so [...] may be mankind, [...] that is, men indefinitely of all ages or times, proportionably to [...] and [...] is tamed and hath been tamed, that is, in all times perpetually have been tamed. The greater difficulty will be, [...] what is meant by [...] to tame: that may (as ordinarily it doth) signifie cicu­rare, to take off from wildnesse, and so to make tame and familiar, to bring to hand; and that may be very appliable both to [...] and [...], beasts and birds, which are by men thus tamed, and made serviceable to us. But because this is not so commonly practised in Serpents and Fishes, and yet these are here named indifferently with the former, it is more reasonable that another notion of the word should here be pitched on, which may indifferently be appliable to all the kinds here mentioned, and that is the notion of subdning, mastering, getting power over them: so saith Hesy­chius, [...], it signifies to be subdued, kept under, the very Latine, domari, restrained, that it shall not be able to offend or hurt; and so here [...], that which is not, cannot be restrained, is op­posed to it. And then this will be of a larger extent, belong to all hurtful creatures, which by horns, or teeth, or heels, or by their poisonous nature are able to hurt us, and to all the several ways and inventions that men have to avoid and restrain these, by taking them, depriving them of their weapons of offence, their stings, their teeth, or when they have bitten or poiso­ned any man by curing that wound, overcoming that poison. And this last of poison, if it be not primarily here meant, is certainly to be taken in, as may be gues­sed by the [...], or second part of the simili­tude, v. 8. where the tongue that no man can subdue or restrain, [...] is said to be full [...] of deadly, mor­tiferous poison, whereas the poison of other things is conquerable, curable; and so when v. 6. 'tis said [...] to defile, [...] that is, to infect, or poison, the whole body: and accordingly the [...] in the front, [...] which we render beasts, are vipers among the Physicians, Nicander, &c. whose [...] comes from thence; and so [...] is used for a venemous beast, Act. 28. 4. (all one with [...] viper, [...] v. 3.) and so are [...] serpents also, [...] and to that may possibly belong the other part of that enumeration, the creatures of the other elements, the air and water, [...] and [...]. And then perhaps it may not be amisse to resume the common ordinary notion of [...] nature for the natural quality and faculty of all these here named, [...] whether strength, violence, rave­nousnesse or poisonousnesse, which is by nature implan­ted in several creatures, enabling them to hurt and kill us, [...] which yet [...] by man's nature his with understanding, faculty of inventing of means to secure himself, or weaken or disarm them, have from time to time been subdued, weakned, deprived of their power of hurting mortally, whereas the tongue cannot be re­strained; the poison of that is mortal, and neither to be cured nor prevented.

f Note: [...] V. 17. Without partiality] That [...] signi­fies to dispute, or doubt, or waver, in the Middle voice, and not to judge, or be partial, hath been already shewed (see Note on c. 2. c. and on Jude m.) To which it is most consequent that [...] here should sig­nifie, without wavering; and so it will be a very fit Epithet of the supernal wisdome, the true Christian pie­ty, that he which hath it adheres firmly and constantly to Christ, whatsoever temptations attempt to drive or invite him from it. And this is most fitly added here where the character of the true Christian is set opposite to that of the Gnosticks, whose compliances (so often noted in him) with the Jews or heathens, when the Christian was persecuted by either, were the highest degree of wavering and inconstancy, and especially his doctrine of the [...], that it was an indifferent thing to forswear Christ in time of persecution. And so this part of the character is fitly prefix'd before [...], without hypocrisie, [...] which opposeth the Chri­stian to the false deceitful Professor of Christianity, such as betrayed the sincere Orthodox believers to the Jews and persecuters. If there be any question of this, it must be because of the connexion here with [...], good fruits. For thus indeed the word is some­times applied, and then it signifies an universal libera­lity. Thus in Palladius Lausiac. Hist. [...] Olym­pias, which is there called [...], one that communicated and ministred to all that wanted, and so dispersed or dissipated an immense wealth, [...] [...], she aided all liberally and [...] where it may possibly signifie without any difference; so Gentianus Hervetus reads it indiscriminatim, to all that wanted, whatso­ever they were: but it may also signifie without doubt­ing, or wavering, and so cohere with the [...] (immediately prece­dent) dispersing that infinite and unmeasurable wealth which she had, without any doubt, or wavering, or de­mur, arising from worldly fear of her own want, which this liberality might cause, as when Christ comman­ded, Luc. 6. 35. to do good and lend, [...], despairing or doubting nothing. See Note on that place. And so though possibly it may signifie here, without making any difference in acts of mer­cy, which is a kind of partiality, yet it may as fitly also be rendred without doubting, as that is applica­ble to mercy and good fruit, that is, to liberality also.

g Note: [...] V. 18. Fruit of righteousnesse] Some difficulty there is in this verse, arising from the different notions that [...] fruit and [...] peace are capable of. [...] fruit noting that which is any way (whether naturally or morally) produced, signifies either an effect or reward. As an effect it is used v. 17. immediately precedent, where of the supernal wisdome it is said, that it is [...] full of good fruits, those fruits being the effects or productions of that wisdome. But elswhere it seems to be taken in that o­ther notion. So Heb. 12. 11. where chastening though at present not joyous, is yet said afterward to yield (by this moral way of production, not as an effect, but a reward) the peaceable fruit of righteousnesse: and so here the same phrase [...] fruit of righte­ousness, that is, [...] of that supernal wisdome, or Chri­stian piety and charity (see Heb. 12. e.) signifies the reward of it; and this is here said to be sown, as there to be yielded or returned (so [...] signifies retribution,) here [...] in peace, as there to be [...] peaceable. [...] Then for [...] peace, that signifies, [Page 781] first, that vertue of charity, peace with men; and so 'tis certainly used in the end of the verse, in oppositi­on to all the uncharitablenesse and emulations in the former part of this and the beginning of the next Chapter, [...] and consequently [...] to doe or make peace, (proportionable to the phrases [...], to doe righteousnesse, and [...], to doe or com­mit sin) signifies to use all diligence of endeavour and industry to attain it, [...] [...], to pursue peace, [...], to be emulous, ambitious of quiet, studiously to contend for it; and so is [...] peace­makers used, (see Mat. 5. Note d.) But then it doth also signifie, according to the notion of the Hebrew [...], all happinesse and prosperity, as when Peace be to you is the form of salutation, and contains all the blessings in the world, spiritual and temporal, under it; and so by the ordinary figure of sacred Rhetofick, [...] (see Note on Mat. 8. k.) it seems to sig­nifie here in the former place, in peace, that is, in a most happy, gracious manner, or with a confluence of all felicity attending it.

CHAP. IV.

1. FRom whence come wars andcomenti­ons [...] fightings among you? come they not hence, even of yourpleasures [...] lusts that war in your members?]

Paraphrase 1. All the open wars a­mong the Jewes at this time, (see note on c. 5. c.) and all the lower strifes and dissentions and emulations wherein the Christian Judaizers are now enga­ged against others, (see Zonar. in Can. Ap. 65.) are far from any pious or divine supernal principle, c. 3. 17. they proceed visibly from your own carnal hearts, your desires and pursuits of those things that are matter of satisfaction to your lusts within you, those sensual lusts which first war against your reason and upper soul, and then against the directions of Gods Spirit; first move a strife within your own breasts, rebelling against the law of the mind, Rom. 7. and then disquiet all others near you.

2. Yecovet [...] lust, and have not: ye kill, andenvy [...] desire to have, and cannot obtain: ye con­tend and fight [...] ye fight and war, yet ye have not, because ye ask not.]

Paraphrase 2. All your coveting, and envying, and contending, and fighting brings you in no kind of profit, because praying to God, which is the only means of attaining, is neglected.

3. Ye ask and receive not, because ye ask amisse, that ye may consume it upon your own lusts.]

Paraphrase 3. And for them that doe pray to God, 'tis yet among many of you only, or principally, for such things which may be instrumental to your lusts, and therefore God, who hath pro­mised to grant all things that we pray for, if it be for our advantage that he should, doth not grant you such prayers as these.

4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God.]

Paraphrase 4. And ye that thus be­have your selves to God as adulterers or adultersses to their mates, that receive other loves into competition with him, that think to love God and the world too, must know that this cannot be done, the loving of the world, the pursuing of worldly ends or advantages, is not the loving but the hating of God; whosoever therefore is a lover of the world, is by that to be presumed to be a profess'd enemy of God's.

5. Do ye think that note a the Scripture saith in vain, The spiritwhich hath sojour­ned in us defiteth. that dwelleth in us lusteth to envy?

Paraphrase 5. This odiousnesse of car­nal minds in the sight of God was long since expressed in the Old Testament concerning the old world, Gen. 6. where, as the cause of the threatned de­luge, is mentioned, that the spirit that was in the men of that age, v. 3. that is, their souls or minds, were insatiably set upon their own lusts, imagined evil continually.

6. But he giveth more grace; wherefore he faith, God resisteth note b the proud, and giveth grace to the humble.]

Paraphrase 6. To those God then gave time of repentance, an hundred and twenty years, and pardon if they would make use of it, and so God doth still; but that still available to men only upon condition of repentance and reformation, according to what is said in another Scripture, Prov. 3. 34. God setteth himself against the stubborn vitious person, but is gracious and merciful to the obedient and penitent.

7. Submit your selves therefore to God; resist the devil, and he will flie from you.]

Paraphrase 7. By this it appears how necessary it is for all that ex­pect any mercy from God to be wholly conformed to his will; and whatever suggestions to envy, strife, emulation, the devil, and that wisdome which is not from above, c. 3. 15. shall offer to you, do you repell them; and it is not in his power without your consent to hurt you, but he will certainly, being repelled, depart from you.

8. Draw nigh to God, and he will draw nigh to you: cleanse your hands, ye sinners, and purifie your hearts, ye double-minded.]

Paraphrase 8. Make your humble ad­dresses in prayer to God, and faithful obedience to him, and he will be ready to assist you against all temptations mentioned ver. 8. As for all you Gnosticks, that are for God and the world too, ver. 4. (see note a. on ch. 1.) which will professe Christ no longer then 'tis safe to doe so, [...]constant, cowardly, wavering hypocrites, your hearts must be purified from that profane mixture, and wholly consecrated to Gods service.

9. Be afflicted, and mourn, and weep: let your laughter be turned to mour­ning, and your joy to heavinesse.]

Paraphrase 9. Your reformation of such sins as these must be joyned with great humiliation, and mourning and lamenting them: And that but seasonably at this time, for there be sad daies approaching on this nation, utter excision to the unreformed, to the unbelieving obdurate Jewes, and to all the Gnostick here­ticks among them, see c. 5. 1. and Jude note a.

10. Be ye humbled [...] Humble your selves in the sight of the Lord, and he shall lift you up.]

Paraphrase 10. The only way to get into the number of those that then shall be delivered, is timely to repent and return unto Christ.

11. Speak not against [...] Speak not evil one of another, brethren. He that speakethagainst evil of his brother, and judgeth his brother, speakethagainst evil of the law and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.]

Paraphrase 11. Speak not against them which do not observe those le­gal ceremonies which some of you Jewish Christians do still retain, nor condemn any man for not observing them, for he that doth so, speaketh in effect against the law by which that Christian rules his actions (that is, the law of Christ, the Gospel) censures that for imperfect, in that it commands not those things; and if thou dost so, then in stead of obeying the law of Christ, thou undertakest to over­rule and judge it, and canst not truly be called a Christian.

12. There is one law-giverand judge, to the Ks MS. reads [...] , who is able to save and to destroy: who art thou that judgest another?]

Paraphrase 12. Christ, and none else, hath authority to give laws unto us, and punish the refractary, and it is not for you to impose observances where he hath given liberty.

13. Goe to now, ye that say, note c To day or to morrow we will goe into such a city, and continue there a year, andmerchan­dise [...] buy and sell, and get gain:]

Paraphrase 13. And (as now the times are, a suddain destruction ap­proaching the Jewes) one admonition will be very seasonable for those that use these or the like arrogant forms of speech, To day, &c, assuming to themselves power over the future:

[Page 782] 14. Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapour that appeareth for a little time, and then vanisheth away.]

Paraphrase 14. Whereas (beside the Atheisticalness of it, in taking themselves off from depending on God) it is certain they do not know what they shall be able to doe tomorrow: For even your life it self, on which all your designes must necessarily depend, is but a most frail, mortal, transitory thing, short and pre­sently vanisheth.

15. For that ye ought to say,If the Lord please, and if we shall live, we will even or also do this [...] If the Lord will, we shall live, and doe this or that.]

Paraphrase 15. And therefore your forms of language ought to be of another making, never mentioning any purpose of yours, but with subordination to the good pleasure of God.

16. But now ye rejoice in your note d boastings: all such rejoycing iswicked [...] evil.]

Paraphrase 16. And for you to take pleasure in such insolent speeches as these, is a wicked Atheistical thing.

17. Therefore to him that knoweth to doe good, and doth it not, to him it is sinne.]

Paraphrase 17. And for Christians to be guilty of this, who have received so much light and knowledge to the contrary, this will render you the more inexcusably guilty and punishable.

Annotations on Chap. IV.

a Note: [...] 5. The Scripture saith] There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints rea­ding there is [...] spirit, [...] and [...] abideth; and the [...] abiding there, is all one with the [...] sojourning here. Now whereas 'tis here added of that Spirit, [...] that it doth [...], desire to envy, first 'tis clear that the [...], my spirit, there, is the spirit or soul of man, given him by God, and so called God's in respect of the original, (see Note on 1 Pet. 3. f.) but signifies the mind of man as it is in him, and is corrupted by an habite of worldly and wicked desires, which cannot be affirmed of Gods holy Spirit, (and for any evil Angel, it will be hard to say, either that such dwell in, or that it is they that lust in us. It is our own corrupt hearts, even when the devils move us, to which the lust and all the sin is to be im­puted:) and 2ly, this is parallel to what Gen. 6. 3. is said of that old world, that man is flesh, and the thoughts of his heart alwaies evil, that is, his carnal or worldly desires are insatiable, bent to all manner of wicked­nesse; the desires here being distinctly noted by [...] desiring, and either the wickednesse or insatiate­nesse of them by [...] envie, [...] which sometimes in Authors is the contrary to liberality, and signifies all manner of covetousnesse, pining to see any man have what we have not, and elsewhere signifies malice, vio­lence, and the like. As for the addition here ver. 6. But he giveth more grace, that seems to be the Apo­stles own observation of that place in Genesis, that when the world so provoked God, yet he gave them time of repentance (as it there follows, Neverthelesse his daies shall be an hundred and twenty years, they shall have that space allowed them to reform and escape pu­nishment) and so God in Christ doth now; and upon repentance there is yet mercy and pardon to be had, upon which is superstructed naturally that which fol­lows, Wherefore he saith, &c.

b Note: [...] V. 6. The proud] The word [...] here notes not particularly the vice of pride and haughtinesse, but a general disobedience and resistence against the Law of God, which is called [...], contumeliousnesse, and superbia, pride, in opposition to obedience, as in Virgil,

—Regum est
Parcere subj ctis, & debellare superbos,

It is the part of Kings to spare those that submit, and subdue the proud: a place directly parallel to this here out of the Proverbs, and which S. Augustine con­ceives to be had from thence. The place in the Pro­verbs reads, God scorneth the scorners (because scor­ners use to repell with scoffs all good counsels and ad­monitions.) And so saith AEschylus [...]

[...]
[...]
God is the just and heavy punisher of the proud.

C Note: [...] V. 13. To day, or to—] It was an old saying of the Hebrews, mentioned by Ben Syra, Let no man say he will doe any thing unlesse he first say, If the Lord will. On which occasion there follows in him a story of a man, who, when he said, Tomorrow I will sit with my spouse in the marriage-chamber, was admonish'd that he ought to say, [...] If God will, and he answered, Whether God will or not, I will sit there. Of whom, saith he, it followed, that he sat with her all the day, but at night when they were going to bed, before he knew her, they were both dead. Wherefore they said, The spouse went up to her marriage-bed, and knew not what would befall her; therefore whosoever desires to doe any thing, let him first say, If God will.

d Note: [...] V. 16. Boastings] [...] signifies boasting, or assuming to ones self more then belongs to him, and differs from [...] self-pleasing or insolence, Tit. [...] 1. 7. in this, that that is a great love, or high opini­on, of ones self, [...] self-love, 2 Tim. 3. 2. be­ing puffed up, 1 Cor. 13. 4. being wise in ones own con­ceit, Rom. 11. 25. and 12. 16. but this is a fastuous speaking: and as this is ordinarily expressed in magni­fying ones own abilities or power above other men, so hath it here a notion little different from it; speaking in such a form as if he depended not upon God himself, and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power, but as God is pleased to enable o [...]oncur with him. And thus it is used Prov. 27. 1. [...] not thy self of to morrow, that is, assume not to thy se [...]arro­gantly that thou wilt doe this or that to morrow, for, saith Solomon, thou knowest not what a day may bring forth. These kind of speeches then are here called [...] boastings, and they that take pleasure in such language, in assuming thus to themselves, speaking thus magnificently of their own purposes, are here said [...], to rejoice, or glory, in such boa­sting: and though all sort of rejoicing be not, yet [...], all such kind of rejoicing, is evil, v. 16. and that in an high degree.

CHAP. V.

1. GO to now, ye rich men, weep and howle for your miseriesthat come [...] that shall come upon you.]

Paraphrase 1. There will now shortly come such daies, that all the rich among you, or that place any part of their interest on this world, are likely to have a very mournfull time of it, in re­spect of their great disappointments, and the sad destructions and calamities that are about to fall on the Jewes.

[Page 783] 2. Your riches areputrified [...] corrupted, and your garmentsare be­come [...] moth-eaten.]

Paraphrase 2. You have not employed your wealth, like faithfull stewards, as God hath appointed you, to the relief of them that want; but let them not in your hands for want of use: your food, like Manna, is putrified by being kept, Exod. 16. 20. and so the garments which would have covered the needy, being laid up in your wardrobes, are devoured by moths.

3. Your gold and silverare rustied [...] is cankered, and the rust of them shall be a witnesse against you, and shall eat your flesh note a as it were fire.you have [...]reasured it up [...] ye have heaped treasure to­gether for the last daies.]

Paraphrase 3. And that rust which is wont to breed in iron by ly­ing unused, breeds in your coin, your gold & silver (which are not ordinarily capable of rust) and this covetous withholding more then is meet, will not onely tend to your want, but is moreover a foul and crying sinne, that shall rise in judgment against you, and shall gnaw on and devour your flesh; your treasuring up wealth is as the treasuring up fire, which shall onely help to bring more miseries upon you, and so more fearfully to consume you, when the destruction of the Jews, now approaching, comes, and falls most sharply upon the wealthiest men, (as icon after it fell our.)

4. Behold, the hire of the labourers which have reaped down your fields,being by you taken away, [...] which is of you kept back by fraud, crieth: and the cries of them which have reaped are entred into the ears of the Lord ofnosts [...] sabaoth.]

Paraphrase 4. These riches of yours have not kept you from being unjust, but rather tempted you to oppression of the poor labourer. And this griping and cruelty of yours is a crying sin, and will bring down severe vengeance upon you from the Lord of hosts.

5. Ye haverevelled [...] and been lu [...]urious [...] lived in pleasure on the earth, and been wanton: ye have [...]ed your hearts as for the day- [...] nou­rished your hearts as in a day of slaughter.]

Paraphrase 5. You have set your hearts upon the pitifull poor delights and joyes of this earth, lived delicately and luxuriously (as Dives.) And what hath all this been, but the pampering your selves as it were for the shambles?

6. Ye have condemned and killed the just; and he doth not resist you.]

Paraphrase 6. Your nation hath con­demned Christ to death and crucified him, he making no resistence; and now ye Gnostick Judaizers have dealt in like manner with the pure orthodox Christians.

7. Be patient therefore, brethren, unto theb [...] coming of the Lord. Behold, the husbandman waiteth for the pretious fruit of the earth, and hath long patience for it, untill he receive theformer [...] early and latter rain.]

Paraphrase 7. As for you that are Christians indeed, and are now persecuted by them, ye may be confident that Christ will shortly come and avenge his and your cause upon them, see ver. 8. and therefore ye may well wait patiently so short a space, till that time come, and then you shall be rescued from the present distresses (see Note on Mat. 24. b.) For thus doth the husbandman give you an example of patience, waiting for the fruit of the earth, and in order to that, for the showers that come in the seed-time to sit the ground, and before harvest or reaping, to plump the corn, and accor­dingly he defers to do one or other, to sow or reap, with patience, and attendance to the other duties of his calling, till those sea­sons come.

8. Doe ye endure pa­tiently, and your selves confirm [...] Be ye also patient, stablish your hearts: for the coming of the Lord draw­eth nigh.]

Paraphrase 8. And their example ye may very fitly transcribe at this time, and thereby confirm and encourage your selves in your adherence to Christ, whatever your sufferings are, as being assured that coming of Christ (described Mat. 24.) in vengeance on his enemies, is now very near approaching (see Mat. 24. b. and Heb. 10. 37.)

9. note c Do not sigh Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before thegates [...] door.]

Paraphrase 9. Envy not one another, break not out into those acts of zeal or emulation [...] or murmuring against one another, lest you bring that vengeance upon you; for behold the coming of Christ to the destruction of the Jewes and malicious persecuting Gnosticks, is now very nigh at hand, see Mat. 24. b.

10. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and oflongani­mity [...] patience.]

Paraphrase 10. And whatsoever the temptations or persecutions are which might tempt you to comply and joyn with the persecuters, consider what ye read and know of the prophets of God in the old Testament, who when they came to proclaim God's judgments against the sinful Jewes, were generally very con­tumeliously used by them, but yet never sainted or were discouraged thereby: and such examples will fortifie you against the like temptations, that they may not have any impression on you, to weary you out of your constancy, and bring you to join with the Judaizers.

11. Behold,we blesse [...] we count them happy which endure. Ye have heard of the pati­ence of Job, and have seen the end of the Lord; that the Lord is pitifull and of tender mercy.]

Paraphrase 11. There is nothing that, according to the principles of Christianity, is more honou­rable and blisseful, then suffering patiently and constantly. You remember what sufferings Job met with, and upon his patient bearing of them, what in the end the Lord gave him, double to all that he had lost, Job. 42. 10. By which it appears, how far God is from despising us in our afflictions, or leaving us in the hands of the persecuters, how much he loves, and how careful he is of you.

12. But above all things, my brethren, swear not, neither by heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay nay; lest you fall into note d hypocrisie condemnation.]

Paraphrase 12. One special caveat I shall farther give you, that ye permit not your selves that custome of swearing, by heaven or earth, or any other form of oath. In stead of such unnecessary customes it will be much more for your turn that ye take care that your performances be agreeable to your words (see note on 2 Cor. 1. b.) that you fall not into lying or false speaking.

13. Is any among you afflicted? let him pray. Is any merry? let him sing Psalmes.]

Paraphrase 13. Again let your care be, that whenever any affli­ction befalls you, your praying to God be the constant effect of it, as on the other side, singing thanksgivings of your pro­sperity.

14. Is any sick among you? let him call for the note e elders of the Church, and let them pray over him, note f anointing him with oil in the name of the Lord:]

Paraphrase 14. When any man falls into any disease, he is to look on it as that which comes from God for some special end of his, very ordinarily for some sin of ours committed either against God or man, not yet repented of, as it ought: and because the man so visited may not be so well able to judge of himself, but that he may stand in need of spiritual directions and counsel, to discern his own guilts, and because whatsoever his condition be, he may receive much benefit thereby, let him call to his assistance some spiritual person, the Bishop in every city (see note on Act. 11. b.) or whosoever is by or under him ordained for such offices; and when he hath afforded the sick man his best directions and assistance, let him also pray to God with and for him, that God will pardon his sins, asswage his pains, remove the disease, and restore him to his former health, withall using that ceremony of unction, so ordinarily used by Christ in curing diseases, and doing it in the name of Christ.

[Page 784] 15. And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, note g absolution shall be given him they shall be forgiven him.]

Paraphrase 15. And the prayer of the Bishop, &c. and of the sick, if it come from faith in Christ in the one, praying to God in Christ for his recovery, and in the sick person from a true Chri­stain, penitent heart, shall be of force (save where God is pleased otherwise to dispose of it, for the good of the patient and his own glory) to heal and recover the sick, (see note on Mat. 10. g. and Luc. 13. b.) and God shall restore him to his former health: To which purpose also it is useful that, if upon examination he be found to have committed any wasting sin or sins, which probably have brought this disease on him, the sick person first fit himself for, and then receive absolution from the Bishop.

16. note h Confesseor there­fore, for the Kings MS. addes [...] your faults one to another, and pray one for another, that ye may be healed: Theinspired [...] effectual fervent prayer of a righteous man availeth much.]

Paraphrase 16. Upon these considera­tions therefore, it will be very proper for all that are in this estate, to make acknowledgment of their sins to such as are thus called to visit them, and that, besides other respects, in order to their cure from such diseases as are then upon them, by virtue of their intercession to God for those who shall thus approve to them the sincerity of their repentance, see Gen. 20. 7. For this is certainly known, that the prayer of a man of God, to which he is incited by the Spirit (as the prophets were when they prayed, and as they were under the Gospel who had the gift of mira­cles, see note on Gal. 5. b.) will be very effectual, even work miraculous cures.

17. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on theland [...] earth by the space of three years and six moneths.]

Paraphrase 17. Elias was a prophet, and a righteous man, but a man for all that, and subject to the same afflictions and frailties that we are; and yet by earnest prayer he brought drought and famine upon the land, for the punishment of the sins of the people, that ran idolatrously after Baal, and so upon the land of the ten tribes it rained not for three years and an half, Luk. 4. 25. and Rev. 11. 6.

18. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.]

Paraphrase 18. And upon some re­formation he again prayed, 1 Kin. 18. 45. and he was heard in abundance of rain and fruits.

19. Brethren, If any of you doe erre from the truth, and one convert him,]

Paraphrase 19. To conclude this dis­course, begun v. 14. let this be remembred and considered by all, If any Christian transgresse the Evangelical rule of life, fall into sin, and any man take him off from that vicious course,

20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall note i hide a multitude of sins.]

Paraphrase 20. It is a most excellent glorious work of mercy, which he hath wrought, the effect of which is, that God will free him on whom this change is wrought from death eternal, and perhaps from temporal present death through sicknesse fallen on him for that sin, ver. 15. and besides he will accept and reward that charity of him that hath wrought that good work on him with the free discharge of whatsoever sins he hath formerly been guilty, but hath now repented of.

Annotations on Chap. V.

a Note: [...] V. 3. As it were fire] That the words, [...], as fire, are to be joyned with [...], ye have trea­sured up, and not with the former, the sense doth much inforce, and the antient manner of writing without points doth well permit; and it hath a special signifi­cancy in this place, agreeable to the times wherein this Epistle was written. [...] For the last dayes, being the time of the Jewes destruction, (see Note on Act. 2. b.) and to treasure up wealth as fire, being no more then to lay up their wealth so as it should mischief, and devour, and consume, in stead of advantaging them, this is here most truly said of the uncharitable and unchristian Ju­daizers at that time, in respect of the destruction of that people approaching, where the rich misers were the most miserably harrass'd of any. See Note on Rev. 9. c.

b Note: [...] V. 7. Coming of the Lord] The coming of the Lord is here expresly defined by Oecumenius to be [...] the expedition of the Romanes, to which he there applies the words of Christ concerning John, If I will that he tarry till I come, [...], For the time of this life was to him extended untill the taking of Jerusalem, and a little beyond it.

c Note: [...] V. 9. Grudge not] The practices of the Zelots a­mong the Jewes, a little before the great miserable de­struction of that people, are often mentioned in Jose­phus, and referred to in this Epistle especially, and in those of S. Peter, written about the same time and to the same persons that this of S. James was, viz. to the dispersed of the Jewes. And although those to whom the Epistles were directed immediately were the Jewish Christians, yet of these there were so many that did stand for the continuance of the Mosaical Law, and so were Judaizing Christians, and these lived so inter­mixtly with the unconverted Jewes themselves, and so maliciously acted with them to the persecuting of the Orthodox Christians, that as some passages of this Epistle seem to belong onely to the Jewes unconverted, as the former part of this Chapter till ver. 7. so many more pertain to those that went on with them in their sins, those that reconciled Christianity and the world, and all the most enormous sensual sins, c. 4. 4. and par­ticularly the outrageous practices of the Zelots. For so it appears by Act. 21. 20. that many myriads of converted, or believing, Christian Jewes were all [...], of the number of the Zelots, that were very vehement persecutors of all that stood not for the Law of Moses. To these refers the unruly tongue c. 3. compared to a fire that kindled so much matter, made such combustions among them, [...] setting into a flame the whole wheel, or course, of affairs, v. 5, 6. untameable, v. 8. full of cursing and bitternesse, v. 10, 11. and in plain words [...] bitter zeal, v. 14. and again [...] zeal or envy, v. 16. [...] and from thence [...], sedition, or tumul­tuousnesse, and every evil deed, the very character of the Zelots in Josephus: so again, [...] c. 4. the [...] the wars and quarrels among them, ver. 1. which, as it is observed, were first intestine among themselves, begun by those of the Zelots, and so pre­pared them to their wretched desolation when the Ro­man Eagles came: and more punctually v. 2. [...] ye kill and envy. [...] And to this purpose the [...] here most properly belongs, which though it signifie sighing, or groaning, or murmuring, yet be­cause that is an effect of envy and emulation, which sighs at other men's prosperity, and because envy pro­ceeds wholly from uncontentednesse, (as in the story of Cain it appears, first his countenance was sad, and then he malignes and slayes his brother;) therefore by a figure it is set to signifie the same thing that [...] and [...], envy and bitter zeal had before so often done.

[Page 785] d V. 12. Condemnation] The antient Copies general­ly (and, beside those produced by others, the fore­mentioned in Magdalene College Library in Oxford) read [...] into hypocrisie. [...] The word [...] in the Septuagint signifies [...] false speaking; for the Hebrew [...], which vulgarly signifies to be an hypocrite, to dissemble, signifies also to lye, to de­ceive, to deal fraudulently (as near in signification as in sound to our Knave, as it is now used among us:) and so one of these is taken for the other, the word [...] set to signifie [...], false speaking. And then the exhortation of this place will be parallel to that of Philo, [...] It is best not to swear at all, but to take such care of speaking truth with every man that our words may be thought to be oaths. And that of the Arabians, Let thy speech be I and No, that thou mayst be a true speaker among all men; and Joseph. de Bell. Jud. l. 2. c. 12. of a sort of Jewes, [...], All that is said by them is stronger then an oath. Swearing is forbidden by them, counting it worse then perjury, and affirming that that man is already condemned as unsit. to be trust­ed, which is not believed without calling God to wit­nesse.

e Note: [...] V. 14. Elders of the Church] What is here meant by [...], Elders of the Church, is not easie to be determined. If there were at the time of the writing this Epistle, beside the several Bishops in each Church, a second order, of Presbyters under the Bishops, and above the Deacons, and of them more then one in each Church, it would then be most reasonable to interpret this place of those. But be­cause there is no evidence whereby these may appear to have been so early brought into the Church, (see Act. 11. b.) and because [...] in the Plural doth no way conclude that there were more of these Elders then one in each particular Church (any more then that the sick man was bound to call for more then one) and because [...], Elders of the Church, was both in the Scripture-style (see Note on Act. 11. b.) and in the first writers, the title of Bishops, and because when there were secondary Presbyters more then one in every city, the sick man cannot be thought obliged by this Text to call for the whole college, or one sick man for more then one; and lastly, because the visiting of the sick is antiently mentioned as one branch of the office of Bishops; therefore it may very reasonably be resolved, that the Bishops of the Church, (not the Elders of the Jewish Synagogue, but the Bi­shops of the Christian Church, Seniores Christianae congregationis, as Erasmus paraphraseth it, the Elders, or Governors, of the Christian congregation) one in each particular Church, but many in the universal Church, and so also many in the Church of the dis­persion, to which this Epistle is addressed, are here meant by S. James. Thus in Polycarp's Epistle to the Philippians, where the [...] Elders being the highest order mentioned, and those to whom [...] judicature belongs, may (as in Papias, and Irenaeus, and Clemens Alexandrinus, and Tertullian they doe) most reasonably be conceived to denote Bishops. One part of their office is set down, that they are [...], those that visit all the sick. And accordingly so it most probably must in this place.

f Note: [...] Ib. Anointing him with oile] That anointing with oile was a ceremony sometimes used by Christ and his Apostles in working their miraculous cures, healing diseases, and casting out devils, appears Mar. 6. 13. where at the Apostles going out, it is said, that they cast out devils, [...], and anointed many sick persons with oil, and cured them. Another ceremony there was used to the same purpose, imposition of hands, Mar. 16. 18. and Act. 9. 17. and 28. 8. And to these prayer was added as the more effectual and substantial performance, of which Unction and Imposition of hands were onely the ceremonies; and this prayer commenced in the name of Christ, or else the name of Christ, in prayer, called over the sick. And by these means, together with the sick man's examining, and confessing, and sincerely forsaking whatsoever sin he stood guilty of, either to­ward God or man, it was ordinary, while those extra­ordinary gifts remained in the Church, for diseases to be cured, and health restored to the sick, without the use of any other means, of physick, &c. where as the prayer of faith, or calling the name of Christ over the sick, was the means of curing the disease, v. 15. and so Act. 3. 16. Christ's name hath made this man strong, and the faith which is by him hath given him this per­fect soundnesse; so the ceremony, whether of Oil or Imposition of hands, was indifferently either used or not used by them. In the Gospels many such cures are wrought without either; and so in the Acts by taking by the hand, by embracing, c. 3. 7. c. 20. 10. and by his bare word, ch. 9. 34. and so again ver. 40. and c. 14. 10. and c. 16. 18. and 19. 12. From whence it appears, First, to what end this Unction was used, precisely to that of miraculous healing, or recovering the sick to health; and that not through any efficacy or virtue in the oil, but directly the contrary, as touching the eyes, laying on the hands, and saying the word, were used, none of which have any natural force in them, nor were used on other designe then to demon­strate the miraculousnesse of the work, which was wrought without any contribution of means. Second­ly, that this usage, as a bare ceremony, was not insti­tuted by Christ, or any way commanded to be conti­nued by the Apostles or their successors in the Church, even while the gifts of healing did continue among them, but was by the Apostles themselves very fre­quently omitted in their working of cures. Thirdly, for that use of unction or enoiling, as a viand to those that depart out of the world, there being nothing said of it here (but on the contrary the whole use of it in order to the recovering of the sick,) there is no co­lour of ground for asserting it, nor obligation to the use of it, to be met with in the New Testament; and there­fore allowing it to be a bare ceremony, or a signe of our spiritual cure, it is strange how it should come to be esteemed a Sacrament, and that distinguished from Absolution on the sick bed, and as such, be deemed ne­cessary to all that depart out of this world, and used to them only when it is thought certain that they will dy, and all this meerly on the authority of this one place, where it is designed on purpose to the recovering of the sick person. Fourthly, that even, in order to the recovering of the sick, it is not now a ceremony of any propriety or fitnesse for use, the gift of miraculous hea­ling being not now pretended to in the Church, and therefore this ceremony which was then sometimes at­tendant on that gift, and was adjoined to the exercise of it, on purpose to shew that it was clearly a gift, o­perating without natural means (to which end the un­efficaciousnesse of unction was very proper) must long since cease to have any propriety. Mean while the other parts of S. James's direction here to the sick are very worthy observing in order to our present practice; that they should call for the Elders of the Church; that those Elders should pray over, or for them, and that in the name of our Lord Jesus; that if the sick have upon examination been found guilty of any sinne or sinnes, which may probably have brought that admonition from heaven (that sicknesse) upon him, [Page 786] he confess them to God, and if they be trespasses against a brother, confesse them to the injured person, and de­sire his reconciliation also, and in either case approve the sincerity of his resolution, contrition and change of mind to the Elder or spiritual person, who may be deemed in many respects more likely to passe a right judgment on it then he can on himself, and by his of­fice is rendred most fit to be thus intrusted and em­ployed; and then lastly, that upon a due performance of all this, and upon a due preparation of the patient, and expression of his sincere desire of it, the Absolution of the Church should be afforded him. And as this may be a very proper method to be used for the ob­taining the peace of God, and of real comfort to the true penitent soul; so may it now by the blessing of God, in case the disease was sent for such correction, be a most probable means, together with the skilful di­rections and applications of the Physician, and a pa­tient submission to them, [...] [...], to recover the diseased: and to qualifie him to receive benefit by the Physician, [...] and to partake of the promise here, [...], The Lord shall raise him up, when he in wisdome and mercy shall see that fittest for him; and the like may be said of all other afflictions. For as certainly as God hath the disposing of the world, every particular disease that befalls any is sent by him, and from him comes with some commission, whether to remove out of this world, or to exercise patience, or to mortifie sin, or to call to reformation; and if the latter be it (as I think I may truly say most commonly it is, and it is most safe to suspect and examine alwaies whe­ther it be not so) then nothing can more contribute to the remove of this evil then to take away the cause of it, and to perform that work for which it was sent, according to what we find in the cures wrought by Christ, that the forgiving of the patient's sinnes, Son, thy sinnes are forgiven thee, is the ordinary preface to his recovery. And so Ecclus 2. 11. before God's re­leasing, or delivering, in time of tribulation, there is first his [...] remitting of sins, as 2 Mac. 3. when Heliodorus had been scourged for his sacrilegi­ous enterprize, and the high priest offered sacrifice for his recovery, v. 32. the Priest is said to have made an atonement, and God thereupon to have granted him life, v. 33. And so in Hezekiah's sicknesse, when the Pro­phet is sent unto him, this is the method of his recove­ry. And accordingly the son of Syrach counsels, Ec­clus 38. 9. My son, in thy sicknesse be not negligent: but pray unto the Lord, and he will make thee whole. Leave off from sin, and order thy hands aright, and cleanse thy heart from all wickednesse. Give a sweet savour, and a memorial of fine flower; and make a fat offering, as one that is to dy. Then give place to the Physician, for the Lord hath created him.—There is a time when in their hands there is good successe. And why may not this be that time which I now men­tion? The errors of the Romish practice in this point are very sufficiently provided against by our Bishops in the dayes of Henry the Eighth, in their book set out by the King, and intituled, A necessary Doctrine and Erudition for any Christian man, upon the head of Extreme Unction. It is agreeably the grave and sober conclusion of Cutbert Tonstall Bishop of Durham at that time in his book Contra impios blasphematores Dei praedestinationis, p. 53. speaking of these very words of S. James, Hanc salutarem admonitionem se­quens Ecclesia Catholica suadet ante ulla compori adhi­benda humana medicamenta animam Deo esse reconci­liandam, nè frustrà laboret medicus illi subvenire quem Deus ob peccatum flagellat, sine cujus priùs obten­ta gratia non convalescet aeger, The Catholick Church following this wholesome admonition advises, before men use any humane medicines to the body, that their souls be reconciled to God, lest the Physician labour in vain to cure them whom God chastiseth for sin, without whose pardon first obtained, the sick will not recover. This in­deed is a proper use of, and conclusion from this Text: and it will hardly without wresting yield any other.

g Note: [...] V. 15. They shall be forgiven him] That [...] here must be taken Impersonally, and so rendred, abso­lution, or remission, shall be given him, may appear by the antecedent [...] sins, which being the Plural number cannot be joined with this which is in the Sin­gular, nor is there any other Noun that can belong to it: For if [...] the Lord were the antecedent to it, it must have been in the Active voice, [...] he shall remit them. And thus in all probability it would have been, if it had been a promise of God's pardon or remission; for then, as it was said, the Lord shall raise him up, so would it commodiously have been added, and if he have com­mitted sins, he, that is, the Lord, will remit them. By this Impersonal form therefore somewhat else seems to be meant besides the Lord's remission, and then that, frō the precedent mention of the Elders of the Church, will be concluded to be the absolution of the Church in the hands of the Rulers thereof, the Bishops, of which see Note on John 20. 23. This is of two sorts, first a release of the offender from the publick Censures of the Church, Excommunication, &c. (inflicted on scandalous offen­ders upon publick cognizance of their faults) upon re­pentance restoring such to their communion again: se­condly, more private, in case of any wasting sin more pri­vately committed, and in confession revealed to the spi­ritual person; in which case, upon faithful promise of reformation and obedience to spiritual advice and dire­ction (upon recovery to health) the Elder may and ought to give the sick person the peace of the Church, and the benefit of Absolution. And that being by h [...]m done Mi­nisterially, and pro officio, and clave non errante, as it brings the blessing and prayers of the Church along with it, so it may reasonably tend to the quieting of the Conscience, and avoiding all scruple and doubtfulnesse (as our Church affirms in the exhortation before the Communion) and be a means of obtaining a release from the disease, if God see fit, or a pawn and pledge of remission in heaven.

h Note: [...] V. 16. Confesse your faults.] What is the meaning of [...] sins here, is matter of some doubt: For as, according to the notation of the word, it may signi­fie some lapses or lighter sins, [...] and so be opposed to [...], having committed sins, in the for­mer verse; so by the [...] one to another, adjoining, it may seem to be restrained to trespasses, offences against the brethren, that is, other men, or Christians, and so to be opposed to [...] sins against God. In either of these notions the [...] confes­sing one to another will not necessarily import any more then confessing those lighter sins to any inferior fellow-Christian, [...] or to the wronged brother, the addition of whose prayers may be very useful to the obtaining any mercy from God, particularly that of the [...] healing, that here follows; and the seeking his reconciliation in case of trespasse will be a duty, if not of this, of another Text, Mat. 5. 24. and must be performed before there be any reason to hope that God will accept his private offerings or prayers, for the removing that punishment which his injuring his brother hath cried to heaven for and fetch'd down upon him. But it is to be observed, that the King's MS. reads this place with some variation, [...], Confesse therefore your sins to one another, and so the Latine also. And then as that distinction of the two sorts of sins, heavier and lighter, against God and against the brother, is su­perseded here; so the [...] therefore, connecting it to what went before, the prayer and absolution of the El­ders, and indeed the Elders being the only persons who are supposed to be present there, and whose prayers ex officio will be most fit to be compared with Elias's [Page 787] praying, [...] v. 17. it must follow, that the [...] one to another must be restrained only to the Elders foremen­tioned (as [...] in the ordinary Copies, 1 Pet. 5. 5. Be ye all subject to one another, must signifie, as it is defined by the matter, subjection which is not mutual, nor of superiors to inferiors, nor of equals to equals, but only of inferiors to superiors) and the confessing of sins to them be here prescribed as the preparative and condition of their Absolution. To which purpose it is certain, that as Repentance, if it be sincere, comprehends confession to God, and if the penitent desire to approve the sincerity of it to the spiritual person, and obtain Absolution from him, it is necessary that he make at least a general confession, and such as shall not hide any sort of his guilts from him, (as we read at John Baptists's Baptism, Mat. 3. 6. and in the story Mat. 19. 18. where the Greek Fathers and Scholiasts agree, [...] &c. Every faithful man ought to tell his offences, and to renounce and disclaim them,) and very useful and expedient that he descend to particulars also, that his prayers may be more particularly adapted to his wants, and probably prove more efficacious by this means; so this particular confession will be very advantageous to the penitent for the obtaining direction to the most pro­per remedies for the resisting and preventing the re­turns of those sins, in order to his fortifying himself against them.

i Note: [...] 20. Hide a multitude of sins] What is the mean­ing of this phrase, [...], shall cover a multitude of sins, is a matter of some difficulty to determine. It seems to be a proverbial speech, and ve­ry near that of Prov. 10. 12. Love covereth all sins: and if by analogie to that it be interpreted, it must si­gnifie to cover other means sins from our own eyes, to cause us to look favourably on others faults, to see few faults in them, in order to peaceable and friendly living with them: for thus in that place of the Proverbs the opposition inforceth, Hatred stirreth up strifes, but love covereth all sins; where hatred being opposed to love or charity covering all sins, must also be oppo­site to stirring up strife, and so must be the composing of our minds, breeding kindnesse and charity to others, which is done by seeing as few faults in them as may be. And thus the saying of Pythagoras (who is thought to have had some knowledge of the Scriptures of the Old Testament) seems to be interpretable, [...] A garment hides the ill proportions of the body, but good will, or cha­rity, hides sin. But it will be very unreasonable to af­fix this sense to this place, which speaks of him that converts another from the evil of his wayes, and so shall save that other's soul from death, but cannot fitly be said in the future to breed in himself charity to that other, or to look upon his sins with favour and indul­gence. It must therefore first be remembred, what hath oft elsewhere been noted, that the writers of the New Testament do make use of phrases or places in the Old, in other senses then what in the fountain belonged to them, not by way of testimony, but by way of accom­modation, affixing to the words some sense which they will fitly bear, though not that which had originally belonged to them. And then secondly, [...], to hide sin, is a known phrase for pardoning or for­giving of sins. So Psal. 32. 1. Blessed is the man whose iniquity is forgiven, and [...], whose sins are thus covered; and so it may most reason­ably signifie here. And then the only question will be, whose sins they are which he that converts another to righteousness shall cover, his own or that other man's. That they are not his own, is thought reasonable; be­cause then a man shall be said (or his charity shall be said) to cover, that is, to forgive his sins, which is the work of God only. But that objection is of no force, or if it were of any, it would equally hold against a man's covering another's sins: for neither he nor his charity can forgive another's sins, in propriety of speaking. And therefore there being a necessity to acknowledge some figure in the expression, it will be as easie by that figure to interpret it of a man's own sins, That, as in Daniel c. 12. 3. They that turn many to righteousness shall shine as the stars for ever and ever, and as Dan. 4. 27. Nebuchadnezzar is exhorted to break off his iniquities by shewing mercy to the poor, and as they that had fallen under the Censures of the Church by sin were, in the antient Church, according to the Aposto­lick rules, to fit themselves for Absolution, not only by repenting and reforming their sins, but by addition of [...], works of charity and mercy; so this great charity of converting any from the errour of his way, which is a means of saving the soul of the con­verted alive, should be very acceptable in the sight of God, and being added to his sincere repentance for his sins, how many soever he hath committed, should be effectual to the obtaining his pardon, through the mercies of Christ under the Gospel. And as this sense seems most agreeable to this place, where there is a double encouragement offered to excite that charity; first, the intuition of the advantage to the receiver, saving his soul alive (which includes, and cannot well be improved with the addition of covering, or forgi­ving, his sins) and secondly of the advantage that de­volves to himself; so it will be found perfectly concor­dant with the doctrines and interpretations of the an­tient Church, and no way unreconcileable with the me­rits and satisfaction of Christ (by which only it is that God becomes propitious to our best performances) or the doctrine of Justification by faith, which doth not exclude, but suppose, the rewarding of our charity. If this be the meaning of this place, there will then be little reason to doubt but it is the importance also of the same words, 1 Pet. 4. 8. for charity shall cover a mul­titude of sins, which are used as an argument to the be­lieving Jews to impresse on them the practice of Chri­stian charity then, at that time of the approach of God's judgments on the obstinate persecuting Jews and Gnosticks, whose impurities, and hating and pursuing of the Orthodox Christians, were sure to bring ven­geance suddenly upon them, and sobriety, and vigilance in prayer, and fervent charity, were the likeliest means to avert it from any; the latter of which, saith the Apo­stle, hath that force in it, as to propitiate God to those that have been formerly guilty of many sins, supposing now they have repented and forsaken them.

THE note a FIRST EPISTLE GENERAL OF the Apo­stle Peter, for the Co­pies ordina­rily read [...] PETER.

a Note: [...] THE time of writing this first Epistle of S. Peter is ordinarily affirmed to be the 44th. year of Christ, at which time he is supposed to have planted a Church at Rome, and from thence to have wrote this Epistle to the Jewish Christians, which either before their Christianity dwelt out of their own country (see Act. 2. 10.) or, because they were Christians, were driven out of it, Act. 11. 19. That it was written from Rome, seems evi­dent by the salutation in the close, [...] ch. 5. 13. where the [...], fellow-chosen, questionlesse signifies their fellow-Church of Jewish Christians; [...] and that [...], in Babylon, denotes Rome, see Note on Revel. 18. a. That S. Peter and other the Apostles were persecuted by Herod Agrippa appears Acts 12. 1. and accordingly the Apostles going out of Judaea is placed by Baronius in An. Chr. 43. that is, in the second of Claudius's Empire. That Peter came to Rome in that second of Claudius, is affirmed by Eusebius in Chronico, and in like manner by S. Hierome De script. Eccles. Secundo Claudii anno Simon Petrus Romam pergit, In the second. year of Claudius Simon Peter goes to Rome: and so saith Orosius, l. 7. c. 6. that at the beginning of Claudius, Peter came to Rome, and converted many there to the faith of Christ, according to that of Epiphanius, that the Church of Rome was founded by Peter and Paul. And so saithap. Euse [...]. Eccl. Hist. l. 2. c. [...] Gaius and Dionysius Bishop of Corinth; the former calling the monuments of those two Apostles [...], the trophees of those that built that Church, and the latter calling that Church [...], the plantation made by Peter and Paul. All which as they are evidences of Peters having been at Rome, so is that the prime thing doubted of by those later writers which question this date of this Epistle. Agreeably hereunto the principal design of this Epistle is to comfort and confirm those Jewish converts who were thereupon driven from their homes, Acts 8. and from Judaea and Samaria, where at first they were scattered, v. 1. driven farther off at length by the malice and persecutions of the obdurate Jews, to Phoenice and Cyprus and Antioch, Act. 11. 19. and here to Pontus, Galatia and Cappadocia, Asia and Bithynia. Which persecutions for the name and profession of Christ he makes matter of the greatest joy to them, c. 1. 6. and so again, c. 4. 13. mixing with­all many precepts agreeable to their present condition, especially that of abstaining from carnal lusts, c. 2. 1. and discharging the offices that belonged to them in their several relations of subjects, c. 2. 13. of wives, c. 3. 1. of husbands, v. 7. of Bishops in the Church, c. 5. 1.

CHAP. I.

1. PETER an Apostle of Jesus Christ tothe elect strangers [...] the strangersof the di­spersion of [...] scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,]

Paraphrase 1. Simon an Apostle of Jesus Christ, and by him sur­named Peter, to the Jews that have receiv'd the faith of Christ, and are dispersed and so journ in Pontus, &c. (cal­led the Asian dispersion, see note on Joh. 7. d.)

2. According to the [...] Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and note a to sprink­ling sprin­kling of the blood of Jesus Christ: Grace unto you, and peace be multiplied.]

Paraphrase 2. Who according to the good pleasure and purpose and decree of God, to rescue a remnant of the Jewes out of the common deluge of sin and destruction, are by the word preached, and miracles wrought by the Apostles (the means used by the holy Ghost to convert men to Christianity) brought to this blessed state, to obey Christ, and to be in covenant with him, who sign­ed it with the effusion of his blood, and thereby enabled and obliged us to perform the condition of it: I salute you all in the Lord, and wish you all increase of all Evangelical blessings, and of all prosperity.

3. Blessed be the God and father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto aliving [...] lively hope, by the resurre­ction of Jesus Christ from the dead,]

Paraphrase 3. Blessed be the name of that eternal God, the God and Father of Jesus Christ, who is our Lord, who out of his infinite mercy to frail sinful mortal men, hath, by raising Christ from the dead, and setting him at his right hand, and by the blessed consequents of that, given us grounds and matter of hope and cheerfull assurance,

4. To an inheritance incorruptible and undefiled, and that fadeth not away, re­served in heaven for you,]

Paraphrase 4. That he will raise us also from our state of sin and mortality to an eternal pure estate, designed to you believers as to his sons, begun here, and to be compleated to you in heaven, now reserved for you, and when it is bestowed, sure to remain to you to all eternity;

5. Who are kept by the power of God through faith untothe deli­verance [...] salvation, ready to be revealed in the last time;

Paraphrase 5. Who in the mean time are and shall be preserved from present dangers by the power of Christ, which he hath promised to shew forth in defending of believers, that we may be partakers of that famous deliverance so oft spoken of in the Gospel (see note on Mat. 10. h. & 24. g. Luk. 13. b. Rom. 13. c. & 2 Thess. 1. b.) which is now within few years ready to appear, v. 7.

6. Wherein ye greatly rejoice,being yet a little while (per­haps) grieved, [...] though now for a season (if need be) ye are in heavinesse through manifold temptations:]

Paraphrase 6. And this is fit matter of rejoicing to you in the midst of your present afflictions, or though for the present ye are permitted by his divine wisdome to be exercised and saddened with variety of afflictions,

[Page 789] 7. That the triall of your faith, being much more precious then of gold that pe­risheth, but is tried [...] though it be tried with fire,may be [...]ound [...] might be found unto praise and honour and gloryat the re­velation [...] at the appearing of Jesus Christ:]

Paraphrase 7. That the trial of your faith by sufferings, being a thing that ten [...]s much more to your advantage then the trial of gold doth to the advantage of gold, (because gold is apt to be worn out and perish (see v. 18.) even after it is tried in the fire and found to be good, whereas your faith, approving it self to God, shall [...]t perish, and so hath the advantage) may prove successful to the obtaining for you approbation, and honour, and glory at the final day o [...] [...]oom, and the like here at this other day of Christ's coming to destroy your persecuters, and to give you an honourable, [...]cerni [...]e deli­verance, ver. 5. see ver. 13. and ch. 4. 13. and note on 2 Thess. 1. b.

8. Whom having not known [...] Whom having not seen▪ ye love; in whom, though now you see him not, yet believing ye rejoice with joy unspeakable and full of glory;]

Paraphrase 8. Whom though you do not know by face, you yet love; on whom though you see him not, you yet believe, and so doing, rejoice with that joy that cannot be expressed by you, nor valued sufficiently by others,

9. Receiving the end of your faith even theor preser­vation of your lives, [...], see note on Rom. 13 c. salvation of your souls.]

Paraphrase 9. And shall suddenly re­ceive the crown and reward of your faith, an eminent deliverance here (when they that have fallen off shall perish by that means by which they meant to preserve themselves) and eternal salvation hereafter.

10. Of whichdelive­rance v. 9. salvation the prophets have enquired and searched diligently, who prophesied of the gracetoward you [...] that should come unto you:]

Paraphrase 10. Of which deliverance (see note on Rom. 13. c.) ma­ny of the antient prophets (that prophesied of the remnant of the Jews that should be saved, or escape out of the common infide­lity, that is, embrace the Gospel) covertly foretold in those prophecies which belonged first to the deliverance of the Jews out of Babylon and from Antiochus, which were types of what is now approaching:

11. Searchingto what, or what sort of season [...]he Spirit of Christ [...] them poin­ted, [...] what, or what manner of time the Spirit of Christ which was in them did signifie, when it testified before hand the sufferings of Christ, and the g [...]o [...]ies af­ter them [...] glory that should follow.]

Paraphrase 11. Not knowing perfect­ly to what point of time it was, or what age it should be, of which their prophecies were ultimately to be understood, concerning the sufferings and afflictions which should befal [...] [...]st, and the Church or the body of Christ, that is, Christians, and after them the resurrection both of him and them, and the visible deliverances out of them, and destructions on their enemies: see Dan. 9. 22, &c.

12. Unto whom it was revealed, that not unto themselves, but unto us they did ministerthe [...]a [...]e things [...] the thingswhich have now been decla­red [...] which are now reported unto you by them that have preached the Gospel unto you,through or by [...] with the holy Ghost sent down from heaven, which things the Angels desire to look into.]

Paraphrase 12. Which prophets recei­ved revelations also, that the things which they spake of were to be eminently fulfilled not in their own but after­times, even the times of the Gospel (called by them the later times) and that they were things of so strange and we [...]ghty an importance, that the Angels were desirous to find them out, but could not.

13. Whereforehaving gift [...] gird up the loins of your mind be sober and hopeperfectly [...] to the end, for the gracebrought [...] that is to be brought unto youby [...] at the revelation of Jesus Christ;]

Paraphrase 13. Wherefore as servant [...] waiting for your Lord, con­tinu [...] vig [...]lant, and hop [...]ted­fastly and perseveringly, without any doubting or anxiety, for the deliverance and mercy which is or shall be wrought for you by this coming of Christ in so discernible a manner: see note on 2 Thess. 1. b.

14. As chil­dren of obedience, not conformed to the de­sires which were for­merly— [...] As obedient children, not fashioning your selves according to the former lusts in your ignorance;]

Paraphrase 14. As new reformed per­sons, not [...]elapsing into the sins of your former unregenerate life;

15. But according to the holy one that hath called you, be ye also, [...] But as he which hath called you is holy, so be ye holy in all manner of conversation:]

Paraphrase 15. But after the example of the divine purity of God, who hath thus favoured you as to acknowledge you his children, do you live like such;

16. Because it is written, Be ye holy,because [...] for I am holy.]

Paraphrase 16. According to Levit. 11. 44. & 19. 2. which requires all those who are called by the name of God, that receive or hope for mercies from him, to imi­tate his holinesse, to live pure and pious lives.

17. And if ye call on the Father, who without respect of persons judgeth ac­cording to every mans work, passe the time of your sojourningthis word is not in the Greek. here in fear:]

Paraphrase 17. And if you professe to be the children of that father, that is, of God, who is not partial to Jews above Gentiles, but judgeth both according to their actions, you will be concerned to walk reverendly, strictly and watchfully (see Phil. 2. c.) all your time, and being strangers among other nations, v. 1. to be­have your selves like strangers (see c. 2. 11.)

18. For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;]

Paraphrase 18. Considering that Christ by his death hath ta­ken away the legal rites of meer external obedience, which wanted that inward purity which Christ came to teach us, wherein the Sages of the Jews placed all their religion, and that therefore the falling back to that is the forfeiting a greater privilege then a redemption out of the power of temporal enemies, such as is wont to be purchased with gold;

19. But with the pretious blood of Christ, as a lamb without blemish, with­out spot;]

Paraphrase 19. The blood of Christ the Paschal, and consequently immaculate, Lamb (see note on Act. 7. c.) being much more pretious then any coin or mony, and the deliverance more va­luable then that from the destroyer there, Exod. 12. 13.

20. Who verily wasforeknown [...] fore-ordained before the foundation of the world, but was manifest in these last times for you,]

Paraphrase 20. In order to whom was the disposition and oeco­nomie of all the former times as visibly as if God had set Christ, and what he hath done and suffered, always before his eyes, as an idea, or image, according to which he formed all things from the beginning of the world, and agreeably he hath now at last sent him into the world on purpose for our sakes,

21. Who by him do believe in God that raised him up from the dead, and gave him glory that your faith and hope might be in God.]

Paraphrase 21. Who by believing on him are farre from departing from the God of Israel, but do indeed the more firmly believe and depend on him, as that omnipotent God who hath raised Christ from the dead.

[Page 790] 22. Having purged your minds through obedience of the truth by the Spi­rit, [...] Seeing ye have purified your souls in obeying the truth through the Spi­rit, unto unfeigned love of the brethren; see that ye love one another with a pure heartor durably [...] fervently,]

Paraphrase 22. Having therefore by yielding obedience to the Gospel (preached to you) brought your minds, without all mixture of hypocrisie, to the sincerity and purity of Christian charity, be careful that ye con­tinually persevere in the exercise and practice of that vertue one toward another;

23. Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever.]

Paraphrase 23. Considering that ye are regenerate to a new life, not by any humane mortal, but supernaturall immortall means, even by the word of Christ, who liveth for ever, and whose will is now immutably revealed in the Gospel, and consequently must be answered with the constancy and perseverance of your obedience.

24. For all flesh is as grasse, and all the glory of man as the flower of grasse: the grasseis wither­ed [...] withereth and the flower thereofis fallen away [...] falleth away;]

Paraphrase 24. For whereas all hu­mane things perish and fade away (see Jam. 1. 10.) and come suddenly to nothing from the greatest beauty and glory, and accordingly the Jewish carnal ex­ternal ordinances are now abrogated,

25. But the word of the Lord endureth for ever: and this is the wordwhich is preached [...] which by the Gospel is preached unto you.]

Paraphrase 25. The word of God now revealed to us by Christ shall never be abrogated, but continue and last for ever; and this is that Gospel which hath been preached to and received by you, from which therefore you must not fall off to Judaism again, whatever your temptations or allurements are from the Jews or Gnosticks.

Annotations on Chap. I.

a Note: [...] V. 2. Sprinkling of the blood] What is meant here by [...] the sprinkling of the blood of Jesus Christ, will be discernible by observing that it is in the same case, and so in conjunction with [...] obedience preceding. By this it appears that it must be taken in a Passive sense, so as they are susce­ptible of it who are here said to obey, that is, so as the believers here, through the sanctification of the Spirit, shall be sprinkled with that blood. The only question is, what notion of our being sprinkled with Christ's blood is here referred to. For more possible notions there are of which the matter is capable. The principal, that in reference to the practice Exod. 24. 8. where the peo­ple are sprinkled with blood, by way of obsignation of the Covenant between God and them: for upon read­ing of the Covenant in the audience of the people, and upon their professing, All that the Lord hath said we will do, and be obedient, v. 7. it follows, v. 8. Moses took the blood and sprinkled it upon the people, and said, Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Were it not for that last clause, concerning all these words, it might still be uncertain what part of the Covenant it was, (whether only that on God's, or that also on the peoples part) which was thus signed, and consequently signified by the [...] sprinkling of blood: but by the use of the phrase, all the words, v. 3. viz. all the words which the Lord hath said, 'tis evident that the peoples part, which is obedience, and not only God's part in making good his promises to them, was it that was sealed, and so signified by their being sprin­kled with blood by Moses, and to it is immediately an­nexed, All that the Lord hath said will we do, and be obedient, v. 7. And Moses took the blood and sprinkled it, &c. ver. 8. And to this it is very agreeable that here it is (in the same case) joined with [...] obedience and the sprinkling of the blood of Jesus, noting this of Evangelical obedience to be the condition required on our part in this new Covenant, which Christ sealed with his blood, in like manner as that Mosaical Co­venant was there sealed with sprinkling of blood, and to which he hath both enabled and obliged us by his death, having given himself for us, that he might re­deem us from all iniquity, and purifie to himself (which is the effect of sprinkling) a peculiar people, &c. Tit, 2. 14. and so we read of this blood of sprinkling (by which Christ's death is typified) that it was the blood of the Covenant which the Lord commanded to you, Heb. 9. 20. a rite to engage our obedience to God. And this seems to be the most proper notation of the words, and is fully parallel to that of Ephes. 1. 4. where God is said to have chosen us in Christ that we should be holy, &c. Some other notions the phrase might be capable of, either to signifie God's pardon and acceptance, Heb. 9. 22. Rom. 3. 25. (but that will not so well agree with the Passive acception of the word, looking rather on God, who is the Agent in it, and the blood of Christ the meritorious cause of it, whereas this being joined with obedience, seems to be somewhat in us, to which we are enabled and engaged by the blood of Christ) or else to denote our imitating Christ's con­stancy and perseverance, shedding our blood in his cause, as he hath given us an example. And thus in­deed to be sprinkled by Christ's blood may be a phrase, figuratively to signifie our transcribing this bloody co­py of his, but yet seems not to be any part of the intima­tion of the ceremony of sprinkling with blood in Exo­dus, from which this rather seems to be transcribed.

CHAP. II.

1. WHerefore laying aside allnaughti­nesse, [...] malice and all guile and hypocrisies and en­vies and all evil speakings,]

Paraphrase 1. Wherefore arming your selves against the erroneous doctrines and practices of the Gnostick hereticks that insinuate themselves among you, to infuse villanie, and all kinde of deceit­fulnesse and hypocrisie, as also of malice, and calumniating of others the purest Christians,

2. As new-born babesSo [...] is to be rendred, but it may be perhaps [...], and then it must be read, drink or suck in, desirethe ratio­nal pure milk [...] the note a sincere milk of the word, that ye may grow thereby:Here the Kings MS. addes [...] unto salvation, and so the Syriack and Latine. ]

Paraphrase 2. Behave your selves with that simplicity which be­cometh new-born children, suck in that pure nourishment which by your rulers is afforded you (see Rom. 12. a) viz. instru­ction, or Christian doctrine, and that pure from all Jewish or heretical mixtures, which may increase your Christian stature, advance you to an higher pitch of Christianity, and at last bring you to salvation.

[Page 791] 3. If so be ye have tasted that the Lord is gracious:]

Paraphrase 3. Which sure you will doe, if you have but once (as David saith of Gods Law, Psal. 34. 9.) tasted how sweet, how much for our advantage it is, which is designed us in the Gospel of Christ;

4. To whom coming, as unto a living stone,rejected [...] disallowed indeed of men, but with God elect preci­ous, [...] chosen of God, and pretious,]

Paraphrase 4. To whom associating or conjoining your selves (by obedience and worship) as to a living, not dead foundation, or corner-stone, rejected indeed by the Jewish Sanhedrim, but in Gods account most choise and esteemed, and meant for the foundation of a visible Church,

5. Be ye also built [...] or built on him for an holy priest­hood, for the King's MS. reads [...] and [...] Ye also as lively stones are built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.]

Paraphrase 5. Doe you accordingly [...] not as dead but living mem­bers, join together, not only in inward piety, but in continual assemblies or Church-meetings, of which every Christian is to be a part, and so all together make up a spiritual temple, that is, congregation, to pray unto, and praise God, to perform to him those acts of the Christian sacrifice to which you are as it were consecrated and set apart by God, and which being now offered to God in the name of Christ, or through what he hath suffered and done for us, will be sure to be acceptable to God, without the bodily sacrifices of the Jewes, or observation of their Law.

6. Wherefore note b it is contained in the Scripture, Behold, I lay in Sion a chief cor­ner-stone, note c elect, precious: and he that believeth on him shall not beput to shame [...] confounded.]

Paraphrase 6. According to that which the Scripture tells us, that in the erecting the new Church under the Gospel, Jesus Christ and his doctrine, in opposition to all other, is appointed by God to be the foundation of the foundation, so that all that is in the Church must be founded and built on him: and whosoever doth sincerely believe, and is truly built on him, shall never fail of his expectation, he shall never miscarry that lays his weight on that foundation: see note on Rom. 9. m.

7. Unto you therefore which believeis the pre­ciousnesse [...] he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,]

Paraphrase 7. To you therefore that are believers this is matter of infinite advantage, but for those that stand out in unbelief, to them belongs the reproach of that prophecy, that he that is refused by the Jewes is honoured by God, and made the sole total foundation of his Church, on which nothing must be built which he hath not taught, no Ju­daical old or heretical new doctrine must be mingled with it.

8. And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were note d appointed.]

Paraphrase 8. But this foundation-stone such an one as should be apt to hurt and mischief many, who shall apostatize and fall off from the faith of Christ through fear of persecution, and by that means be destroyed among the persecuters. And this is no strange thing, but the very same that is prophesied of, and so ap­pears to be part of Gods decree, that they that obey not the Gospel of Christ should be destroied by him, or that the seed sown in stony ground should at the scorching of the Sun wither away, that all carnal professors should be thus tried and discovered by persecution, and so that this corner-stone should be the bruising and ruining of many, who stumble and fall from Christ because Christianity brings sufferings along with it.

9. But ye are aan elect kindred, [...] chosen generation, a roial priesthood, an holy nation note e , aa people for a posses­sion, pe­culiar people, that ye should shew forth thevertues [...] praises of him who hath called you out of darknesse into his marveilous light:]

Paraphrase 9. But you are, and so must approve your selves to be, a special sort of men, a king­dome or multitude of priests, set apart and consecrated for the continual serving and daily waiting upon God, a people that be­ing delivered from the dominion of other your former masters, sin, and Satan, and persecuters, and set free to be lords of your selves, with liberty to what Christ commands you, and so kings, must now behave your selves also like so many priests, (those who spent all their time in sacrificing, &c. and so should you) in the performing constant service unto God in the publick as­semblies, which God requires of you, as he did the sacrifices of the Levitical priests (see note on Rev. 1. d.) and so a sacred ho­ly nation, (as the whole people of the Jewes were an holy people in one respect, Lev. 25. 23. and as the Levites were in ano­ther) a peculiar treasure of Christs for him to preserve first, Mal. 3. 17. then to possesse as his own, that so by this means, by this constant publick serving of him, you may set forth and illustrate Christs powerfull and gracious workings (see note on 2 Pet. 1. a.) who hath wrought so glorious and blessed a change in you:

10. Which in time past were notthe people [...] a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.]

Paraphrase 10. Who at first continued in unbelief among your bre­thren the Jewes, and so were become a kinde of heathen people, were not at all within the obedience of Christ, the pale of his Church, but now are received into it; you that a long time, while Christ lived here on the earth, had not the happinesse to be­lieve in him, but have found place of repentance since, and are now received into the Church and the favour of God.

11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;]

Paraphrase 11. To you therefore that are at this time dispers'd a­mong the nations, c. 1. 1. (see c. 1. 17.) as to so many scattered, travelling persons, who ought of all others to be most wary to avoid dangers, and to behave your selves tenderly as in the sight of strangers, my present exhortation becomes seasonable, to avoid the doctrines and practices of the Gnosticks, and to that end to remember that you are not at home, but in a journey, and so that it is most unseasonable for you at such a time to indulge your selves to the excesses and jollities which men in their own houses or countries do sometimes indulge to, but do not use them in a strange place, or before those they know not; re­membring farther the dangerous malignant nature of such lusts, that they were most pernicious to the soul.

12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they mayrevering you by your good works glorifie by your good works which they shall note f behold, glorifie God in the note g day of visitation.]

Paraphrase 12. But that you on the contrary live so as may be of good report among the Gen­tiles, that they that look on Jewes, not only as persons of another Religion, but also as rebels and malefactors, may see the Christians to be quite otherwise, and by your actions reverence you, and so entertain a good opinion of Christian Religion, which hath such an influence upon you, in making the Christian Jewes so much more regular and meek then the other Jewes are, more quiet under the heathen government which is now over them, and so more capable of good usage under the Empe­rors, when they send their Proconsuls to suppresse the seditions, then the unbelieving Jewes have appeared to be.

13. Be subject therefore to every hu­mane crea­ture [...] Submit your selves to every ordinance of man for the Lords sake: whe­ther it be to the King, as supreme;]

Paraphrase 13. Be obedient therefore to every heathen governor (see note on Rom. 8. c.) upon obligation of conscience, because he is instituted by God: and this whether to Cesar the Emperor in the first place, as the Supreme;

14. Or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that doe well.]

Paraphrase 14. Or in the next place, and in subordination to him, to Proconsuls and Procurators, by Commission appointed by him, for the keeping of Courts, punishing of malefactors, and re­warding and encouraging the obedient.

15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:]

Paraphrase 15. For to this doth Chri­stian Religion oblige all, that by subjection to our heathen superiours, and by all other Christian performances (see note on c. 4. f.) we should leave the hea­ [...]ens unable to object any thing against us:

[Page 792] 16. As free, and nothaving li­berty lot a covering of wickedness, [...] using your liberty for a cloke of maliciousnesse, but as the servants of God.]

Paraphrase 16. As men that are freed by Christ from many yokes, but not from that of subjection to God or to superiours, and therefore not pretending to any such liberty, nor covering sedi­tion, &c. under colour of Christianity, as the Gnosticks did, 1 Tim. 6.

17. Honour all men. Love the brotherhood. Fear God. Honour the King.]

Paraphrase 17. Give every man the honour and obedience due to him. Love all your fellow-Christians. Fear God; and, in subordination to him, pay all obedi­ence to the Emperor.

18. Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward.]

Paraphrase 18. Let all servants ap­prove their obedience to their masters to be sincere, by performing it not only when they use them kindly and favourably, but even when by unjust usage they provoke them to some impatience and resistance, for this is the season for them to shew forth the influence of Christianity upon their hearts.

19. For thisis or shall be a reward [...] is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.]

Paraphrase 19. And this will be acce­pted graciously and rewarded by God (see Luk. 6. 32. and Luk. 1. note k.) if upon sight of our duty to God we bear with all patience those pressures which most unjustly light upon us.

20. For what glory is it, if having offended & being buffe­ted is [...], or per­haps pun [...]sh­ed for it may possi­bly be [...] if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well and suffer for it, ye take it patiently, this is a reward v. 19. acceptable with God.]

Paraphrase 20. For what great matter is it, worth considering or rewarding, what heroical a­ction is it to which honour is thought to be due, if men indure submissely those punishments which fall justly on them for their demerits? But on the other side, if when ye have done no ill, and are then by your superiors abused and used contumeliously, if this be born patiently and humbly by you, and do not provoke you to any resistance or return of violence, this is that Chri­stian vertue of meeknesse, which God will certainly reward in you.

21. For even hereunto were ye called: because Christ also sufferedfor you [...] for us, leavingyou [...] us an example that ye should follow his steps:]

Paraphrase 21. For unto this your Christianity directs and leads you, and Christ himself hath given you an eminent example to be transcribed and imitated by you:

22. Who did no sin, neither was guile found in his mouth;]

Paraphrase 22. Who though he were perfectly innocent, Isa. 53. 9. was yet adjudged to all the contumelies that the most shamefull death could bring along with it;

23. Who when he was reviled, reviled not again; when he suffered, he threat­ned not; but committedit himself to him that judgeth righteously:]

Paraphrase 23. And when he was re­viled by them, Mat. 26. 67. he was farre from reviling them again; when he was crucified, he gave them not so much as an ill word, but prayed his father to forgive them, as many as had any excuse of ignorance to plead for them, and for all others he remitted them, and all the injuries done him by them, to God's tribunal.

24. Who his own self note h carried out sins to the tree [...] bare our sins in his own body on the tree, that we being dead to sin should live unto righteousnesse: by whoseblewnesse [...] stripes ye were healed.]

Paraphrase 24. Who bare on the crosse the punishment of our sins, that we might never think fit to goe on in that course which brought such sufferings on Christ, but live piously by way of gratitude to him, and kindnesse to our selves, for ever after, having been cured by these sufferings of his.

25. Forve were as sheep going astray, but are now returned unto the shepheard and Bishop of your souls.]

Paraphrase 25. For ye were formerly in false erroneous waies, ready to bring destruction upon you, but now are converted and come home to Christ's fold, and so obliged never to goe astray so again.

Annotations on Chap. II.

a Note: [...] V. 2. Sincere milk] What [...] rational milk signifies hath been noted on Rom. 12. Note a. that milk, or food, which men, that is, rational crea­tures, feed on, and which men, rational creatures a­gain, the Apostles of Christ, afford them for their spiri­tual nourishment or instruction. Such figurative speeches as these are very ordinary, and have no more strangenesse in them then [...] or [...], in­tellectual or spiritual food, that is, food to the under­standing or to the spirit; [...], and [...], and [...], the understanding, and reason, and spirit being in ef­fect all one, and milk being every where used for that instruction that is fit for those of younger years, Heb. 5. 12. Agreeable to this figurative expression of rational milk is that of Plato, when he calls Rulers [...], feeders and pastors of the humane herd, this flock of reasonable creatures which are fed with this rational milk. And so in Eu­stathius on Homer [...], they that exercise this trade of feeding men, (as shepheards feed their flocks,) which have there­fore so ordinarily that title of [...] Pastors.

b Note: [...] V. 6. It is conteined] The word [...] is taken notice of by Grammarians as a word fit for the ci­ting any passage out of an Author. So in Erotian's Medicinal Lexicon, in the word [...] is a word which is to be met with in the author and place which he there cites. Here it is used Imper­sonally, [...] as [...] (see Mar. 14. Note. d.) and so 1 Mac. 15. 2. & 2 Mac. 9. 18. Accordingly [...] is used for any place cited out of the Scripture, Act. 8. 32.

c Note: [...] Ib. Elect] By occasion of this word [...] elect, in this place, it will not be amisse to give an account, once for all, of the use of that and the like words ge­nerally in the Scripture. To begin with the Old Te­stament first; the Hebrew word which must especially be taken notice of is [...] probavit, examinavit, ele­git, to approve, examine, chuse. From whence is the Noun [...], directly answerable to [...] elect here, taken Adjectively: And therefore Prov. 7. 3. where the Hebrew hath [...], and our English render rightly from thence, The Lord trieth the hearts, the Septua­gint read [...], hearts elect before the Lord. This word [...] is from hence taken by them to signifie, 1 any choise person fit for employment, espe­cially for warre, and from thence is used 1 Mac. 4. 1. for a choise party, [...], a thousand of the choise, that is, best horse-men, and Exod. 14. 7. chosen chariots; and so the left-handed men, that were such ex­cellent archers, Jud. 20. 16. are [...] chosen men; and Psal. 78. 31. the chosen men, that is, the souldiers, or military men; and accordingly the word doth sig­nifie a young man, who is fittest for military and such o­ther emploiments. Thus 1 Sam. 8. 16. [...] we ren­der your goodliest young men, (which the Septuagint mistaking, and reading [...] in stead of [...], render [...] your herds) and Deut. 32. 25. it is clearly ta­ken for young men in opposition to maidens, [...] saith the Targum. But the notation which is most pri­mitive and literal to it, is that of choise, or chosen, as that [Page 793] notes the best, and those that are upon trial found fit to be preferred before others, as every [...] chosen man in Israel, 2 Sam. 6. 1. And David gathered to­gether all the chosen men in Israel, all that were fit for the militia: and indeed by a Metalepsis it was that it came to signifie a young man, because the age was de­termined, after which (and not before) a man was thought fit for that imployment; and so the choice men, or those of the militia, were consequently those of such an age; and therefore Num. 11. 28. when Joshua is cal­led a servant of Moses [...] (which the Targum reads [...] of his young men) the Septuagint reads [...], a choice person about him. Thus again from men is the word brought to be applied to things, as Gen. 23. 6. [...] in the choice of our sepul­chres: [...], say the Targum, in the fairnesse, that is in the fairest and best of them. So Deut. 12. 11. your choice vows, or the choice of your vows, and Esey 22. 7. the choicest valleys, and so Ecclus 24. 15. [...], the choicest, or best myrrhe; and (to adde no more) Isa. 28. 16. from whence the words in S. Peter are cited, the [...], choice stone, here, is there justly ren­dred a tried stone, the Hebrew [...] signifying this try­ing and fitting it for the place where it was to be set, viz. for the corner, to which, being the principal place of the whole building, that stone that was truly fit upon trial, is truly said to be a precious corner-stone, in the words following both there and here. Besides [...], there is also another word very near it, which is oft used in this sense: the Hebrew [...], which signi­fying to make pure and clean, signifies also elegit to chuse, and then the Noun [...] from thence is rendred [...], and [...] pure, clean, elect promi­scuously, and elect as that signifies the best of the kind. So [...], a cramm'd fowl, saith Buxtorf, and 2 Sam. 22. 27, with the pure thou shalt be pure, which the Greek reads [...], with the elect thou shalt be elect. As the Arabick [...] which signifies to clarifie and purge, signifies also to chuse, to set apart, to design to an office, as of David, Psal. 78. 70. and of the Disciples, Act. 1. 2. In the New Testament we have the Verb [...], the Substantive [...], and the Adjective [...]. [...] The Verb signifies to preferre one before another, either in the bestowing of undeserved favours, or designing to an office. In the first sense, Mar. 13. 20. [...], [...] they whom God had chosen, that is favoured before others, to wit, the believing Jews, who should be delivered out of that destruction which lay so heavie upon [...] all flesh, that is, the whole Jewish nation: And that the Christians of them were designed to this favour, see Mat. 24. Note g. out of Josephus, by whom it appears that the siege of Jerusalem by Gallus was unexpectedly raised, by which means all the Christians in the city got out of it to some other place, so that when Titus came some months after to the fatal siege, there was not one Chri­stian remaining in it. [...] So Joh. 15. 16. You have not cho­sen me, but I have chosen you, that is, 'Tis not you that have begun to me, that were first in your expressions of kindnesse and favour to me, but I to you. [...] And so v. 19. I have chosen you out of the world, that is, allowed you this favour of taking you out, discriminating you from the rest of the world, by taking you nearer to my self then I have done other men. So Act. 13. 17. spea­king of God's favour to the Israelites beyond all other people, [...] he saith, [...], he chose our fathers, and exalted the people, &c. according as they are called [...] his chosen, Ecclus 46. 1. and Jeru­salem [...] a chosen city, c. 49. 7. So 1 Cor. 1. 27, 28. [...] and in the parallel place, James 2. 5. God hath chosen the foolish, weak, despised things, that is, persons of the world, and [...] the poor of this world, that is, revealed the mysteries of the Gospel unto them, al­lowed them that favour above learned, proud Gre­cians; and so Ephes. 1. 4. [...], [...] hath chosen us in him, is God's bestowing upon us that fa­vour of being Christians, of revealing his Gospel to us, making known the mysterie in Jesus Christ, v. 9; a favour much beyond any vouchsafed to the former ages. For the second sense of designing, or chusing, to some office, so it is Lu. 6. [...] 13. [...], out of the number of Disciples sequestring twelve for Apostles. So Joh. 6. 70. and 13. 18. Act. 1. 2, and 24. And so the Apostles designing Stephen to the of­fice of Deacon, [...] they chose him, Act. 5. 6. So c. 15. 7. and so of those that were designed to be sent to Jerusalem, Act. 15. 22, and 25. These are all the pla­ces in the New Testament wherein the Verb is used (unlesse those two to another matter, Mary's chusing the better part, and the guests chusing the uppermost places) and in all these the Context shews the meaning and use of it, when it is spoken of God, that it belongs either to some special undeserved favour of God, pecu­liarly that of revealing the Gospel, or to his designa­tion to some peculiar office, especially that of Apostle­ship. Proportionable to these two notions of the Verb, is that of the Substantive [...], [...] in respect of the un­deserved favours, freely afforded one before another, so as we are said to chuse when no obligation lies upon us, and to be obliged, when we cannot chuse. So we have [...] according to election, [...] Rom. 9. 11. where it signifies the free unobliged preferring of the younger before the elder, [...] and [...] God's purpose in that respect, his free determination to preferre the Jews, that should come from Jacob, be­fore all other people, particularly before Esau's pro­genie, the Edumaeans. [...] So Rom. 11. 5. [...], the remnant according to the election of grace, that is, the remnant that should have the favour to be left or reserved, according to the rule observed in the Gospel, the humble, pious Jews, that believed the Gospel, when the rest stood out and were destroyed; which, though a reward of their repentance and faith, was yet an act of free mercy in God, thus to accept of their repentance. [...] And so v. 7. the election hath ob­tained, that is the believing Jews, the remnant which had that free undeserved favour from God above the rest. And v. 28. of the Jews again, that they were [...], beloved according to the election, [...] that is, beloved in respect of the undeserved promises of pecu­liar favor made to that people for Abraham's sake. So 1 Thess. 1. 4. [...] [...], your election from God, that is the great favour of God, so unexpected to the Gentiles, to have Christ and the Gospel made known unto them, [...] and 2 Pet. 1. 10. where they are ad­vised to all diligence [...] to confirm or ascer­tain to themselves [...] their calling and election, that is, that special favour vouchsafed un­to them, to retain to Christ, to be Christians first, and then to be that peculiar remnant to whom those spe­cial promises were made, and in whom they should be fulfilled, when all the rest of that people should be de­stroyed. One only place more there is wherein this word is used, [...] Act. 9. 15. where God saith of Saul, [...], he is to me a vessel of election, which seems to referre to the second notion of chusing, viz. to that office of the Apostleship. Lastly for the Adje­ctive [...], that is proportionable to the use of the word in the Old Testament, for the choicer sort of men approved of by God, preferred before others in that re­spect; as Mat. 20. 16, and 22. 14. Many are called, but few are chosen, [...] [...], there are many that retain unto Christ, many Christian professors, but few special labourers in the former place; few fit to be received at his table, few penitent sincere believers, in the latter, see Note on Mat. 20. c. And so Luk. 23. 35. where Christ is said by the Jewes to be [...], [...] the chosen of God, [Page 794] one that had exactly approved himself to God and that in an eminent manner, and so should in any reason be delivered by him. Thus in this place, where Christ is compared to a corner-stone, he is called (however he be rejected by men) [...], [...] elect with God, v. 4, and 6. a choice approved special stone in the esti­mation of God, and therefore [...] pretious also in both places. And so perhaps when the Christians, to whom he writes, [...] are called by him [...] a choice sort of people, v. 9. And so all the other phrases joyned with it doe import. Thus it is frequently used, as in the Old Testament for a souldier, so in the New in an Evangelical sense for one of Christ's militia, a believer, a Christian, a faithful servant of his, as they that are such differ from all others, unbelievers and cru­cifiers of Christ. [...] Thus [...], Mat. 24. 22, 24, 31. and Mar. 13. 20, 22, 27. Luc. 18. 7. all in the same notion, to signifie believers or Christian Jewes that had that promise, that they should escape out of those calamities that fell on that whole nation, the [...] the saved, Luc. [...] 13. 23. And an observable place there is to this purpose in Theophylact on Mat. 22. 14. (though O Ecolampadius leave it out in his Translation, yet extant in the Roman Edition) [...], God calls many, or rather all, but there are few elect: for there are few that escape, or are fit to be chosen or ap­prov'd by God: so that it is God's part to call, but ours to be elect or not: which supposes the [...] and [...] the saved and the elect to be all one, and both those the Christians that Mat. 24. 22. are said [...] to escape and to be [...] elect, viz. those that in that great tribulation that overwhelmed the Jewes did yet escape and survive. Thus again in that general notion for believers and Christians, [...] Rom. 8. 33. [...]; Who shall lay any thing to the charge of Gods elect? bring any charge against the faithful servants of Christ, the lovers of God, v. 28. So Rufus [...], [...] elect in the Lord, Rom. 16. 13. a spe­cial believer, certainly without any relation to any par­ticular decree of God's concerning him, which could not appear concerning his person, (Of the [...] the elect Lady, 2 Joh. 1. and her [...] elect sister, v. 14. see Note on 2 Joh. a.) and therefore must be so interpreted as to denote that which was dis­cernible in him, viz. his faith and Christian behaviour. So [...], [...] as the elect of God, Col. 3. 12. that is, as faithful, approved disciples and servants of his; and 2 Tim. 2. 10. I suffer all for the elect, that is, the Christian believers, for the advancement of the Gospel; [...] and Tit. 1. 1. [...], for the faith of the elect of God, that is, of the sincere, conver­ted Christians, or believers, in opposition to all the rest of the unbelieving world, [...] as 1 Tim. 5. 21. [...], the elect Angels, are those that did not aposta­tize, but continued faithfull and obedient to God; and 1 Pet. 1. 1. [...] [...] the elect strangers, that is, the believing Jewes that sojourned in that coun­trey. And this seems the more clear by Apocal. 17. 14. where [...], [...] the called and elect and faithful, are joyned together as words of the same im­portance; and if there be any difference, then is [...] faithful to be looked on as an higher degree then [...] elect, as that then [...] called. For that they should be so called to denote the order of time, [...] before [...] faithful, as Election from the beginning before Faith in time, will not be agreeable to the place, because then [...], being called, must be in order be­fore Election, which cannot be affirmed. The short is, that the word notes generally somewhat of eminence above other men, of difference from them, as the be­liever or Christian excells and differs from all that are not such, and so the sincere from the formal professor or hypocrite; and that is all the notation of it. Agree­able to which is that of Phavorixus, [...], the word signifies one that differs from other men, or is preferred before them, because he hath some choice works above those others. And in Hesychius, [...] (for which the ordinary Copies read corrupt­ly [...], it notes famous, honoura­ble, a person of approved excellence, value and esteem.

d Note: [...] V. 8. Appointed] The word [...], to put or set, is ordinarily used for appointing or ordaining, and being applied to God, or spoken indefinitely, doth oft signi­fie his Decree or destination. [...] Thus Joh. 15. 16. [...], I have appointed you, as harvesters to goe abroad in all the world, and bring in converts to heaven. So of Christ, Act. 13. 47. [...] [...], I have set, that is appointed or decreed, thee a light for the Gentiles. [...] So 1 Thess. 5. 9. [...], God hath not set us, that is, decreed, determined us, to wrath or destructi­on, (as he doth those whom for their obstinate course in sin he forsakes, and no farther calls them to repen­tance) but for the obtaining of salvation; that is, hath decreed to call us to the knowledge of the truth by the preaching of the Gospel, and so to repentance and re­formation here, the means to attain eternal salvation hereafter, if we doe not resist and evacuate his graci­ous calls and admonitions. And so without question it is to be understood here, [...] that of the [...], of them that disobey the word, or Gospel, of Christ, and so [...] fall or bruise themselves, or (if the comma, as it is in the ordinary Copies, be placed after [...] the word, [...] not before it) [...], fall and bruise themselves at the word, [...] disobey­ing and rejecting it when it is preached to them, it may truly be said, [...], that they were ordained thereunto. And of that there are two possible interpre­tations, both agreeable to analogie of faith; first, that the [...], they that disobey the Gospel, that stand out obstinately against it, [...], were decreed and ap­pointed by God to stumble and fall at that stone, that is, to be bruised and ruined by this means, to be de­stroyed among the crucifiers, and condemned with them hereafter, it being most just with God, that they that will not reform and amend at the preaching of the Gospel, and so receive benefit by it, should be for their obstinacy condemn'd; and so much the worse for it, as the Gospel is said to be the savour of death to them that perish, or goe on still in their destructive courses, and as Christ is said by Simeon Luc. 2. 34. [...] [...] to be set, that is, decreed by God (the same that [...] to be set or ordained here) for the falling of many in Israel, that is, of those that believe not on him. This is the most obvious sense of the words by referring [...], to which, to [...], stumble, or fall, at the word, & interpreting the fall of the mischief, not the sin, (which is noted by [...] disobeying) that they incurr by this means. But if (as others con­ceive) the [...] disobedience be that to which they are said to be ordained, yet may that be taken in a com­modious sense also, That the Gospel was designed by God to be of such a temper, and the profession of it mix'd with so many persecutions, that none of the proud, wordly-minded men (represented by the stonie and thornie ground in the Parable) none but the hum­ble and honest heart could lay hold on it. But the former sense is most agreeable to the Context, v. 7. where Christ is said to be a stone of offence [...] to the disobedient; which must needs signifie the fall and mischief of the disobedient, not their disobedience sim­ply, to be the thing here spoken of, and to which they are said to be appointed, ver. 8. However it is clear that here can be no proof or testimony of any [Page 795] absolute, irrespective decree of God either for sin, or without sin for punishment: for if sin, disobedience, should be decreed or ordained by God, then disobeying would be a compliance with his ordination or will, and thereby cease to be sin (which is a resisting of his will:) and for punishment, that cannot here be supposed to be without sin, the sin of disobedience, or infidelity, be­ing here named, upon which they are ordained to that punishment, and not without respect unto it.

e Note: [...] V. 9. A peculiar people] What [...] signifies here, must be discerned from Exod. 19. 6. whence it is taken (though the words are removed out of their place, and these, which are there before the royal priesthood, here placed after it.) The Hebrew reads there [...], which is literally, you shall be to me a treasure, or [...], any thing that is laid up and preserved most carefully. The Greek ren­der it there more according to the sense, [...], [...] ye shall be unto me a special, or peculiar, people, as that phrase is used and rendred Tit. 2. 14. And though the Apostle here doth not use that whole phrase, yet he takes [...] people from thence, and for the word [...], he renders it from Mal. 3. 17. [...] for an acquisition, or possession; for so there that speech of God's, [...], which I make a treasure, or [...] (that is lay up tenderly and carefully, and, as it follows, spare as one spareth his son that serveth him) is rendred in the Greek, [...], which I make for an acqui­sition, or treasure. What the word [...] signifies hath been shewed on Heb. 10. d. viz. the same with [...] saving or preserving; and so it perfectly agrees with the Hebrew, [...], which is a jewel to be pre­served, or kept, most safely: and so [...] are those whom God means to keep most charily, as his dearest children or most valued treasure: and so that is the meaning of the whole place here, that whereas other temporarie believers, according to the purport of the seed on the stonie ground in the parable, doe fall off from Christ in time of persecution, and so by com­plying with the persecuters, bring certain destruction on themselves, even in this world, take part in that ruine of the Jewes; the faithful persevering Christians are most carefully preserved by God, and rescued out of the common destruction of Jewes and Gnosticks, and eternally crowned afterward. And the consequent of this their preservation is the exaltation of the glory of God by this means, who hath thus powerfully re­scued them out of that unbelief, (wherein the genera­lity of the Jewes lie immersed) and then magnified his providence in securing them; as it follows here, that ye may set forth, &c. See Note on Ephes. 2. c.

f Note: [...] V. 12.Behold] The word [...] in this place may probably signifie more then looking on; because first, that will not so well agree with [...] by your good works, and the supplying it by which they shall behold, supposeth [...] by your good works to belong to [...] glorifie following, where­as it is evidently joyned with [...]. Secondly, [...] to behold is c. 3. 2. put with an Accusative case after it, [...], beholding your conversation. Hesychius hath a word near unto this, [...], which he renders [...] revere; and [...], proportionable to the Latine suspicere (looking on the ground, to note modesty and reverence) is ordinarily taken in that sense: And that which seems most pro­bable is, that either [...] may have that sense also, or else be by the scribe mistaken for one of those, and so be best rendred revering you or looking with reverence upon you.

g Note: [...] Ib. Day of visitation] What the day of visitation signifies here, may be a matter of some question, but that in part resolved by the use of the same phrase, Isa. 10. 3. What will ye doe in the day of visitation, and the desolation which shall come from farre? where it is evident that the day of visitation, and the com­ing of desolation, or destruction, are all one. So to visit signifies to punish, to avenge, very frequently in the Pro­phets, Shall I not visit for this? shall I not be avenged, &c. and, I will visit their offences with a rod. And so the Bishops title, [...] [...] Visiter, may fitly be given him in respect of the rod or censures, the Eccle­siastical punishments intrusted to him, which are [...], for destruction of the flesh, and [...] for excision. This then being premised the only difficulty will be, what day of vengeance this was that here is meant. And the Context seems sufficient to answer that. For having admonished the Christian [...]wes to behave themselves honestly among the Gen­tiles, that they may not speak against them as evil doers, and presently specifying wherein this honest con­versation consisted, in submitting to, and obeying their heathen Governours, ver. 13. this evidently referres to the frequent seditions that were stirred up among the Jewes against the Roman yoke, which made them look'd on by their Procurators and the Emperors as unquiet, turbulent people, and brought the Roman armies and destructions upon them. And so against this it is that he warns the Jewes Christians, that they meddle not with them that are given to changes ▪ joyn not with the seditious, and that upon this motive, that by so doing, by being found quiet, obedient subjects, when this vengeance comes upon the seditious, the hea­thens may observe the difference betwixt believing and unbelieving Jewes, the first very good, the second very ill subjects, and so have a good opinion of that religion that hath wrought so much good upon them, (and per­haps be attracted to Christianity, when they come to destroy the Jewes.) And thus indeed it happened, that presently after Titus's destroying of the Jewes, the Christians had favour from the Emperors, liberty for their assemblies, halcyonian daies bestowed on them. The Syriack here read in the day of temptation, that is, of affliction coming on the Nation, the falling of which upon the obdurate unbelieving Jewes, and the escaping of the Christians (as most remarkably they did by Gallus's raising the siege, and the Christians go­ing out, and flying to Pella,) could not but be taken notice of by the heathens, and so be means of their ac­knowledging of God's good providence and mercy toward the Christians, and glorifying God for this work of his. And so this is the full importance of this place.

h Note: [...] V. 24. Bare our sins] [...] is to carry up, to bear to an higher place: and because the [...] or altar was such, it therefore signifies to offer up a victime there Heb. 7. 27. Jam. 2. 21. but here being joyned (not, as there, with [...] sacrifices, but) with [...] our sins, and [...] to, or upon, the crosse, (which was an high place also, and therefore his cru­cifixion is expressed by [...] being lifted up or ex­alted) it must therefore here signifie to bear, or carry up, our sins thither, which is a phrase for suffering the punishments of sin, making expiation for them; as Num. 14. 33. where the Hebrew read [...] and they shall bear, or carry, your fornications, the Chaldee render it [...] & suscipient, and they shall undergoe, that is, literally [...], which the most learned P. Fagius renders, luent poenas peccatorum ve­strorum, they shall bear the punishments of your sins. Thus [...] Gal. [...] 5. 10. to bear the judgment, is to be punished for sin, and Ezek. 18. The son shall not bear the iniquity of the father, that is, be punished for it.

CHAP. III.

1. Likewise, ye wives, be in subjection to your own husbands, that if any obey not the word, they also without the word may begained [...] wone by the conversation of the wives,]

Paraphrase 1. And as there is one obe­dience and subjection due from subjects and servants to their Kings and Masters, c. 2. 13, 18. so there is another due from wives to their husbands, which ought to be with so winning an humility and kindnesse, that the husbands that are not converted to Christianity by the Gospel preached to them, may by the enamouring behaviour of their wives, which they are taught by Christianity, be, without any more preaching, wrought on, and converted to the faith,

2. While they behold your chast conversationwhich is in or with fear [...] coupled with fear.]

Paraphrase 2. When they observe your modesty and chastity, joined also with all due respect and reverence to your husbands, v. 5, 6. or, Beholding that modesty in you, which the fear of God, Christian religion doth infuse into you.

3. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing ofgold chains [...] gold, or of putting on of apparel:]

Paraphrase 3. And for your attire, that which is likely to become you best, is not that external bravery of jewels and gay clothes;

4. But let it be the note a hidden man of the heart,in the sincerity of a meek in that which is note b not corrupti­ble, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.]

Paraphrase 4. But the inward secret invisible beauty of the heart, made up of incorruptible ma­terials, meeknesse, &c. whereas all those external are fading and corruptible; or consisting in the truth and sincerity and con­stancy of the meek and quiet spirit; meek, in a lowly opinion of your selves, and quiet, in a contented enjoying of what God sends, without disquieting or disturbing the peace of the family (as in greater societies, emulation, ambition, covetousnesse, are the disturbing and shaking of whole Kingdoms:) and this, as it is the greatest ornament in the eyes of men, so is it most highly valued and rewarded in the sight of God.

5. For after this manner in the old time the holy women also who trusted in God adorned themselves, being in subjection to their own husbands.]

Paraphrase 5. For after this manner of external simplicity of at­tire and inward meeknesse, the Saintly women of antient times, that were taken notice of for their piety, did beautifie and set out themselves, viz. living in obedience to their husbands.

6. Even as Sarah obeyed Abraham, and called him lord: whose daughters ye are, as long as ye do well, and are not afraidof any te [...] ­ror [...] with any amazement.]

Paraphrase 6. Thus did Sarah live in obedience to her husband, cal­ling him by a title of honour, not equality: to whom you shall be like, as children to a mother, if you discharge a good con­science in all the duties of life, and be not by any fear (to which your sex is subject) driven out of your duty.

7. Likewise ye husbands, dwell with them note c according to knowledge, giving note d ho­nour unto the wife as to the weaker vessel, and as being heirs together of the note e grace of life, that your prayers be not hindred.]

Paraphrase 7. Let the husbands in like manner live conjugally with their wives, and behave them­selves toward them as Christianity requires of them, or as the mystical understanding of the story of their creation directs, pro­viding for them that they want nothing, because they are not so able to provide for themselves, and considering that they are by God designed to be co-partners with them of all the good things of this life, which God bestowes in common on them, that so they may also joyn efficaciously in prayers to God; first, as having this perfect union and community of every thing, the want of which would be some hinderance to the joint performance of that duty of prayer; and secondly, that being provided for by the husband, the wise may have no distractions and solicitudes for the world, which are most apt to disturb her prayers also.

8. Finally, be ye all of one mind, having compassion one of another;lovers of the brethren [...] love as brethren, be pitiful, be or humble, for the King's MS. reads [...], and some Latine Co­pies humiles courteous:]

Paraphrase 8. In brief, or to summe up all, Let this union of minds be not onely between husbands and wives, but among all Christians whatsoever, and let that expresse it self in a fellow-feeling of one anothers afflictions, in love to all the brethren, c. 2. 17. in tendernesse of kindnesse, to do good to all that stand in any need of it, in humble, courteous, friendly behaviour toward all:

9. Not rendring evil for evil, or railing for railing; but contrariwise blessing, knowing that ye are thereunto called, that yemay inhe­rit blessing [...] should inherit a blessing.]

Paraphrase 9. Never permitting your selves in the least degree to act or meditate revenge on any that hath been most in jurious to you, remembring and considering the example given you by Christ, and the obligation that lies on you as Christians, Mat. 5. 44. that so by doing good and blessing others, you may re­ceive a blessing from God in this and in another life.

10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.]

Paraphrase 10. According to that of the Psalmist, Psalm 34. 12. That the onely way to obtain the blessings of this life, and so now under the Gospel, of another, is observing strict rules of charity and justice,

11. Let him eschew evil, and do good; let him seek peace and ensue it.]

Paraphrase 11. Abstaining from all sin, abounding in works of mercy, seeking and pursuing of all peaceablenesse with all men.

12. For the eyes of the Lord are upon [...] over the righteous, and his earsare to their prayer [...] are open unto their prayers: but the face of the Lord is against them that do evil.]

Paraphrase 12. For God looks propi­tiously upon all his obedient servants, but for all wicked men he sets himself as an enemy against them.

13. And who is he that will harm you, if ye beor, Zelo [...]s, for the King's MS. reads [...] followers of that which is good?]

Paraphrase 13. And so sure are these promises of his to be made good unto you, that if you perform your part, live blamelesly in a ready discharge of your duty, this will be the most probable course to keep you safe from all evil.

14. But and if ye suffer for righteousnesse sake, happy are ye; and be not afraid of their terror, neither be troubled.]

Paraphrase 14. But if (as sometimes it will fall out) you do suffer for this very thing, for doing good, count this no other then a blessing; and therefore whatsoever danger you are theatned with by the power of your persecuters, be not afraid, or disturbed with it.

15. But sanctifie the Lord God in your hearts: and be ready alwaies to give an account [...] an answer to every man that asketh you a reason of the hope that is in you, with meek­nesse and fear:]

Paraphrase 15. But be thankfull to God for all, or set up God in your hearts as your God and Lord, and whensoever there is occasion, confesse him before men, and when you are asked, give an account of the hope and [...]aith you professe, with all meeknesse to their authority, if they be your superiours, the Kings and Magistrates which are set over you, and with all care to approve your selves to God, see Phil. 2. c.

[Page 797] 16. Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsly accuse your good conversation in Christ.]

Paraphrase 16. Keeping your selves blamelesse before all men (par­ticularly in this of maintain­ing that duty of meeknesse and reverence toward the heathen rulers, v. 15. and c. 2. 12. see note on c. 4. f.) that they that accuse you as malefactors, or seditious persons, may be convinced and put to shame, and confesse that the lives of Christians are very honest and inoffensive, and that they have most foully calumniated you in saying otherwise of you.

17. For it is better, if the will of God be so, that ye suffer for well doing then for evil doing.]

Paraphrase 17. For if it please God that a man suffer innocently, there is no matter of sorrow in that: there is much more danger, that a man by desiring to avoid that, should fall into some evil, and then suffer justly for that, and then that will be a sad thing indeed, without any allay or matter of comfort in it.

18. For Christ alsoor hath died for us once for sins, for the King's MS. reads [...] hath once suffered for sins, the just for the unjust, (that he might bring us to God) being put to deaththr [...]ugh the flesh [...] in the flesh, but quickned by the Spirit:]

Paraphrase 18. For Christ is an ex­ample of the former in his dy­ing for sins, not his own but ours, he being righteous died for us who are unrighteous (that when we were aliens and enemies to God, he might reconcil [...] us to him, and give us authority to approach him;) wherein yet for our example and comfort it must be observed, that though as a man clothed in our flesh, he was put to death, and that innocently, to purchase redemption for us, yet by the power of God in him he was most gloriously raised from the dead (see c. 1. 11.) and shall consequently, by raising and rescuing us out of the present sufferings, and destroying all obdurate sinners, shew forth wonderful evidences of power and life.

19. By which also he went and preached unto the note f spirits in prison,]

Paraphrase 19. The very same in ef­fect that of old he did at the time in which, beyond all others, he shewed himself in power and majesty against his enemies, but withall in great mercy and deliverance to his obedient servants that adhered to him: I mean in the dayes of the old world, when by Noa [...], that preacher of righteousnesse, he gave those treatable warnings to them that made no use of the light of nature in their hearts, to the spirits or souls of those that were then alive before the Floud, which God had given them with impressions of good and evill, but through their customes of sin were as a sword put up in a sheath▪ laid up (as God complains Gen. 6. 3.) in their bodies unprofitably:

20. Whichof old [...] sometime were note g disobedient,or, when the long-suffering, for the King's MS. reads [...] when once the long-suffering of God waited in the dayes of Noah, while the Ark was a preparing; wherein few, that is, eightsouls [...] persons, weredelivered in the midst of, or through the water: see note on Luk. 13. b. and on 2 Pet. 3. d. saved by water.]

Paraphrase 20. Those men, I say, at that time, which living in all uncleannesse, believed not the preaching of Noah, nor heeded his building the Ark, (by which yet 'twas clear there should be a deluge, and very few escape or be saved in it) when God gave them that fair and merciful warning and call to repentance.

21. The anti­type of which, ba­ptism, now [...] note h The like figure whereunto, even Baptism, doth also save us, (not of the flesh, the putting a­way of fi [...]th [...] not the putting away of the filth of the flesh, but theinquiring▪ to God) [...] answer of a good conscience towards God) by the resurrection of Jesus Christ,]

Paraphrase 21. To all which we have now the direct parallel, as in the violence, such as Gen. 6. 11. (the wicked devouring and persecuting the righteous) and in the Gnostick pollutions, answerable to the corrupting themselves before God, v. 12. (an effect of what was done v. 2.) so in God's warning and denouncing of judgments, and shewing a way to the righteous that stick close to him to escape, to wit, the renouncing of those heathen sins noted by Baptism, that antitype to the Ark in the water, keeping men safe from being drowned (I mean not that outward part of baptism alone, which is but the clean­sing of the body, but (that which is signified by it, as it is the Sacrament of initiation) the seeking to God as to the oracle for the direction of the whole future life (see note on Rom. 10. f.) and the undertaking faithfully to perform those directions) de­livering first out of the deluge of sin, and then of destruction attending it; and this, I say, as an eminent effect of the resurre­ction of Christ, who rose on purpose to turn all that will be wrought on, from their iniquities, Act. 3. 26. and so bring destru­ction and vengeance on all others:

22. Who is at the right hand of God being gone to heaven, [...] Who is gone into heaven, and is on the right hand of God, Angels and Authorities and Powers being made subject unto him.]

Paraphrase 22. Who since that resur­rection is now ascended to heaven, to undertake the ruling of all things (all power both of Angels and men being given unto him) and to subdue and bring down the disobedient of both sorts, the very devils and the heathen persecuters (as the villany and violence of the old world was brought dòwn by God in the deluge) so far at least, that whatever befalls us from them, shall be rather to our ad­vantage then otherwise, (which was the thing the Apostle had to prove by the example of Christ, v. 17. and is now resumed and proceeded in, c. 4. 1.)

Annotations on Chap. III.

a Note: [...] V. 4. Hidden man of the heart] [...] is a phrase made up of two Hebraismes. 1. [...], the hidden, or secret, of the heart, is an Hebrew form of speech; as when Psal. 51. 8. the Ori­ginal hath [...] in clauso, secretly thou hast made wisdome known to me, the Targum read [...] in the hidden of the heart, that is, in the heart which is hidden. Then for [...] the hidden man, that is by the same analogy that [...] the old man, and [...] the new man, and [...] the new creature, as they signifie continuing in sin and renovation of life, and [...], the in­ner man, that is the mind of man, opposite to the carnal or sensitive appetite; & so [...] the hidden man of the heart shall be no more then its oppo­sition to [...] the outward, &c. v. 3. will inforce, viz. the inward invisible accomplishments or beauty of the heart, according to that of the Poet,

[...],

behaviour, not golden ornaments, are the setting out of a woman.

b Note: [...] Ib. Not corruptible] [...] incorruptible here may signifie as [...] incorruptiblenesse, Eph. 6. 24. the durablenesse and constancy of the vertue spoken of, that will not be corrupted or debauched by any tem­ptations to the contrary, and this proceeding from the sincerity and simplicity of the affection at the present, which is likely to make it durable; as in nature the more simple and uncompounded things are, the lesse they are corruptible, whereas the double principle ren­ders every thing the more liable to corruption: and therefore the Scholiast on Homer gives the reason why the plague coming in the army

[...]

seized first upon the mules, which are a mix'd spe­cies, made up of the horse and the asse; [...], for such creatures, saith he, are most sub­ject to corruption and infection of all others. But an­other notion there is of which the phrase is capable, in opposition to the [...], &c. [...] gold chains and orna­ments v. 3. for those, though pretious, are corruptible, and therefore ch. 1. 8. silver and gold are the instances [Page 798] of the [...] corruptible things. And in opposition to those, [...] in the incorruptible, &c. will here signifie that incorruptible ornament of a meek and quiet spirit, so much more valuable then gold.

c Note: [...] V. 7. According to knowledge] That [...], according to knowledge, doth here more probably de­note that knowledge of duty by which a Christian's life and actions must be directed, is the opinion of Hu­go Grotius, who applies to this sense those other places, Rom. 15. 14. filled with all knowledge, able to instruct others, and 1 Cor. 1. 5. inriched in all knowledge, and 2 Cor. 6. b. in purity and in knowledge. To this it may perhaps be sit to adde (what hath been noted 1 Cor. 1. Note c. and will again be enlarged on 2 Pet. 1. c.) [...] that the word [...] knowledge hath a critical notion in these Books, for a special [...] or gift of the Spirit, 1 Cor. 12. 8. viz. that sort of Christian knowledge which consists in explaining of parables or mysterious expressions in Scripture. And that may be thus appliable to this place; The duty of the husband toward the wife is best to be learned from the mystical explication of the words, and storie of the creation of the man and woman, Gen. 1. 27. God created them male and female, and blessed them, and said unto them, Be fruitfull and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the aire, and over every living thing that moveth upon the earth. And God said, Be­hold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed, to you it shall be for meat. And c. 2. 22. God took out one of Adam's ribs, and made it a woman; And Adam said, This is now bone of my bone, and flesh of my flesh,— Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. That by this rule of the Creation the Christian do­ctrine of the duties of husbands and wives is regula­ted, appears Ma 19. 4. where to that question about Divorces Christ answers, Have ye not read that he which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, &c. What therefore God hath joi­ned together, let no man put asunder. And so Mar. 10. 6. So 1 Cor. 6. 16. What▪ know you not (making this a special piece of knowledge) that he which is joined to an harlot is one body with the harlot? for they two, saith he, shall be one flesh. And Ephes. 5. 31. having said, For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh, he adds, [...] v. 32. This is a great mysterie— collecting mysteriously (or [...], according to knowledge, that is, by the skill of interpreting mysteries of Scriptures) all the conjugal love and union, as be­tween husband and wife, so between Christ and his Church, from that one passage in the Creation. So 1 Cor. 11. 8, to prove that the wife is to be covered, as a to­ken of her subjection to her husband, he saith, For the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man. All which are but conclusions drawn by this [...] or mystical explication, from those passages in the creation of man and woman. And so it may be very fitly affirmed here of the several parts of the husbands duty to the wife, they are all evident­ly conclusible ( [...] according to knowledge, or by explication of the hidden sense) from the words in the Creation. [...] First, [...] cohabiting (contrary to the infusions of the Hereticks falsly called Gnosticks) is the interpretation of the first part of Gods blessing, Gen. 1. 28. in these words, Be fruitfull and multiply, and again of their two being one flesh. And this Plato himself appears to have learned from the storie of the Creation, writing in Convivio and his Dialogue [...], that antiently male and female were put toge­ther in one body, and were after by Jupiter cut asun­der; concluding, [...], every one of us is the share of a man, [...], [...]ut asunder, like the sole-fishes, made two of one: and this is the reason, saith he, that every one seeks out and desires a wife, [...], every one the other part of him, [...] endeavou­ring to reunite the divided parts, to make one of two, and so to cure the dismembred nature. To which fable S. Chrysostome referres,Tom▪ 4 p. 157. li. 23. when he saith of man and woman, [...], they are as two halves cut asunder. Secondly, The womans being taken out of the mans side, doth, not only with the Jewes in theirs, but with Christ and his Apostles in their Christian Cabala, signifie that the woman is dependent of the man, unable to subsist without him; from whence it follows here, that he must provide for her honour or maintenance, as being the weaker vessel (see Noted▪) Thirdly, The womans being joined with the man in the dominion over the creatures, Gods having given the fruit of the earth for food to them both in common or equally, Gen. 1. 28, 29. is a direct foundation of what is here added, that they are [...] coheirs of the gift of life, [...] as [...] life signifies the necessaries of life, of which therefore the wife is in all reason to partake with him: or if [...] be taken for life it self, then it be­longs to the Creation, male and female created he them; which is again a mystical proof or argument of conviction, that they that partake of life equally, should also partake of the necessaries of life. To which we shall not need to adde a third acception of [...] life for eternal or everlasting life, which seems not to be looked on here. See Note e.

d Note: [...] Ib. Honour] The word [...] ordinarily signifies maintenance: so 1 Tim. 5. 3. [...] honour, that is, maintain, relieve, the widows; and so when the ruling elder is said to be worthy of double honour, 1 Tim. 5. 17. that denotes such a proportion of main­tenance above others as was wont to belong to the el­der brother in the family. So Act. 28. 10. of the Bar­barians [...], they honoured us with many honours, that is, made us many entertain­ments when we were there, [...], and when we went away, they brought us in all things for our use. So in Cicero, Medico honos debetur, honour is due to a Physitian, that is, a reward or see. And so Aristotle, Rhet. l. 1. c. 5. among the parts of [...] honour, reckons [...], gifts, honorarie donatives, [...], for a gift is the giving a possession, and a signe of honour. So Num. 22. 37. Am not I able to honour thee? that is, to give thee mercedem a re­ward, saith S. Hierome: for so the Hebrew [...] sig­nifies both honour and reward, and also the necessaries or provisions in an army (opes, pecudes, supellectilem omnem, wealth, cattel, all kind of provision, saith Schindler) Jud. 18. 21. And so as the Hebrew [...] signifies both to despise, and to take no care of; so to take care of, to provide for any, is expressed by ho­nouring. So Mat. 15. 6. and shall not honour his fa­ther, &c. that is, shall afford him no maintenance or relief, see 1 Tim. 5. d. And so here [...] to afford supplies or maintenance to the wife, as being the weaker vessel, taken out of, and depending on him for the necessities of life.

e Note: [...] Ib. Grace of life] The several notions of the word [...] grace in the Sacred dialect have been often ta­ken notice of. See Note on Luk. 1 k. Act. 2. f. Heb. 13. d. Act. 18. [...]. All of them springing from that pri­marie notion of it for charity and liberality. Thus is the word used 1 Cor. 16. 3. [...], your chari­ty or liberality to the poor Christians. So Ecclus 17. 22. [Page 799] [...], &c. the charity of a man, and c. 20. 13. [...] the charities of fools; for so it follows v. 14. The gift of a fool, &c. and chap. 40. 17. it is rendred bountifulnesse. Thus in Aristotle [...] is defined [...], Rhet. l. 2. c. 7. when any man relieves him that wants, not that he himself may gain any thing by it, but only that the other may. Where the Anonymous Scholiast expounds it [...], Grace, that is, gift; and so Hesy­chius, [...]. So in Callimachus, [...],

[...]
[...].

I wish you may suffer no ill for this mercy to me, but that you may be rewarded for your Charity: where [...] is clearly interpreted by almes or mercy. So 2 Cor. 8. 1, & 4. 'tis clearly used for a gift or liberal beneficence to the poor. Thus in this Epistle, c. 4. 18. [...] the manifold grace of God, is God's liberality of divers kinds, particularly the wealth that he hath given to men, as to stewards, to distribute to them that stand in need of it; and at the beginning of the verse it is called [...], Every man as he hath received wealth, or any other such gift of God, So the grace of God, so often mentioned, is the mercy and gift of God; as in the Benedictions, The grace of our Lord Jesus Christ, all one with [...] God's love, and [...] communi­cation after it. [...] So Joh. 1. 16 we have received [...] grace, mercy, liberal effusion of goodnesse, [...], in respect of (and in proportion to) his great good­nesse, and mercy, and abundant charity to us, mentio­ned before, v. 14. and after, v. 17▪ where the grace of Christ is set opposite to the strictnesse of the Law, which hath nothing of mercy in it. Agreeable to this notion of [...], as it signifies an act of this mercy in God, that is, a gift, is the use of it in this place, where the husbands are commanded todistribute to their wives all things that they stand in need of, [...] as copartners of the gift of life: that is, the wife and the husband are joined together in recei­ving from God that largesse of his, whether it be [...], as that signifies life it self, as we know it was in the Cre­ation, God equally distributed this gift of life to them; or as it notes the comforts and necessaries of life, the wife as well as the husband hath right of inheritance from God to all the good things of this life, as having equally dominion given to them both over the fish, and fowle, and beasts, and hearbs, and trees, Gen. 1. 28. all which are given them for meat, v. 29.

f Note: [...] V. 19. Spirits in prison] For the explicating of this very obscure place, the best rise will be that which S. Hierome on Isaiah hath suggested to us, by looking on the words of God to Noah concerning the sins of the old world, and his judgments designed against them, Gen. 6. 3. where considering Noah as a prophet (and preacher of repentance to the old world) it will not be strange if the expression be prophetical and figu­rative. The Hebrew hath it thus, [...], which the ordinary English render, My spirit shall not alwaies strive with man, the Greek [...], my Spirit shall not abide in these men, perhaps reading [...] from [...] to lodge, or abide. The English render the Hebrew [...], as if it came from [...]disceptavit, judicio conten­dit, to contend, or goe to law; but the word comes from [...], which signifies a sheath, 1 Chron. 21. 27. and is used for a body, Dan. 7. 15. my spirit in the midst of my body, as being the sheath or receptacle of the soul: and so the writers of the Talmud ordinarily use it, and Tertullian De resurrect. Caro vagina afflatûs Dei, Flesh is the sheath of the breath of God, no doubt referring to this place: and accordingly [...] is lite­rally to be rendred, shall not abide as a sword, &c. in a sheath. For the removing all improbablenesse of thus reading [...] (not [...] pernoctabit) and taking it in the notion of abiding, or continuing, in flesh, and not of striving, as the Interlinear and our English render it, and as [...] indeed would require to be rendred, I shall onely adde two things; first, That the antient Inter­preters with one accord agree in the sense of abi­ding or inhabiting. The Chaldee read, [...], This evil generation shall not alwaies remain before me: the Syriack and Arabick, My spirit shall not dwell in man for ever: the LXXII. as we said▪ [...], shall not a­bide; and so the Latine, non permanebit, shall not abide. This is a strong argument, that they who, when they meet with [...], uniformly render it [...], &c. by words of judging, yet rendring this in so distant a man­ner, did not read that word, or in that sense, but [...] as all Copies have it, in a notion of abiding, or be­ing in another. And although the Scripture of the Old Testament give us no farther insight into this word then that once we finde [...] for a sheath of a sword, once for a body of a men; yet by these so distant noti­ons of it, we have reason to suppose that there was some original comprehensive notion of it belonging to more, or else it could not have been applied, in the Chro­nicles and in Daniel, to these two so distant particu­lars. A sheath and a body differ much the one from the other, yet agree in this, that as one is the reposi­tory or abiding-place of the sword, into which it is put, so the other is of the soul; and from this agree­ment no doubt it is, that they are expressed by the same word. And then it would be very strange, if that word, thus common to them, should not natively signifie that wherein they thus agree, viz. abiding, or being put in, or kept in, or confined to such a place, or some such thing. 'Tis evident that many Hebrew words are of a farre greater latitude of signification and comprehensivenesse then we can by the use of them in the Bible (which is but a volume of a narrow com­passe) discerne or conjecture, as appears especially by the use of them in Arabick books, which lan­guage is certainly but a dialect derived from the He­brew. And therefore it is not unreasonable on the grounds premised, and those more then obscure indi­cations in the Bible which we have of it, that this should be the native meaning of the Verb, though in other places of the Bible we doe not exactly meet with it. The second thing is, that though [...] were not the reading, nor by the LXXII▪ and the other in­terpreters believed to be so, yet 'tis so ordinary for words of affinity in sound or writing to have a near­nesse of signification, that these Interpreters, which did not alwaies render literally, but oft by way of Paraphrase, might probably enough have an eye to the notion of [...] for abiding, and so render it [...] to remain, or abide, for which in this matter Saint James useth [...] to sojourne, [...] or abide, as in an Inne, for a night, Jam. 4. 5. for after this manner of liberty it is, that the Jerusalem Targum on this verse evidently takes in both the interpretations of [...] and [...]. In the latter sense from [...] to judge, their Pa­raphrase thus begins, Non adjudicabuntur generatio­nes que futurae sunt post generationem in diluvio per­ditioni, vastationi aut deletioni universali, The ge­nerations which shall be after the generation of the flood shall not be adjudged to an universal perdition, vastation, or blotting out. A truth indeed secured by Gods promises at large, chap. 8. 21. and 9. 11. but no way pertinent to this place, where the Deluge it self is threatned. Onely on occasion of the affi [...]ity in sound and writing of [...] not judging, here, to [...], this part of the Paraphrase, though a­liene to the place, seems to be begotten. But then for the former, as the words are undoubtedly read [Page 800] [...], so the Paraphrase proceeds in relation to them, Annon spiritum meum filiis hominum indi­di? Have I not put my spirit into the sonnes of men? an evident proof of their understanding [...] in a noti­on of putting one thing into another, which conse­quently may be resolved to be the general acception of the active Verb, and then that which is so put doth abide in it, as in a repositorie of some sort or other; such is a sheath to a sword, a prison to him that is put into it, a cabinet to that which is laid up in it, the body to the soul, as long as the man lives. As for [...] my spirit or breath, that sure is that breath breathed by God into man, Gen. 2. 7. by which he became a living soul (see Jam. 4. a.) Spiritum meum filiis hominum indidi, I have given my breath, or spirit, (afflatus Dei in Tertullian) to the sons of men, saith the Hie­rusalem Targum there, according to that of Seneca, Ep. 66. Ratio nihil aliud est quàm in corpus humanum pars Divini spiritûs mersa, Reason is nothing else but a particle of the Divine spirit immersed in a man's body; and so in the Poet is a man's soul called

divinae particula aurae,

a particle of the divine breath, or spirit. From hence the meaning of those words is clear, My spirit shall no longer be sh [...]athed in man, that is, the souls which I have breathed or given to men, the sons of Adam, and which are sheathed in them, imprisoned, detained unprofitably, shall no longer continue or abide in them: so saith S. Chrysostome, [...], My spirit shall not alwaies abide among these men, is in stead of, I will not suffer them to live any longer: and this, as a figurative obscure expression, is twice afterward set down more clearly, the Lord said, I will destroy man, whom I have created, from the face of the earth, v. 7. and the end of all flesh is come before me, and I will destroy them from the earth, v. 13. It must here be farther observed, that in the latter part of that third verse is added, first, the reason of that sentence of God; secondly, the space in his long-sufferance designed, before which was past, it should not be exe­cuted. The former in these words, For that he also is flesh, that is, extremely given to the satisfying of the flesh, that Age being a most carnal and abominable Age, used ordinarily by the Jewes (under the phrase of [...] the age of the deluge) for an exam­ple of all impiety; and that I suppose here meant also by, the earth was corrupt before God, ver. 11, and 12. the corruption there, as [...] in the Apostles, [...] signify­ing all manner of unnatural lust and villanie. And for the latter, it is evident that they were allowed six-score years to repent in, and avert the judgment, and that Noah was sent to preach repentance to them by denouncing the judgment and building the Ark. Ecce dedi ut resipiscentiam agerent, Behold I have given them that space, that they might repent, saith the Hie­rusalem Targum. And accordingly this Age is ordi­narily, and by way of Proverb, used by the Jewes as an evidence and example of God's [...], his pa­tience and long-suffering to sinner's, before he comes to punish them. And when the judgment came upon that world of ungodly men, yet a remnant was delivered, Noah and his family in the Ark, from perishing in the waters. By this explication of that verse in Genesis, as it already appears how perfect a parallel that was of God's dealing with the Jewes, giving them time to re­pent, delivering all that did repent, and destroying the whole nation besides; so it is evident that from thence this verse of S.Peter's may be interpreted. For the [...] the spirits in the prison, or cu­stodie, or sheath, [...] here ( [...] signifying any kind of receptacle, Rev. 18. 2.) are those souls of men that lay so sheathed, so uselesse and unprofitable in their bo­dies, immersed so deep in carnality as not to perform any service to God, who inspired and placed them there (and 'tis elsewhere a figurative speech to express wick­ed men, who are called prisoners, in prison, that is, [...], Isa. 42. 7. and ch. 49. 9. and bound in pri­son, Isa. 61. 1.) they, the thoughts of whose hearts were evil continually, v. 5. To these Christ, that is, God eternal, [...] [...] went and preached in, or by, that Spirit by which he was now raised from the dead▪ where first, the word [...] Christ is used, not [...] God, according to the generall opinion of the antient Fathers of the Church, that he which of old appeared to the Patriarchs was (not the first but) the second person in the Trinity, Christ the Sonne, not God the Father, and that those appearances of his were praeludia incarnationis, prelusory and preparative to his taking our flesh upon him. And accordingly those verses of the Sibylline Oracle, which introduce God speaking to Noah about the Ark, and setting down the speakers names by Numbers,

( [...].
[...],
So Guil. Canterus rightly reads it, not [...]
[...].
[...]
[...]
So again, Guil. Cent. not [...]
[...]—)

are best interpreted by [...], God Saviour, that is, Christ: for to those two words belongs all that is said in those verses; they consist of nine letters, four syllables, the three first of two letters apiece, and the fourth of the remaining three, of five consonants, and four vowels; and so likewise the numeral importance of each letter amounteth to the just number of 1692. as it is there described. See Canter. Novar. Lect. l. 1. c. 3. Secondly, [...] the phrase [...] went and prea­ched, or going preached, is but an idiome of the Sacred style, wherein [...] going, and such like words, are frequently used as [...] expletives; so, to omit many more, Ephes. 2. 17. speaking of Christ after his departure from the world (in the same manner as here before his coming into it) and of his preaching by his Apostles, not personally himself, to the heathen world, S. Paul expresses it after the same manner as here, [...], [...] and he went and preached peace. Thirdly, by his Spirit is evidently here meant that Divine power by which he was raised from the dead, after his crucifixion, and by which he means now to act revenge on his crucifiers after a while, if they repent not, but in the mean time to preach repentance to them. And that makes the parallel exact betwixt the matter here in hand and the storie of the old world. Here men are divided into two sorts, v. 17. those that suffer for well doing, the pious, constant, yet persecuted Christians, and those that shall suffer for evil doing, the contumacious obdurate persecuting Jewes and Gnosticks; as there the violent and corrupt on one side, which were, after the hundred and twenty years, swept away with the Deluge, and Noah (and his family) on the other side, who by being set forth as an example of the godly, delivered out of temptations, 2 Pet. 2. 5, 9. appear to have been opposed and wronged by them. And therefore to prove (what was undertaken, v. 17.) that even in respect of this world, it is farre better to be of the number of the persecuted, who shall be de­livered, then of the most prosperous persecuters, which shall after a time be destroyed, as the example of Christ was very pertinent, v. 18. who having suffered a while, was raised in power to destroy the crucifiers; so the ex­ample of the old world is fitly made use of also, who are evidently pointed at not onely by the [...], spirits in the sheath, or custodie, or prison, (which so fitly agrees with the [...] sheathed in the old prophecie) but by that which here follows, [...] which were disobedient of old, see Note g. (which clearly takes it off from belonging to the Gen­tiles of Christ's time, to which some interpreters are [Page 801] willing to apply the place) and that [...] of old defi­ned by the [...] when that follows, [...] when once God's long-sufferance waited (or without once, [...], as the King's MS. reads it) [...], when it waited in the daies of Noe, &c. which par­ticular of God's long-sufferance, awaiting their repen­tance 120 years, and daily admonishing and reproa­ching them all that time (see Heb. 11. 7.) by the [...] preparation of the arke, and his saving the remnant (as the son of Syrach calls it Ec­clus 44. 17.) by this means, [...] [...] through, or out of, the water (see 1 Cor. 3. Note b.) are very com­modiously applied to S. Peter's present purpose also, Christ's deferring this vengeance on the Jewes fourty years after his crucifixion, being on purpose designed, first, to bring the crucifiers to repentance, secondly, to make triall of the patience and perseverance of the sincere Christians, and to deliver them peculiarly out of this deluge of destruction, Rev. 2. 7, &c. when all others, Jewes and temporizing Gnosticks, were de­stroyed.

g Note: [...] V. 20. Disobedient] The word [...] disobe­dient is used for a course of great notorious sin, spoken of the [...] exasperators, provokers, Heb. 3. 16, 18. against whom God's oath was gone out, that they should not enter into his rest, ver. 19. They are here certainly the wicked men of the old world, on whom the flood came, [...] called [...], the world of the ungodly, 2 Pet. 2. 5. which are there joyned with the wicked of Sodom. From whence and from some other evidences it is probably to be conclu­ded what their sin was which brought the flood upon them, viz. the sin of unnatural uncleannesse, or Sodomie, contrary to that breath of God breathed on them, the light of law, and reason, and nature, and the very soul within them. For so Gen. 6. 2. upon the sons of God taking them wives of the daughters of men, presently follows the decree of God to send the Deluge upon them. The sons of God, and of men, were cer­tainly the worshippers of the one true, and the many false gods, and the marrying of those Idolaters was the means of insnaring the godly in the heathen Idol-worships, and all the villanies in their practices, or sa­crifices (as after it was Num. 25. 2.) This is there in general expressed, v. 5. by, The wickednesse of man was great upon the earth, meaning by [...] wicked­ness, villanie (as [...] incontinence, [...] Mat. 23. 25. is [...] wickedness, Luc. 11. 39.) and v. 11. by, The earth was corrupt before God, and filled with all violence, by corruption signifying these unnatural lusts, so ordinarily called [...], and [...], [...] corruption and being corrupted (see Note on 2 Pet. 1. b. and 2. b.) and by violence either the same again in the most enor­mous kind, such as was by the Sodomites offered to the Angels (see Note on 1 Cor. 5. h.) or else persecuting all others that would not goe on with them in all their riotous courses, and both together expressed v. 12. by one of them, corrupt, And all flesh corrupted his way, and both again by violence, v. 13. The end of all flesh is come before me: for the earth is filled with violence. So that either of these single, or, which in probability is all one, both together, is the notation of the sin for which the flood came, and the interpretation of the [...], those that of old were disobedient in this place.

h Note: [...] V. 21. The like figure] The King's MS. reads O [...], &c. where O in Capital letters (as that whole book is written) signifies oftentimes [...], as in an In­scription of an antient cup in Athenaeus [...] is written for [...]. And so in an old Copie in Mag­dalen College in Oxford it is clearly, [...] the antitype of which. As for the word [...], it may perhaps be here fit to note that, as it is certainly best rendred Antitype, to reserve the signification of the Greek, whatsoever shall here appear most fitly to be­long to it, so the Greek is capable of very distant senses. For first, it signifies (not a like, but) a contrary. So inin Hi [...]n [...] Xenophon, [...], Matters of favour are done by the Prince himself, but the contrary by o­ther men. So saith Hesychius of it, [...], and [...]. It signifies contrariety or contra­diction; and so we know the preposition [...] most or­dinarily imports. And this the place would not unfitly bear, that Baptisme is quite contrary to the Ark of Noah, but yet saves as that saved. There the destru­ction was by water, and only they were saved which got into the Ark; but here water is the means of saving from destruction, and they perish which have not this immersion or baptisine here spoken of. Beside this there is a second notation of this word, as [...] signi­fies pro as well as contra, and so it may here be fitly rendred. For when it is compounded in the notion of pro, it notes in stead of another, as [...], Procon­sul, is he that supplies the Consuls place, is in his stead. And so it may be here, [...], baptisme in stead, or supplying the office of the Ark, saves us now. In this sense Antitype is ordinarily taken among us for that which (is not it self a type, or figure, but) supplies the place of some former type; so purity of the heart is the Antitype of Circumcision, that is, that which is now by Christ required in stead of that cere­monie among the Jewes. But beside both these, there is a third notation of the word, for [...], a copie, differing from [...], so as the impression in the wax differs from the ingraving in the Seal. So the Old Glossa­ry renders both those words, [...]& [...], by exemplum & exemplar. And thus is the word used, Heb. 9. 24. and generally in the Ecclesiastick writers, and is best express'd by parallel, or answerable, and may so here fitly be rendred, parallel whereunto Baptisme

CHAP. IV.

1. FOrasmuch then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind: for he that hath note a sufferedor, to the flesh, for the King's MS. reads [...] in the flesh, hath ceased from sin,]

Paraphrase 1. Ye must therefore, see­ing Christ hath suffered for you, resolve to follow and imitate him in suffering also, or dying with him, viz. dying to sin (see v. 6.) or ceasing from it, as he that is dead, or hath cru­cified the flesh with affections and lusts, alwaies doth,

2. Thatye should no longer live the rest of your time [...] he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.]

Paraphrase 2. That for the remainder of the life that ye live, this frail mortal life, ye live no one minute longer in obedience to those lusts, or compliance to those appetites that are ordinary among men, but in perfect obedience and compliance to the will of God.

3. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousnesse, lusts, note b excesse of wine, revellings, drinkings, [...] banquettings, and abominable idolatries:]

Paraphrase 3. For ye have sure con­tinued long enough in those heathenish villanies, so ordi­nary in the Gentile world, ye have sufficiently gratified them by accompanying them in unnatural acts of uncleannesse (see note c.) and carnal lusts in drinking of wine, amorous addresses (see Rom. 13. e.) Bacchanals, and those detestable sins of lust used in the idol-worships of the Gentiles, see note on 1 Cor. 5. 1.

[Page 802] 4. Wherein they note c wonder & blaspheme [...] thinke it strange that you run not with them to the same confusion excesse of riot, speaking evil of you:]

Paraphrase 4. Who wonder as at a strange thing, and reproach d and fail at you, if you make any scruple of those unnaturall abominable sins which are not to be spoken of, or refuse to run on headlong with them to the commission of them:

Who shall give account to him thathath in readinesse [...] is ready to judge the quick and dead.]

Paraphrase 5. Who shall be most sad­ly accountable to God the judge of all the world, who hath all the actions and thoughts of men, dead and living, so ready to him, that he can passe a most just sentence on them whensoever he pleases, and will certainly are long so deal with the provoking sinners, Jewes and Gnosticks of this age, as he hath dealt formerly with the like through all times, since the beginning of the world.

6. For, for this cause was the Gospel preached also to them that are dead, that they might bejudged to the flesh ac­cording to men, but live to the Spirit accor­ding to God judged according to men in the flesh, but live according to God in the spirit.]

Paraphrase 6. For thus hath he for­merly proceeded with the sin­ners of the old world (see note on c. 3. f.) and all others that are now long agoe dead, first preached to them, (when they were alive) as now unto us, and made known his will and commandments on this one design, that they might mortifie all sinful lusts, reform their vitious abominable wayes, and so suffer to the flesh (see note a.) and for the future live new lives, obey the commandments of God.

7. But the end of all things is at hand: be ye therefore sober, and watch unto prayers [...] prayer.]

Paraphrase 7. But that great fatal de­struction to the obdurate Jews, so oft spoken of by Christ and his Apostles (see note on Mat. 10. g. & 24. c.) is now near at hand, which is an obliga­tion to all care in performing all acts of piety, in praying for the averting of Gods wrath, and securing you from being overwhel­med in it: and to that end there is nothing so necessary as sobriety, in opposition to the sins forenamed v. 3, 4. and care and vi­gilance that the day of visitation come not on you unawares.

8. And above all things have fervent charity among your selves: for charity shall cover the multitude of sins.]

Paraphrase 8. But above all things be sure to maintain a most earnest love and charity toward your fellow-Christians, (the contrary to which, the contentions and factions of the Gno­sticks, shall concurr with their other villanies to involve them in the vengeance that befalls the persecuting Jews.) For this added to repentance from all those other dead works, is the likeliest means to propitiate God and avert his judgments from you: see Jam. 5. 8.

9. Use hospitality one to another withoutmurmur­ings [...] grudging:

Paraphrase 9. Every one as he hath received wealth or any other good thing, so distri­buting it to them that want; as counting your selves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.

10. As every man hath received the gift, even so minister the same one to ano­ther, as good stewards of thevarious [...] manifold grace of God.]

Paraphrase 10. Every one as he hath received wealth or any other good thing, so distri­buting it to them that want; as counting your selves but stewards of those many gifts and liberalities of God, I see note on c. 3. e.) and discharging that office, as it ought to be discharged, to the greatest advantage of others.

11. If any man speak, let him speak as the oracles of God; if any mandistribute [...] minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion for ever and ever. Amen.]

Paraphrase 11. He that teacheth the people, let him do it with that uprightnesse as becomes one that is a steward or dis­penser of the oracles of God: He that exercises liberality to the poor (see note on Luk. 8. a.) let him do it in proportion to that estate which God hath given him: that so God may be glorified in his gifts, that is, receive honour by that use which is made of them, by your obedience to the Gospel of Christ, who is God blessed for ever. Amen. (See Rom. 9. c.)

12.Brethren, be not ama­zed, or much troubled at the terrible fire of persecution and affliction which is among you at this time; it is that which God sends for your tryal, and 'tis no strange or new thing to have such things befall Christians: Beloved,wonder not, or, be not surprised at this burning, or casting into the fire that is among you, and is befallen you for your trials, [...] thinke it not strange concerning the note e fiery trial which is to try you, as though some strange thing happened unto you:]

13. But rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.]

Paraphrase 13. But count it matter of joy to you, that thereby you are made like unto Christ in suffering: and then as there was a resurrection of Christ after his suffering, and that resurre­ction the more glorious, because of that forerunner; so after these sufferings of yours, there will be a glorious revelation and coming of Christ, that spoken of Mat. 24. (see note on 2 Thess. 1. a.) to the destruction of those crucifiers of Christ, and per­secuters of Christianity, after which you shall have a great calm and tranquillity, and that will be matter of exceeding joy to you.

14. If ye be reproached for the name of Christ, happy are ye; for the state of glo­ry [...] (the King's Ms. adds [...], and of power) and the spi­rit of God [...] for the spirit of note f glory and of God resteth upon you: on their part lhe is evil spoken of, but on your part he is glorified.]

Paraphrase 14. In the mean, whatso­ever contumely or persecution ye suffer for your Christian profession's sake, it is the happiest thing that could befall you: For by your being reviled for being Christians, it seems the very same condition which was in Christ incarnate, and wherein his power was most evident, and the very spirit and temper of God is in you; which temper of Christ is looked upon with reproach by them of the world, not conceiving how suffering an become a God, but by you, who have imitated it by your own sufferings, it is commended and glorified.

15.But I desire not that any of you should be so in love with sufferings from the heathen powers, as to doe ought that may justly deserve it from them, as by any act of murther, stealth, assuming or pretending authority to make others, that belong not to your charges, to perform what you term their duties. But let none of you suffer as a murtherer, or as a thief, or as an evil doer, or as note g a busie-body in other mens matters.]

16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorifie God on this behalf.]

Paraphrase 16. But if keeping himself innocent from these and the like, he yet fall under persecution for the faith of Christ and discharge of his Christian duty, let this be matter of rejoicing to him, and of thanksgiving to God,

17.That there being a first and second draught of bitter­nesse, that is, of punishments for men, one by way of chastisement or exercise, the other for utter excision, or one in this world, the far lighter of the two, the latter to come in another world, much more formidable, and the former now sometimes befalling the dearest servants of Christ, this is the time or season for that to fall on you. And if it be so, what is this but a very ominous sign, that it will be very heavy and insupportable to the wicked, the obdurate crucifiers of Christ, and persecuters of Christianity, whose portion is that other far bitterer part of the Cup, which is reserved for them even in this world, a fatal excision now suddainly approa­ching? after the righteous have been sufficiently tried, then their rod is to be cast into the fire, and so an utter destruction of the obdurate Jewes (see Luk. 23. 31.) and that in an heavier manner in another world after this life. note h That it is the season that judg­ment should begin For the time is come that judgment must begin at the house of God: and ifthe first be from us, [...] it first begin at us, what shall the end be of them that obey not the Go­spel of God?]

[Page 803] 18. And if the righteoushardly e­scape [...] scarcely be saved, where shall the ungodly and the sinner appear?]

Paraphrase 18. And if the righteous have a compensation, or por­tion of misery in this life, Prov. 11. 31. and, though he escape, yet do it through many afflictions, then how fearfull is the expectation of ungodly sinfull men?

19. Wherefore let them that suffer according to the will of God,commit their souls or lives [...] commit the keeping of their souls to him in well-doing as unto a faithfull Creator.]

Paraphrase 19. By all this it appear to be most reasonable, that they that suffer in Christs cause bear it patiently and quietly, never doing or attempting any unlawfull thing to cast the crosse off from their own shoulders, but committing their lives and every thing to God, who having created all, and so being able to preserve them as easily, if he please, and being most certain to perform all his promises to every faithfull servent of his, will cer­tainly preserve them, if it be best for them, and if he do not, will make their sufferings a passage to and enhaunsment of their glory.

Annotations on Chap. IV.

a [...] V. 1. Suffered in the flesh] What is here meant by suffering in the flesh, (or, as the King's MS. reads, [...], to the flesh) which we are to doe by way of corre­spondence to Christ's crucifixion, doth not only appear by many other phrases elsewhere, as being dead to sin, crucified with Christ, noting thereby mortification and forsaking of worldly sinfull courses; but also by the distinct words here added [...], [...] , he hath ceased from sin, which referre the phrase here to reformation of wicked lives not to suffering of afflicti­ons, as the words might be thought to signifie. And this irrefragably appears by v. 2. That we should no lon­ger live the rest of our time in the flesh to the lusts of men, but to the will of God. Which verse if it be com­pared with that harder phrase, [...], [...] judged to the flesh according to men, v. 6. it may possibly give some light to the explication of it. For [...] the lusts of men, ver. 2. may well be answerable to [...], the flesh accor­ding to men, v. 6. noting thereby the customary sinfull lusts of the Gentiles, as on the other side, the will of God, v. 2. is all one with the spirit according to God, the godly spiritual inclinations & dispositions: and then why may not [...], living no longer, that is, dying, be all one with [...], be judged or condemned, or sentenced to death? For when all the phrases that belong to Christ's sufferings, Crucifixion, Death, Bu­rial, are applied by accommodation from Christ to the Christian, in respect of his dying to the flesh, to the world, to sin, and when the opposite to being judged is living, (and when that opposition is strictly observed in all other parts of the phrase, [...] spirit oppo­sed to [...] flesh, and [...] according to God, to [...] according to men) why should not [...] to be judged or condemned, which is the thing im­mediately preparatory to execution, be taken here (though not often elsewhere) for execution, or suf­fering that sentence; and so [...], judged to the flesh, be all one with dead to the world or flesh, that is, mortifying all sinfull lusts, opposed to living accor­ding to God, to the spirit, an holy and godly life? Ano­ther notion these words, v. 6. may be thought capable of, [...] (speaking of penitent sinners involved in a common ruine) that though as far as men can see, [...] according to men, they be judged in the flesh, swept away in the calamity, in respect of their bodily outward condition, yet they are at rest, and so in their soul or spirit live with God. If suffering in, or to, the flesh, v. 1. did be­long to afflictions, this then might probably be the meaning of v. 6. But the former being otherwise de­termined by the Context, this latter will best be inter­preted by analogy therewith.

b Note: [...] V. 3. Excesse of wine] [...], saith Phavo­rinus; the word signifies a drunkard, one impetuously given to wine. And again, [...] [...], an immoderate desire of wine.

c Note: [...] V. 4. Think it strange] [...] is to wonder as at a new or strange accident. So in Polybius, [...], to think strange and doubt as at a paradox; all one with [...], to be surprized with some unexpected event. So [...], in Phavorinus, and proportionably in the Passive, [...], [...], to be stricken on a sudden, or amazed: so here again, v. 12. [...], he not sur­prized, amazed, astonish'd, or vehemently affected with wonder, at that [...] which is among you.

d Note: [...] Ib. Excesse of riot] [...], saith Phavorinus: where [...] signifying confusion is a general word, and would not much tend to the il­lustrating of the other, did not the [...] tell us what kind of confusion it was, viz. a confusion of sexes in committing those base sins; for so saith he of [...], it notes those filthy abominable pollutions: and accordingly Hesychius having ren­dred it [...], interprets the latter of these [...] mollities, the word so commonly used for effe­minacy, and particularly for these base sins. Another notion of this word there is (the primitive, I suppose, whence this is by Metaphor derived) for ponds or ca­vities which are filled with the sea at the time of flore, and will carry boats at such times to the main land, and to cities built there. So saith Strabo 1. 3. [...]. These Ptolemy calls [...], as our Humber in England is by him express'd by [...] (in all proba [...]ility for [...]) And this over­flowing of the sea is very fit to expresse this of extra­vagant enormous lust (See Note on Jude b.) Agreea­ble to this is the notion of [...] here also joined with it: [...] and [...] saith Pavorinus; it notes incontinence, and lasciviousnesse, or filthinesse, which what it signifies in that writer, will appear by the account which he gives of [...], viz. that principally and properly it signi­fies [...], the sin mentio­ned Rom. 1. 26. from whence, saith he, there was a city called [...], where such unnatural villanies were ordinarily committed: and [...] [...] uncleannesse, but that especially of the basest and foulest sort, as may appear by his rendring [...] by [...] by which it appears that these two words signifying each of them so unsavourly, are joined together to denote those [...] abominable practices of the Gentiles in their idolatries, v. 3.

e Note: [...] V. 12. Fiery triall] What [...] here signifies will easily be defined from the notion of the Hebrew [...], which signifies two things, to persecute, and to set on fire. So Psal. 10. 2. where the Hebrew is ren­dred by us, the wicked doth persecute the poor, the LXXII. read, [...], the poor is set on fire. And so again. [...], which signifies to try, (ei­ther as gold is by the fire or as men by afflictions) is by the LXXII. Psal. 17. 3. rendred [...] casting into the fire. And accordingly [...] regularly will signifie in general, any kind of adversity or sharp per­secution, [Page 804] which (as fire blown up into flames, to gold or other metals is the means of exploring and purify­ing them) is in like manner here said to be [...], befallen them for their trial. Thus Prov. 27. 21. [...], casting into the fire is the tryal for silver and gold, and Psal. 66. 10. [...], thou hast cast us into the fire, as silver is cast into the fire, unlesse perhaps that should be read [...], thou hast tried us as silver is tried, and so in other pla­ces of the Old Testament. The word we have again, Rev. [...] 18. 9. where [...] we rightly render the smoak of her burning, or being set on fire. If this be now applied to the Jewes in general at that time, it may then be fitly interpreted of the great combustions and seditions caused by the [...] and [...], Ze­lots and seditious, oft mentioned by Josephus, which raised such stirs among them, and brought such heavy, bloody slaughters upon them before their destruction by the Romanes, and not only in, but out of Judaea. And in opposition to these perhaps it is, that they are advised to be [...] Zelots of that which is good, for so the King's MS. reads in stead of [...] imitators or followers, c. 3. 13. and accordingly now, when the [...] the destruction or fatal excisi­on was but approaching, [...] the [...] is spoken of as al­ready [...] befallen among them, and so may fitly be the forerunner of their destruction, as Josephus observes it was. But if it be more strictly applied to the Christians to whom S. Peter writes, it must then signifie the persecutions which, from the Jewes and Gnosticks, fell on the pure and Orthodox Christians, whereever Christianity was planted in the Provinces, and was particularly [...], for the exploring and trying them, the malice of the persecuters being such (and no other means of appeasing them, save the denying of the Faith, or, by compliances, seeming to doe so) that whosoever was not sincere, was sure to be tempted out of his profession.

f Note: [...] V. 14. Glorie] That [...] glory is answerable to the Hebrew Schechinah the appearing of God by An­gels, or any other glorious way, hath been often said, Note on Mar. 1. 2. (see 2 Pet. 1. 3, 17. and Jude 24.) and that that also signifies that eminent way of Gods appearance (which is therefore called his [...]) the Incarnation and being of Christ here on the earth, hath been formerly noted also, on Joh. 1. c. So 2 Cor. 4. [...] a. the glory of God in the face of Jesus Christ, is the glorious exhibition of God, so visible in Christ here on the earth. And so most probably here it sig­nifies; and then [...] will be the state or con­dition of Christ when he was here upon the earth, [...] with which is here fitly joined [...], [...] the spirit of God (so Christ incarnate was, God blessed for ever) that is, the same way of dispensation and oeconomy which was used on Christ when he was here on earth (see Note on Luk. 9. e.) And that this is the meaning of it here, will be judged by the Context, which pro­nounces them happy that are reproached for Christ's name; because by that means they are made like Christ, that prime person that suffered for well doing.

g Note: [...] V. 15. A busie-body] What the [...] here signifies, will best be guest by observing first, that it is here joined with other great and grosse sins, Theft, Murther, Evil-doing; secondly, by comparing it with a­nother word of near signification, [...], 2 Thess. 3. 11. (against which the Apostle exhorts, 1 Thess. 4. 1.) This crime is either of a lower or higher sort; the first is idlenesse, the second improves it into sedition. A­gainst the former the Apostolick doctrine did proceed by way of censure, that they were not to be acknow­ledged in the Catalogue of those poor that were to be relieved by the Church out of the publick stock, but rather under the title of the [...] disorderly persons, [...] used as thieves (with whom they are here placed) which were to be sold as slaves, forced to labour, and so taken off from their idlenesse and medling with o­ther men's matters. Thus among the Aegyptians idle­nesse was a capital crime; among the Lucani, he that lent money to any idle person was to loose it; among the Corinthians the slothfull were delivered to the car­nifex, saith Diphilus. Another higher then this there was, of undertaking to have the charge of those that do not belong to them; a fault which at this time was very observable among the Jewish Zelots, who pre­tending to and promising themselves a perpetual im­munity from all power of men (as the onely children of God, which were not therefore to be under any man, particularly under Heathens, but to enjoy an [...] or immunity) would force all men to join with them against the Romans, that is, against the publick peace, calling themselves the [...] benefa­ctors and saviours of the nation, and plundering all that would not be as active and seditious as themselves. Such as these were very rife at the time of writing this Epistle, and might justly be here ranked with thieves and murtherers, being most eminently both of these, under pretence of zeal to the Law, and making all men perform their duty.

h Note: [...] V. 17. For the time—] The [...] here will most con­veniently be joined with the [...], v. 16. as the matter of the Christians joy, and occasion of his glo­rifying God, that this is the season of judgments be­ginning at the house of God. For there being two parts of God's [...] or judgment, the one tolerable, the o­ther intolerable, the one for advantage of the sufferer, the other for the greatest disadvantage, the one here called [...], [...] the beginning, or [...], first part, of the judgment, the other [...], the end, or tail of it, the one assigned to pious men▪ the [...] house of God, the other to the impious, obdurate, [...] disobedient (see c. 3. g.) it must needs be look'd on as an happy condition, and that which is matter of joy and not of sorrow to any, that they have their part in the former of these, and not in the latter of them. What the [...] the end here is, may perhaps be questioned, whether any vengeance in this life, or that greater in another life. But the answer is easie: it be­longs primarily to the vengeance that here should light upon the obdurate Jewes, their utter excision now ap­proaching, styled [...] the end of all things, [...] v. 7. in comparison with which the persecutions that now fell on the persevering Christians from their hands were very light and supportable; but this not to ex­clude, but to be the entrance on that sad arrier, the dregs of that bitter cup in another world. What is here addded of the [...], the righte­ous scarcely escaping, is thaken from Prov. 11. 31. where that which is in the Hebrew [...], and is from thence rightly rendred by our English, be­hold, the righteous shall be recompensed on the earth, is by the Septuagint (by mistake, as it is probable, of [...] for some other word) rendred [...], [...] the righteous hardly (that is, not without some difficulties and persecutions) escapes; where, as the re­compence on earth, which the righteous meets with, is the punishments and afflictions which befall him in this life, so the [...] saved▪ [...] must be the temporal pre­servations here, or immunity from afflictions, and [...] hardly saved, his bearing some sharp pun­gent part of them, but those not comparable with that other part of God's cup of trembling, which expects the ungodly both here in a remarkable destruction, and in another world.

CHAP. V.

1. THE Elders which are among you I exhort, who ama fellow-elder, [...] also an elder, and a witnesse of the sufferings of Christ, and also a partaker of the glory that is ready to be [...] shall be revealed:]

Paraphrase 1. The Bishops of your several Churches (see note on Act. 11. b.) I exhort, who am my self employed here at Rome to govern the Church, one that attended Christ at his crucifixion, and was also at his Transfiguration present at that discourse concerning the glory that should be consequent to his death (see 2 Pet. 1. 16.) the re­markable destruction of his crucifiers, and deliverance of his faithful disciples (see note on 2 Thess. 1. 6.)

2. Feed the flock of God which is among you,governing it [...] taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;]

Paraphrase 2 Take care of your seve­ral Churches, and govern them, not as secular rulers by force, but as pastors doe their sheep, by calling and going before them, (Psal. 80. 1.) that so they may follow of their own accord; nor out of consideration of the gain which may be made by receiving the contributions of the Church put into your hands, as secular rulers again make gain of their government, but so ruling them that they may obey your doctrine and example chearfully;

3. Neither note a ashaving dominion over your charges being lords over God's note b heritage, butbecoming [...] being ensamples to the flock.]

Paraphrase 3. Not making those ad­vantages of them that are un­der you which the Procurators or secular governours doe of their Provinces, but contenting your selves with the portion be­longing to you, and walking Christianly and exemplarily before them.

4. And when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away.]

Paraphrase 4. And when Christ, which is your ruler and governour, as you are rulers of other men, shall come to judgment, you shall assuredly receive from him a crown, which is not made of such fading materials as those in the Olympick games, but one that fadeth not, a crown of glory (see note on 1 Cor. 9. 25.) a re­ward of your good (that is, eminently good) work, or office, 1 Tim. 3. 1. See note a.

5. Likewise ye younger, submit your selves unto the elder: yea,or, all of you toward one another put on hu­mility, for the King's MS. leaving out [...] reads [...] all of you be subject one to another, andput on as your badge be note c clothed with humility; for God resisteth the proud, and giveth grace to the humble.]

Paraphrase 5. And in like manner all inferiours must live obedient­ly under their Bishops, and so must all of you be subject to those that are set over you (see note on Jam. 5. h.) putting on humility as your badge; Or, and so must all of you put on humility as your badge: For God, saith Solomon, setteth himself against the haughty and disobedi­ent, but is very favourable to the meek and obedient.

6. Humble your selves therefore under the mighty hand of God, that he may exalt you inor the sea­son of visitation, for the Kings MS. reads [...] due time:]

Paraphrase 6. Submit your selves therefore in all obedience to all those that are placed over you by God, that he may in that great season of retributions, both here in the time of visi­tation (see note on c. 2. 9.) and hereafter in the day of doom, exalt and reward your humility.

7. Casting all your [...] solicitude care upon him; for he careth for you.]

Paraphrase 7. And whatsoever diffi­culties ye have to wrestle with, be not anxiously solicitous about them, but referre all to God's guidance, either to avert or en­able you to support, for he hath a particular care of you, and will not let any thing befall you, which is not really best for you.

8. Be sober, be vigilant, because your adversary the devil, as a roaring Lion, wal­keth about seeking whom he may devour:]

Paraphrase 8. Observe carefully all the rules of sobriety and vi­gilance, or diligence; for the devil, that upon all occasions indicteth and accuseth you before God, is alwayes watching advan­tages to get you into his power and reach, and useth all means to that end, as a Lion doth roaring, to fright and amaze, and so catch his prey:

9. Whom resistfirm by faith [...] stedfast in the faith; knowing that the same afflictionsbef [...]ll your bro­therhood which is in the world [...] are accomplished in your brethren that are in the world.]

Paraphrase 9. Whose temptations can bring you no hurt but by your yielding to them, and therefore it concerns you to resist him with all constancy and fidelity, making use of the shield of faith, Ephes. 6. 26. to repell all his assaults, that being the tryed instrument of overcoming the devil as well as the world, 1 Joh. 5. 4. and for your encouragement to constancy, you cannot but know that you are not the only sufferers in the world, but that the Christians at Rome, v. 13. and in other places, suffer in the very same manner that you doe.

10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while,himself restore you, [...], or, shall himself re­store, for the Kings MS. reads [...] make you perfect, stablish, strengthen, settle you.]

Paraphrase 10. But the same God of all mercy and consolation, who, by revealing Christiani­ty to you, hath advanced you to a capacity and (if you be not wanting to your selves) to the possession of his eternal glory through the sufferings of Christ, by his special providence restore you to a peaceable quiet condition of serving him, after there your dispersions are over (see note on 2 Cor. 13. c.) and by that means confirm you to hold out to the end.

11. To him be glory and dominion for ever and ever. Amen.]

Paraphrase 11. And his holy name be for ever blessed and magnified by us all. Amen.

12. By Silvanusa brother faithful to you [...] a faithful brother unto you, (as I suppose) I have written briefly, exhorting and testifying that this is the true grace of God whereinye have stood [...] ye stand.]

Paraphrase 12. I have written this short Epistle to you by Silva­nus, I take it, a worthy and faithful person, perswading you thus to persevere, and assuring you that this which I now preach to you is that faith which was at first received and believed by you, wherein ye have continued so long.

13 The Church that is at Babylon note d your fel­low-chosen elected together with you, saluteth you, and so doth Marcus my son.]

Paraphrase 13. The Church which is at Babylon (that is, Rome, parallel to Babylon in many things) which is your partner in the faith, saluteth you, and Marcus one of my first converts, or children in the faith.

14. Greet ye one another with a kisse of charity. Peace be with you all that are in Christ Jesus. Amen.]

Paraphrase 14. Let that kisse, the token of charity, be from me begun to you all, (see Rom. 16. c.) I salute and wish all prosperity to all the Christians among you. So be it.

Annotations on Chap. V.

a Note: [...] V. 3. As being lords] [...] is [...], saith Phavorinus, to have and exercise dominion. What this is, wil appear by that place of the Gospel, Mat. 20. 25. where 'tis explained by the practice of the hea­then rulers, Kings or Emperors over them, who doe [...], [...] and [...] (both to the same sense) act as [...] lords, masters of their people; and that not only by dominion over their persons, but over their e­states too, so far as to maintain all their state out of the peoples purses by way of tribute and taxes. This is the meaning of [...] there, [...] ver. 28. to be served or benefited by their subjects, the same that [Page 806] Xenophon means by [...], Praef. to [...]. being profited by them: andStob. p. 486. Callicratides the Pythagorean in his book of the felicity of families, in­timates the same by his definition of despotick govern­ment, [...], that which respects the rulers own profit, and not the subjects. For this is the manner of the Kings of the nations (and consequently will be so of their King, if they will have one) 1 Sam. 8. 11. to receive tributes and the like from their subjects, and to be maintained by them in all their splendour and greatnesse that be­longed to them, all the pomps and expences of their fa­milies and courts being fetched out of their subjects purses and persons. Which consideration would, saith Samuel, make them think their present estate under the [...] (being governed by God immediately) much better to them, v. 18. And that is the meaning of the [...], to behave themselves after the manner of these, to use their power in order to their own profits and greatnesse (like those Neh. 5. 5. where the word [...] is used.) And this is here forbidden the gover­nours of the Church, they may not make this their manner of ruling, to exercise this power over their flock, but to give them examples of all kind of Christian ver­tue, and so neither to be [...] strikers, [...] imperious, masterly persons, ruling roughly and harshly, and in ostentation of their power, nor [...], [...] covetous, griping, making advantage of Ecclesiastical power to squeez gain out of men. Which two things are so se­verely interdicted the Ecclesiastical ruler, 1 Tim. 3. 3. & Tit. 1. 17. and perhaps are intended here also, v. 2. the first by [...] not forcibly, [...] in an Active sense, not using violence toward the flock, and the latter by the [...] not making filthy gain, that is such as the use of their power over the flock brings them in, o­ver and above that proportion which by the Church is allotted for their maintenance.

b [...] Ib. Heritage] [...] may here be the several pro­vinces over which each of the Governours (men­tioned together in the Plural v. 1.) are placed. So Act. 1. 25. [...], the lot of ministry and Apostleship, is that charge or portion assigned by lot to Matthias, whither he was to goe and officiate and preach the Gospel: From which division then made among the Twelve at their setting out on their travails to plant the Gospel, they and all others or­dained by God to be Apostles or Bishops, had after­ward their provinces to govern, [...] [...] and [...] to rule as Pastors and Bishops, v. 2. when they were converted to Christianity: As among the Romans, the Province which such a Proconsul was to administer or govern, was his lot or [...], according to which [...] in Phavorinus is rendred [...] Lordship. In relation to these Provinces among the Romans, over which Procurators, or Praetors, or Proconsuls were set, or to which they were advanced, as to a Magistra­cy or preferment, and raised great wealth there from their Provinces (as Cicero tells us of Verres and the Praetor of Sicilie) it is, that here the Apostle commands the Bishops not to bear rule as they do over their Pro­vinces (that is, by force, and with griping and squeezing wealth out of them, that is [...], and [...], and [...], see Note a.) but to rule them as Pastors do a flock, going before, and so condu­cting them, [...] which is here the meaning of [...] becoming examples of the flock, after the man­ner of the sheep in those parts, where the Pastor going before, the sheep hear his voice and follow him, and that, as it is here, [...] and [...] willingly and chear­fully.

c [...] V. 5. Clothed] What [...] signifies, is parti­cularly set down by Julius Pollux, [...]. l. 4. c. 18. in these words, [...], Upon the servants coat is added a little white garment called by this name; by which it appears to be a habit peculiar to servants, and by what Hesychius and Phavorinus say, ( [...], it signifies being bound, and again [...] a band,) it appears to be some kinde of girdle or belt; and agreeably Hesychius and Phavorinus explain [...] by [...], an Aegyptian girdle. This as it is a belt, or girdle, is an embleme of obedience, and much more so as that girdle was proper to servants; and so 'tis here used by the Apostle to denote humility to those that are placed over them, as their badge by which they may be known to be servants of Christ. That it is no barbarous word, see Photius Epist. 156. who cites out of Epicharmus [...], and [...] out of Apollodorus, [...], I girt it upon me: which agrees with the notion of a belt which we have given of it.

V. 13. Elected together] [...] to chuse and [...] to call or cull out, are in effect all one, and agree­ably [...] chosen, and [...] Church, are so too, no­ting the society and assembly of Christians, as they are separate from the world, and in that respect said to be called, or picked, or culled out of it. Thus I suppose the word is used in Ignatius's Epistle to the Trallians, or by the interpolator, if that be not the original read­ing, where speaking of Bishops he saith, [...], Ecclesia non est coetus evoca­tus, aut peculiaris, that is, in effect the Church is not a Church of such as it ought: And so it must be under­stood by those words which follow in Videlius's copy; and if they were not written by Ignatius, seem to be a Scholion to explain them, and as such, to be added to them, [...], not a collection of Saints, not an assembly of pious men. And then [...] will signifie that Church which was planted together with them, [...] their sister-Church; see Note on 2 Joh. a. That S. Peter was now at Rome when he wrote this Epistle, in the second year of Clau­dius, is collected by Baronius, and accordingly [...] here will be resolved to signifie Rome, (see Euseb. l. 2. c. 14. and Jerom. De Scriptor. Eccl. in Marco) so called, either [...], because of the great splen­dor of that city, saith OEcumenius, or else because of the great confusion of Idolatry which S. Peter found there, (see Rev. 18. Note a.) And so the Church in Ba­bylon, the Christians in that heathen city of Rome.

THE note a SECOND EPISTLE GENERAL of the A­postle: for the copies ordinarily read [...] OF PETER.

a [...] THat this second Epistle of S. Peter was not at first received in the Church of Christ with so universal an agreement and consent as the former, may be concluded from Eusebius and others of the Antients. But that either it was not received into the antient Canon, or not acknowledged to be written by that Apostle, is the too hasty affirmation of some few later writers. For the confirming of which, because the posthumous Annota­tions of the most learned and judicious Hugo Grotius (a person which hath deserved so extremely well of this last age) have offered a special argument, it will not be amisse briefly to consider it. It is this; Peter, as all know, died under Nero; but this Epistle, as it is there suggested, at least the third Chapter of it, was written after the destruction of Jerusalem. This is attempted to be thus proved: because no Christian ever believed that the end of the world would come till after the destruction of the Jewish state (but that soon after that it would come, was the opinion of many;) whereas, saith the objection, the writer of this Epistle arms his readers with patience in expectation of the last day, if it came not so soon as they expected. Hereupon the conclusion there is, that Simeon, the Bishop of Jerusalem next after James, is probably to be deemed the writer of this Epistle, who lived after the destruction of Jerusalem, till Trajan's time, and then was crucified. To make this good, these inconveniences are presently foreseen, which this opinion must necessarily fall upon. One from the beginning of the Epistle, where he is styled Simon Peter, (which cannot belong to Simeon Bishop of Jerusalem, who was not called Peter) and [...] Apostle of Jesus Christ, which as little belongs to Simeon, whose pre­decessor James in his Epistle styles himself no more then [...] a servant of Jesus Christ. A second from c. 3. 15. where he calls the Apostle Paul [...], our beloved brother. To these inconveniences the onely expedient that is there offered is this conjecture (Puto titulum fuisse, &c.) that the word [...] Peter should be left out in the Title, and so likewise the word Apostle, and so the form be reduced to that of James and Jude, [...], Symeon the servant of Jesus Christ; and so likewise that the words rendred, our beloved brother, were not in the antient Copies. But of this there is not pretended any colour of authority from any antient Copie, but onely, Credo it a comperturum si quis antiquiora quàm nos habemus Epistolae hujus exemplaria invenerit I believe that he which shall meet with more antient copies then those which we now have, will find it thus. Which as it is an acknowledgment that no copie which we now have favours this conje­cture, and so that it is deprived of all authority or probable ground, so it is an evidence of the infelicity and great injury done to learned men, whose notes and all their most sudden conjectures, which never past the Au­thors review, or second, maturer thoughts, are indifferently put together, and set out by others after their death. For it is not imaginable that that most judicious learned man, who was so great a master of reason, and so sel­dome or never assumes to put off any opinion of his own upon his own Puto and Credo, thoughts and beliefs, or conjectures, should thus leave out words and expressions upon his own phansie, without any pretence of any one Copie to assist him. This will be yet more strange, if it be remembred first, that ch. 3. 1. this is said to be a second Epistle, written much to the same purpose with the former, which is very agreeable to S. Peter's being the Author of it, the former being wholly bent to fortifie the Christian sufferers in their constancy against the baits and seductions of the Gnosticks, but can no way be competible to Symeon the Bishop of Jerusalem, of whom no records of those times tell us that he ever wrote any, and of whom it is not by those Annotations pretended that he wrote two Epistles. Secondly, that ch. 1. 16, 17. there is a whole passage which cannot possibly belong to Bishop Symeon, but signally doth belong to the Apostle Peter, that of having been on the holy Mount with Christ, and hearing those words, This is my beloved son, &c. which certainly belongs to the Transfiguration, Mat. 17. where only Peter and James and John were present with Christ. And it is as strange, which on those verses is said in those Annotations, first, that these words must not be referred to the Trans­figuration on Mount Tabor, but to that other passage, Joh. 12. 28. (whereas H. Grotius in those Annotations (which are known to he his) on Mat. 17. distinctly applies the words to that on Mount Tabor.) And second­ly, that when the voice Joh. 12. 28. was in the other words, [...], I have glorified, and will glorifie again, it is there suggested, that the words, This is my beloved son, &c. were put in by some scribes who took the Epistle for S. Peter's. For which again there is not the least proof offered from any Copie an­tient or modern: So unhappy are all those conjectures in this matter, and so injurious to him whose name they have assumed to give them authority. 'Tis true, there is some shew of proof offered there, that the phrase, holy mountain, ver. 18. cannot belong to mount Tabor, being used by the Hebr. only for the mount Moriah where the Temple was. But that argument is of small validity, because though Moriah be ordinarily styled the holy mountain, [...] and no other vouchsafed that title by the Jewes, because of God's presence peculiar to the Temple, which gave it the title of holinesse; yet it is certain that other places, where God hath appeared to be present by his Angels, have by the Jewes and God himself been acknowledged and styled holy (as when Moses is commanded Act. 7. 33. to put off his shooes, [...] for the place where he stands is holy ground) and it is evident that that glorious appearance, and cloud, and voice at mount Tabor were evidences of this presence, which might therefore, by analogie with the Sacred style, denominate it an holy mountain. To this purpose it is farther evident that S. Jude ver. 18. speaking of the scoffers that should come in the last time, walking after their own lus [...] cites that prediction from the Apostles of our Lord Jesus Christ, ver. 17. where it is reasonable to believe that this Epistle ch. 3. 3. is referred to, (as indeed a great part of the argument of this Epistle is there made use of:) [Page 808] for in it those very words are met with, (and are not so in any other Apostolick writing) Knowing this first, that there shall come in the last daies scoffers, walking after their own lusts. From all these premises conside­red, it is abundantly clear, that if there be truth in this Epistle, (which they that acknowledge it a place in the Canon, and onely question its being written by S. Peter, cannot well be allowed to doubt of) or if S. Jude say true, then S. Peter was the Author of it: For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed, the title of Simon Peter, the addition of an Apostle of Jesus Christ, the mention of a former Epistle, the having been with Christ on mount Tabor, the being called an Apostle of Christ by S. Jude; all which in all copies stand unmoved, to secure the authority of this Epistle, and to convince us of the Author of it. As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem, &c. it is void of all force. For, (to grant all the former parts of it, that S. Peter died under Nero, that that was before the destruction of Jerusalem, that all Christians expected that destruction before the end of the world;) First, it doth not follow, that if this Epistle were written by Sy­meon, it shall therefore fall to be after the destruction of Jerusalem: for James the first Bishop was put to death, and so Symeon succeeded in that See, 8 years before the destruction of Jerusalem, and 5 years before the death of S. Peter. Secondly, it is not true which is suggested in the argument, and on which one thing all the vali­ditie of it depends, that this Epistle was written after the destruction of Jerusalem. And for the onely proof of that, taken from hence, that the Author of this Epistle arms his readers with patience in expectation of the last day, that is as farre from truth also, there being no word in this Epistle to that matter. One passage there is which referres to the end of the world, chap. 3. ver. 7. but not as approaching or conceived by any to ap­proach: But the other passages of the coming of the day of the Lord as a thief, [...] and the like, belong all to that judgment on the Jewes, expressed in like phrases by Christ, Mat. 24. and by the Apostles in their Epistles, and not to the day of universal doom or destruction of the whole world, (see chap. 3. Note d.) Having thus an­swered the pretensions against the Author of this Epistle, it remains that we inquire of the time of writing it, which by c. 1. 14. may justly be concluded to have been a little before his death, and that in the time of his last danger before his Martyrdome, from the evident approach whereof, or revelation concerning it, he affirms him­self to know that the time of his putting off this his tabernacle, that is, his death, [...], is very suddain­ly to come, very near at hand. That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero, to defend, and comfort, and confirm the Church that was persecuted there, hath been reaso­nably concluded by Chronologers. And in this year, Anno Chr. 67. about the beginning of October, they are both thought to be cast into prison, and soon after put to death. And then this is the most probable time for the writing this Epistle; which being so near the warre, on which followed the destruction of the Jewes, it is evi­dent what occasioned the writing of this Epistle (and S. Jude's, which being on the same subject must be dated about the same time) viz. the confirming the persecuted afflicted Christians in their expectation of that deli­verance which they should now shortly meet with, by the destruction of their persecuters. The certainty of which he declares, as also the reasons of its being thus long delayed, and the undiscerniblenesse when it comes, fortifying them also against the infusions of the Gnosticks, who took advantage of the continuing of their per­secutions so long, and much solicited and assalted the constancy of the afflicted Christians; of whom he therefore warns them, and that by foretelling that they should be soon destroyed also, and all that were corrupted by them.

CHAP. I.

1. SImon Peter, a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith with us,in [...] through the righteous­nesse of God, and our Savour Jesus Christ;]

Paraphrase 1. Simon, by Christ, whose disciple I was, surnamed Pe­ter, and by him after, with others, sent by commission to preach the Gospel, to all the Jews wherever they are dis­persed, (see 1 Pet. 1. 1.) which have received the faith of Christ, (and in that respect are as valuable in Gods sight as we the Apostles of Christ) that faith, I say, whose object is the righteousnesse of Christ our God and Saviour, either as that signi­fies his way of justifying men now under the Gospel (see note on Rom. 1. b.) or as it may note his fidelity and justice in per­forming what he hath promised us in the Gospel:

2. Grace and peace be multiplied unto you through theacknow­ledgmen [...] [...] know­ledge of God, and of Jesus our Lord,]

Paraphrase 2. I salute you, and wish you all that felicity, which I promise my self you will enjoy by the receiving of the faith, and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ:

3. According as his divine power hath given unto us all things that pertain unto life and godlinesse, through theacknow­ledgment [...] knowledge of him that hath called usor, by his own glory, for the Kings MS. reads [...] to glory and note a vertue:]

Paraphrase 3. According as he of his goodnesse, and by exercise of his controlling omnipotent power, hath afforded us all things that pertain to felicity hereafter, or to piety here, by means of our faith, and profession or acknowledgment of Christ, who hath revealed himself unto us, and called us into his school, by most convincing arguments of his authority and mission from heaven; first by that glorious act of the holy Ghost's descending upon him, and the angel say­ing from God [This is my beloved son, in whom I am well pleased,] (For that that is the meaning of the word Glory, see note on Mat. 3. k. Rom. 9. c.) secondly, by his miracles which he did among men here, and by his Apostles ever since:

4. Wherebyhave been given [...] are given unto us exceeding great and precious promises; that by these youmay might be partakers of the divine nature, having escaped the note b corru­ption that is in the world through lust.]

Paraphrase 4. By which two, as evi­dences and engagements of the truth of them, huge pro­mises have been made over to us of a most glorious and valuable nature, on purpose to allure and attract you to all divine pu­rity, by receiving the faith of Christ, and forsaking that abominable course of unnatural lusts, and other like sins, which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity, (see note on c. 2. a.)

5. And to this purpose [...], or, And you therefore, for the Kings MS. reads [...] And besides this, giving all diligence, add to your faith vertue; and to ver­tue note c knowledge;]

Paraphrase 5. In respect of whom it i [...] necessary that you be very careful and diligent, that constancy, courage, perseverance (see note a.) be superstructed on your profession of the Christian faith; that knowledge of mysteries be joyned to that courage, and that it supplant it not;

[Page 809] 6. And to knowledgecontinence [...] temperance; and tocontinence temperance patience; and to pa­tience godlinesse;]

Paraphrase 6. That strict continence be one thing that accompa­nies that knowledge; then to that continence, in avoiding the pollutions of the flesh, to which the Gnosticks would seduce you, under pretence of mysterious knowledge; and a chearful patience, or resolution of bearing whatsoever may fall on you from the enemies of your profession, whether Jews or false heretical Christians; to that patience, piety and frequen­ting of the publick service of God, not giving over the assembly, as some of the Hebrews did, Heb. 10. 15. to avoid perse­cution;

7. And to godlinessekindnesse to the bro­thren [...] brotherly kindnesse; and to brotherly kindnesse cha­rity.]

Paraphrase 7. Then to your piety, kindnesse to all your fellow Christians (contrary to the fiery contentions and factions among them, caused by the Gnosticks;) and to that kindnesse to your fellow-Christian, perfect charity to all men, even your enemies and persecuters.

8. For if these things be inor present to you, for the King's MS. reads [...] you and abound, they make you that you shall neither be slothful [...] barren, nor unfruitfulunto the acknow­ledgment [...] in the knowledge of our Lord Jesus Christ.]

Paraphrase 8. For the practice of these vertues, especially if they be in you in any eminent degree, will render you good and faithful servants of Christ, and such as becomes your Christian profession.

9. But he that lacketh these things is blind, and cannot see far off, and hath forgottenthe puri­fication of his former sins, [...] that he was purged from his old sins.]

Paraphrase 9. And he that falls back into any of those sins, con­trary to those vertues, is like a purblind man that cannot see things that are at a distance from him, thinks (through this fault in his eyes, or forgetfulnesse in his understanding) that Christianity may give him liberty and licence, (as the Gnosticks say it doth) whereas it was not long ago that Christianity call'd him out of these pollutions, and wrought this purification upon him, which is directly contrary thereunto.

10. Whereforebrethren, be ye the more dili­gent, [...] the rather, brethren, give [...] diligenceor by your good works to make your consolation and election firm, for the King's MS. reads [...] to make your note d calling and election sure: for if ye doe these things, ye shallby no means miscarry [...] never fall:]

Paraphrase 10. This, brethren, must oblige and engage you to all care and diligence to make God's mercies in calling you to be Christians, and designing you deliverances, effectual to you. This must be done by your vi­gilancy over your selves, that you relapse not into those former sins from which you came out at your conversion to Christ: which if you do, you shall never miscarry, or forfeit that great benefit of being Christians, and of being that remnant that should now be delivered, when the rest of the Jews that believe not shall be destroyed.

11. For so an entrance shall be ministred unto you abundantly into the ever­lasting kingdome of our Lord and Saviour Jesus Christ.]

Paraphrase 11. For by this means you shall be capable of being the men of which the kingdome of Christ shall be made up, that kingdome which begins in the vengeance executed on the unbe­lieving impenitent Jews, and in delivering the believers, and shall last most gloriously for ever in subduing of enemies, and delivering of disciples.

12. Whereforeor, I will put, for the King's MS. reads [...] I will not be negligent to put you alwaies in remembrance of these things, though ye know them, and be established in the present truth.]

Paraphrase 12. The vastnesse of your concernments herein makes me thus solicitous to incul­cate these things unto you: not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdome here on earth, viz. by coming in vengeance on the obdurate, and delivering the constant persevering Christians; for I am sure you have been taught it over and over again, and sufficiently instructed and satisfied in the truth of it.

13. But [...] Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance:]

Paraphrase 13. But I think it not a­misse, as long as I live in this world, or in this flesh, to be your remembrancer, and refresh these notions, stir up that knowledge which is already in you:

14. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.]

Paraphrase 14. Knowing that the time of my dissolution now sud­denly approacheth, according as Christ, when he foretold of some that should survive this coming of his to the destruction of the Jews, (which now I speak of) gave an intimation to me that I should not, Job. 21. 18, 22. and positively affirmed that I should be crucified, as ere long I expect to be.

15. But [...] Moreover I will endevour that you may be able after my decease to have these things alwaies in remembrance.]

Paraphrase 15. And therefore I being to dy before this comes to passe, but many of you likely to live to see it, it is my duty and purpose by this Epistle to fix it in you, that when I am dead and gone, you may remember this certain truth of Christ's kingdome, and coming to destroy the Jewish unbelievers and cru­cifiers, and to preserve and rescue the believers among them (see c. 2. 9.)

16. For we have not followed cunningly-devised fables, when we made known unto you the power and note e coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.]

Paraphrase 16. For they are not phan­sies or deceivable arguments upon which we have groun­ded this doctrine concerning Christ's coming in power to the destruction of his enemies, and rescuing of believers, but the very things which we saw adumbrated, and heard discoursed on by Moses and Elias (see note on Mat. 17. a. and Luc. 9. 31. note c:) when I and James and John were with Christ on Mount Tabor, and saw the Majesty that was instated on him at his trans­figuration, Mat. 17.

17. Forreceiving he note f received from God the Father honour and glory, when there came such a voice to him from themagnifi­cent [...] excellent glory, This is my beloved Son in whom I am well pleased.]

Paraphrase 17. For at the time of his receiving that Majesty from the Father by way of vision, foretelling what should soon be instated on him, there was a voice which came out of that shining cloud, Mat. 17. 5. and with it these words, Thou art my beloved Son, &c. which signified God's design of instating the kingdome on him.

18. we also heard, [...] And this voice which came from heaven we heard,being [...] when we were with him in the holy mount.]

Paraphrase 18. And I also with James and John heard this voice which came out of the cloud, Mat. 17. 5. being then with him on that mount, where he was transfigured, and which by the evident presence of God by his Angels there became an holy place: see note on the Title of this Epistle.

[Page 810] 19. And we have a more firm pro­phatick word, [...] We have also a more sure word of prophecie, whereunto ye do well that ye take heed, as unto a light that shineth in a darke place, until the day dawn, and the note g morning-star day-star arise in your hearts:]

Paraphrase 19. And beside these ad­umbrations by way of vision in the mount, we have many prophecies in the Old Testament concerning this matter, v. 12. of the destruction of the Jewes, and preserving of a remnant, which together with Christ's predictions Mat. 24. are yet a more firm, sure, infallible argument to us then any other. And 'tis well done of you to study and observe these prophecies, which may stay your hearts in this state of affliction and persecuti­on, until that day of your deliverance come, or till the forerunners of it, Luk. 21. 28. begin to shew themselves unto you.

20. Knowing this first, that no prophecie of the Scripture isof their own incita­tion, moti­on, letting loose of any private note h interpretation.]

Paraphrase 20. This being a princi­ple known to all, that no Scri­pture-prophecie is without particular mission and appointment from God; that which the prophets there have foretold being not the suggestions of their own spirits, what they thought good, but what God inspired and moved them to, by his Spirit's co­ming upon them.

21. For prophecy was not any time brought [...] For the prophecie came not in old time by the will of man: but holy men of God spakebeing carried [...] as they were moved by the holy Ghost.]

Paraphrase 21. For none of the pro­phets of any time have under­taken that office on their own heads, or prophesied their own fansies or perswasions, but all the Scripture-prophets have been men called and sent by God on his messages, and inspired and instructed by the holy Spirit of God, every word which they have delivered. And therefore you cannot run any hazard in depending upon that which they have foretold shall come to passe in these, which they called the last, days, Joel 2. 28, 30, 31, 32. and in many other places.

Annotations on Chap. I.

a Note: [...] V. 3. Vertue] The word [...] vertue, beside the ordinary known notion of it for prubity of manners a­mong men, as the generical word that contains all mo­ral and Christian vertues under it, (in which sense it is used Phil. 4. 8.) doth in this Chapter signifie two things, very distant from one another, and both of them differing from this. In this verse it signifies the power of God which he shewed in Christ, especially the mi­racles which he was enabled to work: and so 'tis here joined with the glory; whether the descent of the Ho­ly Ghost on him and on the Apostles (which is ordi­narily called Shechina and [...] glory, [...] see Mat. 3. c.) or whether the glory that shone in his works and do­ctrine be meant by it. [...] So 1 Pet. 2. 9, [...] the vertues (in the Plural) of him that called us out of darknesse into this great light, that is, his mira­culous power, divine actions and words together. But then in the 5th verse of this Chapter, the word seems to have yet a third notion, and belonging there evidently to men, not God, as here, it cannot yet be fitly inter­preted by that word Vertue, which is the general com­prehensive title of all vertues; for many of them are after named, as continence, patience, &c. and required to be superstructed upon this of [...] vertue, which would not be so proper: but it seems rather to signifie (in that notion wherein both the Greek [...] and the Latine virtus are often used) [...], [...] 1 Cor. 16. 13. manhood, courage, or fortitude, in adhering to Christ, Mat. 16. 24. which the Gnosticks, against whom he armes them, would so fain rob them of now in time of persecutions; so as in those verses ofin Bellero­phon Euripides,

[...]
[...].

Fortitude is very usefull against afflictions, a man may shew virtue in his death. For there fortitude and vir­tue are all one. And so to their virtue or courage they must adde knowledge, that is, that true Christian knowledge, [...] to which their [...] know­ledge falsly so styled was opposed; and to that, continence, [...] contrary to their uncleannesse and filthy­nesse; and to that, perseverance, &c. just as 2 Cor. 6. 6. after patience in afflictions, ver. 4. and purity, is [...] knowledge: which again that it is set opposite to that pretended of the Gnosticks, see the Context there, and Note a. on that Chapter.

b Note: [...] V. 4.Corruption] [...] corrumpi signifies some­times to be debauched to sin, particularly, and in the most eminent manner, to those sins against nature, abo­minable heathen lusts: [...] so 2 Cor. 7. 2. [...] we have corrupted no man, seems to relate to those false teachers, the Gnosticks among them, who did thus corrupt and seduce their disciples. Agreeable to which is that speech of Heraclitus in his Epistle to Hermodo­rus, [...], With whom have I accompanied in adultery, in murther, in drunkennesse, in corruption, or pollution? I corrupt, I wrong no man of them all. Thus was So­crates accused [...], as a deceiver, a debaucher, corrupter of youth; and this the summe of his accusation, [...], he wrongs and corrupts the young men. So in a narration of Hippolytus inLausiac in hist [...] Palladius, of a Christian Virgin put by the tyrannical Judge into a bro­thel-house, the debauch'd young men strait came, [...], to company with her for corruption, that is, to commit all filthinesse with her. And so after he that freed her from that house is said [...] to have deli­vered her from this dishonourable or vile corruption. And so c. 11. 3. [...] So perhaps [...], Rev. 11. 18. corrupting the earth, see Note c. So Ephes. 4. 22. the old heathen condition is called the old man, [...], [...] corrupted ac­cording to those lusts of deceit, that is, the unnatural lusts of the heathen world, then brought into the Church by the false teachers, the Gnosticks. So Jude 10. [...], [...] in these they are corrupted, no­ting their corrupt practices contrary to nature. Thus [...] in Ignatius Epist. ad Ephes. is by the Tran­slator rendred Masculorum concubitores, and by He­sychius [...], and so [...] in the Epistle of Barnabas, in this sense, so vulgar in other Authors. And thus it clearly signifies in this place, (and others of this Epistle) having [...] in lust added to it, and [...], that is in the world, referring to those unnatural Gentile practices. So [...] corruption c. 2. 12. is all unnatural filthinesse; see Note on Rom. 8. 1. and Note on 2 Pet. 2. b.

c Note: [...] V. 5. Knowledge] The true notion of the word [...] knowledge in this and many other places will be best discerned by observing that the word is used 1 Cor. 12. 8. as a peculiar [...] or gift of the Spirit (see Note on 1 Cor. 1. c. & 1 Pet. 3. c.) and signifies the understanding of the word of God, that is, the Scri­ptures, in the diviner and more mysterious sublime sense, such as the Judaizing Gnosticks pretended to have an abstract of, Rom. 2. 20. [...] called there [...], such as to which the Jews pretend in their Cabala. So again c. 13. 2. [...] where [...], all knowledge, is the same with [...], know mysteries precedent, [...] and differs from [...], all faith, in this, that [...], [...] all knowledge, is that more subtile mysterious understanding of the Old Testament, and [...], all faith, is all kind of Christian faith, even that that hath the gift of miracles annexed to it. So again ver. 8. [Page 811] where 'tis mention'd as an extraordinary gift, and join­ed with tongues and prophecyings; so c. 14. 6. re­velation, knowledge, tongues, prophecie: and from thence it comes to signifie [...] the more exquisite knowledge of Christ and the mysteries of the Go­spel, as Col. 2. 3. the hidden treasures of knowledge; which is also intimated by [...], the key of knowledge, Luk. 11. 52. that knowledge which is lock'd up. So Rom. 11. 33. [...], the knowledge of God, of which there was such a [...] profundity, [...] and chap. 15. 14. [...] the knowledge of all mysteries. That this is it that is spoken of 1 Cor. 8. 1. appears by that which is affirmed of it, [...] that it doth [...], puffe up, for so knowledge of mysteries is of all things most apt to doe. So ver. 10. that knowledge which another looks on in thee with that reverence, and on occasion of which he, being not able to discern so subtilly, comes to sin and perish by reason of thy having and using it, v. 11. [...] So 2 Cor. 4. 6. the knowledge of the glory of God in the face of Jesus Christ, that is, the understanding of that great mysterie wherein God exhibited himself to us in the person of Christ incarnate. So when we read [...] abounding, or [...] excelling joined with it, Ephes. 3. 19. and Phil. 3. 8. From these no­tions of the word it is that the Gnosticks of those times took their names, pretending to all secret mysterious understanding of the Old Testament, and grounding all the filthy passages of their doctrine upon several places so interpreted by them after their own polluted phansies, as may be seen in Epiphanius. This is men­tioned by the Apostle under the title of [...] knowledge falsly so called, [...] 1 Tim. 6. 20. by them called [...] knowledge, and the [...] know­ing persons, but, saith he, [...] very falsly so styled by them, and so 'tis acknowledged by Theophy­lact. And according to this it is that the Apostle Bar­nabas in his Epistle (those fragments of it [...]hat are come to us) setting himself distinctly against these Gnosticks, that out of the mystical interpretation of the Old Te­stament brought in many damnable doctrines, (not only the necessity of continuing Circumcision, &c. but the lawfulnesse of all abominable unnatural filthinesse, and withall the denying of Christ's coming really in the flesh) sets up another [...], or mystical expo­sition of the Old Testament, and in that whole Epi­stle interprets many places of Scripture to the maintai­ning of Christianity against them. And hence I con­ceive it is that in this Epistle, which is so wholly de­signed as an antidote against the Gnosticks (as the Epi­stle of S. Jude also is) and particularly against their abominable filthy practices, the word [...] know­ledge is used, not for that [...] of gift of mysterious knowledge, but for the true saving Christian know­ledge, in opposition to that pretended to by the Gno­sticks, and therefore it is here encompassed with virtue on one side, meaning by it courage and constancy in the Faith (see Note a.) so opposite to their doctrine of compliances, and [...] continence on the other side; and the adding of these one to another, courage to their faith, and continence to their [...] knowledge, is by him advised to, on purpose to testifie and demon­strate their having forsaken the [...] ver. 4. those abominable lusts, [...] so used in the hea­then world, and brought into Christianity by the Gno­sticks.

d Note: [...] V. 10. Calling and election sure] What is meant by [...] calling, hath been said at large Note on Mat. 20. c. the mercy of God in making them Christians; and so what by [...] election, [...], Note on 1 Pet. 2. c. that peculiar favour of being the remnant to whom the promises of deliverance belonged, and in whom they should be fulfilled, when the rest of that people, remaining obdurate in their sins, should be destroyed. All the difficulty remaining is to determine what is meant by [...], [...] to make either or both these firm, or sure. And first, that this referres not to the as­saring our selves of either, that is, to our being confident that we are called or elected, to our acquiring any cer­tainty of belief or firmnesse of hope in our own minds that we are in the favour of God, which is ordinarily styled certitudo subjecti, the certainty of the subject, may appear by this, that there is in this verse no menti­on of either faith or hope, or any thing in us, but only of calling and election, which are acts of God's favour without and concerning us. The King's MS. reads it indeed with some change, [...], by your good works to make consolation and election firm to you, where consolation doth more sound to that sense then calling could doe. But of that reading it is observa­ble, first, That the antient Latine, that appears to have read the first part of it as it is in the King's MS. [...], by goods works, doth not acknow­ledge the latter, but retains [...] calling, with the o­ther ordinary Copies; secondly, That the word Cal­ling is oft in other places joined with Election, but Consolation never, which is a farther prejudice against this reading; thirdly, That if [...] consolation were retained, yet it must necessarily signifie that con­solation as it is afforded by God, not as it is in us, his real goodnesse to us, not our apprehension of it, so that it may agree with [...] election, which we know is God's electing or preferring of us, or the fa­vour done to us by God, without any intimation of our apprehensions. Secondly, this phrase cannot refer to the promises of God, so as to signifie our making them sure or firm, for they are certainly and immuta­bly so already, and it is God, not we, that is to make them so, by performing them to us. It remains then that by this phrase [...] to make firm, must be meant that which through the grace of God is in the Christians power by care and diligence to doe, viz. to qualifie themselves with a capacity of receiving the benefit and fruit of these mercies and favours of Christ, to remove the hindrances which will keep them from being actually beneficial to us, and so to render them firm, that is, effectual to the good of our souls. And all the promises of God being conditional, and our performance of that condition being from us requi­red, that the favours of God bestowed on us, his cal­ling and election, may be effectually such to us, real­ly for our advantage, not our woe, the only way to make them effectual to us is our discharging our parts, performing the condition; and to this it is that our di­ligence is here required, which cannot be available in any thing else. That this is the meaning of the words may appear by the like phrase, [...] Rom. 4. 16. [...], that the promise may be firm to all the people, which no way re­ferres or looks to their confidence or perswasion of it, nor to the firmnesse of the promise only, but to the benefit and fruit and effectualnesse of it to them: so Rom. 15. 8. Christ became a minister of the circumci­sion for the truth of God, that is, to make good God's promises to the Jews, [...] [...], to make the promises of the fathers firm, that is, effectual, to exhibit and perform them to them. So Heb. 2. 2. If the word which was spoken by Angels, that is, the Law given to Moses be firm, that is, were per­formed, failed not of the effect, (without any reference to their perswasion of it,) for so 'tis expressed by what follows, and every trangression and disobedience recei­ved a just reward, that is, the breaches of that Law were actually punished. And accordingly here their diligence in making their calling and election firm, is taking care that the mercies of God toward them in calling, and chusing, or preferring them before others, may prove effectual to them, that is, that they may [Page 812] obtain that benefit which was designed them by God in these mercies, and which they certainly shall obtain if they perform what is required of them. Thus in a like phrase, [...] to apprehend, or lay hold on, eternal life, 1 Tim. 6. 12. is but the interpretation of, fight the good fight, going before, the only way to the ob­taining of that [...] or reward (like that in the Olympick games) which is given to none but con­querors, being the contending [...], according to the laws of the agones, fighting and overcoming, which is express'd Phil. 3. 12. by [...], I pur­sue, or run, if so be I may obtain.

e Note: [...] V. 16. Coming of our Lord] That [...] the coming of Christ signifies the remarkable destruction of the impenitent Jewes, and deliverance of the belie­vers among them, hath been often shewed (see Note on Mat. 24. b.) and particularly that 'tis called his coming with power, Mat. 24. 30. that is, as a King or mighty person. Agreeably to that is here the power and coming of our Lord Jesus Christ, [...] [...], in this sense of his coming to discriminate be­tween the persecuters and disciples, so that one should be taken, and the other left, Mat. 24. 40. the obsti­nate obdurate Jewes to be utterly destroyed by the Ro­man Eagles as by Christ's executioners, and the faith­ful among them delivered out of that ruine. And to that doth the Context here, and almost all the rest of this Epistle, direct those words; see ch. 3. 1, and 4. All the difficulty will be, how that which here imme­diately follows, [...] but were eye-witnesses of his majesty, can belong to this particularly. To which I answer, that the word [...] is there set to expresse that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor, at which Peter was present as an [...] or eye-witnesse. [...] This is clear from v. 17. by the voice that came out unto him from the magnificent glory (that is, from that splendid cloud, Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of an­gels, called his glory, Luc. 9. 31, 32.) This is my be­loved son, &c the very passage that is there mentioned. Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of (a kind of parable to express) this coming of Christ in this glori­ous manner against his crucifiers, and for the rescue of all persevering disciples. This appears by these two cir­cumstances; first, by the passage immediately prece­dent (with which the story of the Transfiguration con­nects in all the three Gospels where 'tis mentioned,) viz. that he that will save his life, that is, forsake Chri­stianity, to avoid the present pressures, shall lose it, that is, shall be destroyed in that [...] but he that will lose his life for Christ's sake, that is, venture the utmost danger rather then fall off from Christ, shall find, or save, it, that is, be thus delivered, at Christ's coming to execute vengeance on those persecuters: which are the very words again used by Christ in the descri­bing of that coming of his to the destruction of the Jews, Luc. 17. 33. And farther, that he that shall be ashamed of Christ, of him shall Christ be ashamed, when he shall come in his own glory, and his Fathers, and the holy An­gels, that is, when he comes in this kingdome of his (not onely at the day of doom but) peculiarly within the space of the life of some by-standers, as all the Gospels agree in that place, and as at another time Job. 21. Christ saith particularly of S. John, who lived to see it. Of which that he might give them some essay, he had three of them up to the mountain, and was transfigured be­fore them, gave them some glimpse of that future glo­rious coming of his. The second circumstance to make this appear reasonable, is the businesse of the discourse which was betwixt Moses and Elias and Christ at that time, which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord, from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes, that Elias must first come? who, saith Malachi, was to come be­fore that great and dreadful day. This S. Luke more particularly mentions, [...] c. 9. 31. [...], they spake of his exodus, which he was ready to perform at Jerusalem. What this [...] was hath there been said, see Note on Luc. 9. b. viz. Christ's going out of this world, as Moses went out of Aegypt, Heb. 11. 22. (which one story gives that title of Exodus to that second Book of Moses so called) and to this is that great day of the Lord resembled Jude 5. being attended first, with the destruction (as of the Aegyptians there, the oppressors of him and the people of God, and after of the Israe­lites themselves that believed not, Jude 5. so) of the Jews here, the crucifiers of Christ, and persecuters of Christians, and withall of all vicious abominable Chri­stian professors, that turn the Gospel into licentiousnesse; and secondly, with the deliverance of God's people, as there of the children of Israel, so here of all the true Israelites, the faithful disciples of Christ, that stick close to him in despite of persecuters and seducers. In re­spect of which as Moses was their [...], saviour or de­liverer, and a God of vengeance to Pharaoh, &c. and as saviours are said to Judge, Obad. 21. so is this coming of Christ, the coming both of a King and of a Saviour, to destroy enemies and deliver friends. Which being the matter of Elias and Moses's discourse with Christ, at which S. Peter himself was present (& by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume, and Moses he that thus delivered the Israelites cut of Aegypt) S. Peter here may very well mention it, as a demonstra­tive evidence, by which he was able to make known unto them this power and coming, v. 16. that is, this powerful regal coming of Christ that now we speak of.

f Note: [...] V. 17. Received—] What is meant here by [...], receiving from God the Father honour and glory, will easily be guessed both by what hath been said Note e. and especially by the [...], majesty of Christ, of which they are said to have been eye-witnesses. For this verse being by the [...], for, annex'd as a proof to the former, it must follow that the honour and glory which Christ received here, v. 17. is that majesty which they saw, v. 16. That sure­ly signified the dignity royal that there, by way of vi­sion or prophecie, he was instated in, this Commission sent him from heaven, as it were, by the hands of two great men, Moses and Elias, who also talk'd with him on this subject and told him what should befall him, first in his passage to this kingdome, and then how it should be exercised by him upon his crucifiers. And then this must be the meaning of his receiving honour and glory here, that is, this kingdome being thus (in vision) instated on him; a solemnity of which is that which follows, [...] [...], this, or such a, voice being brought to him, or delivered out of the magnificent glory, (that is, out of the bright shining cloud (see Note on Mat. 3. c.) that appeared in that vision) This is my beloved son, &c. signifying God's pur­pose of ruling the world by him, devolving the govern­ment of all upon him. Some place of mistake here may be, by confounding together this solemnity and this majesty, from thence imagining that this voice from heaven was the [...] honour and glory which he received. [...] But this is a mistake, it being first evident, that there were two things here mentioned of this vi­sion, one the object of their sight, of which they were [...] eye-witnesses, the other, of their hea­ring, or which [...] they heard. And the former of these was in several phrases, the [...] majesty, and [...] honour and glory, that was vested on him; the latter the proclamation, as it were, before him, [Page 813] when in vision he enters on this office: And of this it it said, ver. 18. [...], This voice also we heard, as before they had seen the ma­jesty or honour and glory, making these, two disparate things, as the lightning and the thunder, the one to the eye, the other to the ear, but both proofs of the same matter (the argument or subject here in hand) the kingdome which Christ had at his resurrection entred on, and should now shortly actually exercise it in the destroying of his crucifiers. [...] That [...] here in the Nominative hath no Verb following to govern it, is after the manner of these Hebraizing writers, and in the construction must be set as if it were [...], the Genitive taken absolutely.

g Note: [...] V. 19. Day-starre] The word [...] day, for Christ's coming in vengeance on his crucifiers, hath been inter­preted formerly. See Note on Heb. 10. a. Rom. 13. 12. [...] and so most particularly here it signifies, [...], the shining forth of that day that had been before but obscurely prophesied of. Then for the word [...], that is a known star, [...] which, as a [...] or harbinger to the day or Sun, ushers him into our He­misphere. Proportionable to this are the particular re­markable passages which Christ foretold, as the im­mediate harbingers before this coming of his, such as are mentioned Luc. 21. 28. which when they begin to appear, then, saith he, lift up your heads, take comfort, [...], for, [...] or because, your redemption draweth near. And so the Lucifer or mor­ning-star shall signifie the immediate forerunners of this day, which till it come, they must content them­selves with the darker prophecies, and sustain them­selves by that means. And if the addition of [...] in your hearts, wherein the Phosphorus is said to arise, be thought to resist this interpretation, the account of that is ready; First, that the rising of the Phosphorus here not being literally to be understood, was by this addition very fitly confined to the Meta­phorical notation, in our hearts being opposed to in the heavens: Secondly, that our hearts being the seat of pra­ctical judgment, by which we ponder and consider, this morning-star, signifying the forerunners of that emi­nent famous day, will then be said to arise in our hearts, when we by consideration of the predictions come to take notice of them as such. As the faithful are in story said to have done, when seeing the Roman armies to have begirt Jerusalem, they from thence con­cluded, according to Christ's words, that the destructi­on thereof was nigh, and thereupon, as soon as they had the advantage of the siege being raised, they fled out of the city to Pella, and there continued.

h Note: [...] V. 20. Interpretation] [...] here seems to be an Agonistical word, to signifie the starting, or watch­word, or signe, upon which the racers set out or begin their course. The place from whence they set out is cal­led [...], where when they set out, they are said to be let loose, and this is literally [...]. To this is the sending of Prophets here compared, who are said to run, Jer. 23. 21. Ezech. 13. 6, 7. They run, and I sent them not, that is, [...] I gave them no watch­word to run, as in the Psalmist, God gave the word, great was the company of preachers. When any under­takes to prophesie without Gods sending, [...] this is [...], of his own starting, and this is here denied of the Prophets of the Old Testament; for, as it follows, [...], it was never brought by the will of man, that is, 'twas never [...], of their own incitation, but holy men, [...], carried by the Spirit, [...] inspired and carried by God, did prophesie, &c.

CHAP. II.

1. BUt there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, and that denying [...] even denying the Lord that bought them, and bring upon themselves swift de­struction.]

Paraphrase 1. But as among those prophets sent and incited by the holy Ghost, c. 1. 21. some false ones also slily crept in so also now according to Christ's prediction Mat. 24. 11. shall there be false teachers among you, viz. the Gnostick Christians, bringing into the true faith, under pretence of greater perfection, most destructive doctrines of liberty and licentiousnesse, and that count it an indifferent thing to deny Christ in time of persecution, (see 1 Pet. 2. 21. and note on Rev. 2. b.) and forswear him who redeemed them, that are thus unlike him, as not to venture any danger for him who dyed for them, and do also by this means most imprudent­ly incur the dangers which they desite (and pay so dear) to avoid, by complying with the Jews, come to speedy destruction with them, according to that of Christ, Mat. 16. 25.

2. And many shall followor filthi­nesse, for so many anti­ent Copies, the King's MS. and that in Magdalen Coll. Oxon. read [...] their pernicious ways, by reason of whomor the glory of the truth, for the King's MS. reads [...] the way of truth shall be evil spoken of.]

Paraphrase 2. And these carnal do­ctrines of theirs shall have many followers, Mat. 24. 11. and thereby the glorious pure Gospel of Christ shall be much defamed, when Christian pro­fessors shall live such filthy lives.

3. Andwith [...]e [...]g­ned speeches they will gain you to inordinate lusts, [...] through covetousnesse shall they with feigned words make merchan­dise of you: whose judgement now of a long time lingreth not, and their damna­tion slumbreth not.]

Paraphrase 3. And with cunning dis­courses shall they circumvent you, and gain you to all fil­thinesse, (see note on Rom. 1. i.) which shall within a while be most signally punished with utter destruction here, and damna­tion attending it.

4. For if God spared not the Angels that sinned, but ca [...]'t them down to hell, and delivered them into chains of darknesseor to keep them puni­shed unto judgement, for the King's MS. reads [...] to be reserved unto judgment,]

Paraphrase 4. For if God, when the Angels rebelled against him, punished them severely, and having decreed them to eternal hell, cast them presently out of heaven into the abyf [...]e, a kind of dungeon or dark prison, there to be reserved, as condemned malefactors, to the day of judgment, the time of their exe­cution,

5. And spared not the old world, butkept [...] saved Noah note a the eighth person, a preacher of righteousnesse, bringing in the floud upon the world of the ungodly,]

Paraphrase 5. And if he punish'd the whole world of sinners in Noahs time, bringing a deluge on them, and onely preserved Noah (with seven more) who warned them to amend their abo­minable lives, or else that vengeance would befall them,

6. And condemned the cities to subversion, and burnt them to ashes [...] And turning the cities of Sodome and Gomortha into ashes, condemned them with an overthrow, making them an ensample unto them that after should live ungodly,]

Paraphrase 6. And if he adjudged the cities and suburbs of Sodome and Gomorrha to utter de­struction by fire from heaven, and made them an exemplary spectacle and document to all that should ever live in their sins,

[Page 815] 7. And delivered just Lot vexed with theconversa­tion of those which broke all laws in their un­cleannesse [...] filthy conversation of the wicked:]

Paraphrase 7. At that time deliver­ing Lot (and his family) who was a person so far from being guilty of that lewdnesse and unnatural filthinesse, that he was extremely vext and molested by dwelling among those that lived in those villanies:

8. (For that righteous man dwelling among them, in seeing and hearing,to [...]mented­with their unlawful works) [...] vex­ed his righteous soul from day to day with their unlawfull deeds)]

Paraphrase 8. (For he being a very pure and chast person, yet in­habiting among them that were so impure, was from day to day continually afflicted and tormented, to see them doe as they did.)

9. The Lord knoweth how to deliver the godly out of temptations, and to re­serve theunrighte­ous being punished unto the day of judg­ment, [...] unjust unto the day of judgment to be punished;]

Paraphrase 9. If, I say, all these ex­amples of vengeance on wick­ed obdurate rebels and carnal persons, (the patterns of the crucifying Jewes and lewd Gnosticks) and withall the deliverances afforded to the righteous in these passages of story, be considered, we may then sure learn from hence, how ready and able God now is to rescue the persecuted constant Christian out of the persecuters hand, and to reserve the persecuters themselves, and all wicked livers that join or comply with them, by cutting them off here, to eternal perdition in another world: see note on Rom. 13. b.

10. But chiefly them that walk after the flesh in the lust of uncleannesse, and despise government.dating men, contu­macious or arrogant [...] Presumptuous are they, self-willed, theytremble not when they rai [...]e at glories, [...] are not afraid to speak evil of dignities:]

Paraphrase 10. Of this sort especially are the Gnosticks, whose cha­racter it is to commit all fil­thinesse, and to despise all kind of authority of magistrates or masters (1 Tim. 3. 6.) a bold insolent sort of men, that can without any trembling or fear speak contumeliously of the Apostles themselves, see note on Jude b.

11.Whereas the Angels of light, being sure in a con­dition of greater power and height then any Christians or men on earth, doe not deal so with the rulers of darknesse (Jude 9. note e.) when upon any occasion they accuse or implead them before God, or wage any dispute with them, Jude 9. Whereas Angels, which are greater in power and might, bring nota contu­mel [...]ous in­dictment [...] railing accusation against them before the Lord.]

12. But these, asirrational natural li­ving crea­tures [...] natural brute beasts, note b madeto raven and to cor­rupt to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption;]

Paraphrase 12. But these men, like beasts ruled only by their na­tural or brutish appetites, without any reason to restrain and temper them, which are good for nothing but (as vultures to tear and pollute, so these) to spoil and debauch all they come near, venturing to speak reproachfully of all that they doe not understand, and so consequently of the mysteries of Christianity, taught by Apostles, but despised by them, (see Jude note d.) shall be destroyed in their be­stial sinnes,

13. And shall receive the reward of unrighteousnesse, as they that count it pleasure to riot in the day-time: spots they are and blemishes,rioting [...] sporting them­selves in their own note c perhaps, love feasts deceivings, while they feast with you,]

Paraphrase 13. And receive that ven­geance that is due to them; those I mean that in the day-time take pleasure in those villanies which are wont to need the night to cover the shame of them, that are become the reproach­es of Christianity, committing all villanie in their sacred assemblies and festivities, and making use of their false doctrines to turn your Christ [...] feasts into unclean lascivious meetings.

14. Having eyes note d fullof the a­dulteresse of adulterie, and thatcease not [...] cannot cease from sin,ensnaring [...] be­guiling unstable souls: an heart they have exercised withinordinate lusts, [...], see note on Rom. 1. h. covetous practices, cursed children,]

Paraphrase 14. Their eyes are so fil­led with unlawfull objects, that they can receive nothing else, nor ever take them off from beholding them, they corrupt young new-converted Christians, and have their hearts, as their eyes, alwaies busied with base filthy thoughts, persons fit for nothing but a curse;

15. Which have forsaken the right way, and are gone astray, following the way of Balaam the son of note e Bosor, who loved the wages of unrighteousnesse,

Paraphrase 15. Which have for­saken the Christian doctrine, and brought in heathenish, (so did Simon Magus mix Pagan 'sme with Christianity; Carpocrates brought in Hesiods theologie to Christ, and adored all equally) after the example of Balaam, who to get a reward (see note on Jude f.) taught Balak to curse the Israelites by inticing them to filthinesse and idolatry together, Num. 25. 1. Rev. 2. 14. though this madnesse of his were miraculously rebuked by the speaking of a dumb creature, an Asse, and so forbid­den by God severely.

16. But was rebuked for his iniquity; the dumb asse speaking with mans voice forbad the madnesse of the prophet.]

Paraphrase 16. Which have for­saken the Christian doctrine, and brought in heathenish, (so did Simon Magus mix Pagan 'sme with Christianity; Carpoerates brought in Hesiods theologie to Christ, and adored all equally) after the example of Balaam, who to get a reward (see note on Jude f.) taught Balak to curse the Israelites by inticing them to filthinesse and idolatry together, Num. 25. 1. Rev. 2. 14. though this madnesse of his were miraculously rebuked by the speaking of a dumb creature, an Asse, and so forbid­den by God severely.

17. These aresprings [...] wells without water, clouds that aredriven by a black wind carried with a note f tempest, to whom theblacknesse [...] mist of darknesse is reserved for ever.]

Paraphrase 17. These take upon them to be fountains of all deep knowledge, but have no drop either of truth or good practice among them; they pretend to be sublime above other men, but are only like clouds in the air that darken the skie, but never distill into rain, and those driven impetuously by every wind, be it never so black or dark, from one vicious hellish doctrine and practice to another: and to these black souls is reserved in the just judgment of God eternal darknesse and blacknesse.

18. For when they speak great swelling words of vanity, theyinsna [...]e [...] allure through the lusts of the fleshin filthi­ness [...] through much wantonnesse those thathad really escaped those— [...] or had a little, or a little, while agoe esca­ped, for the King's MS. reads [...] were clean escaped from them who live in error.]

Paraphrase 18. For attributing divi­nity to Simon and Helena, and exalting them idolatrous­ly above the God of Israel, (see note on Jude i.) they entice and catch again, bring back to all manner of carnality and filthinesse those who had not long since gotten out of the heathen bestiality, (see note on Jude b.) and really given them over.

19. While they promise them liberty, they themselves are the servants of cor­ruption; for of whom a manhath been overcome [...] is overcome, of the same is he brought in bondage.]

Paraphrase 19. And this upon pre­tence of giving them liberty, whereas they are themselves the greatest slaves in the wo [...] to wit, enslaved to all basenesse and filthinesse (see note on c. 1. b.) for the title of victory giving dominion, they must needs be slaves of those lusts which have conquered them, to whom they have yielded themselves captives.

20. For if after they have escaped theabomina­tions [...] pollutions of the world, through the acknow­ledgment [...] knowledge of the Lord and Saviour Jesus Christ, they are again intangled there­in and overcome, the latter end is worse with them then the beginning.]

Paraphrase 20. And this is so far from being extenuated by the pri­vilege of their being Christi­ans, that it is become the greater and more dangerous guilt by this means; for certainly they that have been converted from all their heathen sins by accepting of the faith of Christ, and then again relapse and return to them, this latter estate of theirs, this Christian heathenisme, is worse then their bare heathenisme at first.

21. For it had been better for them not to have known the way of righteous­nesse, then after they have known it toor return backward, or to what was behind, for the Kings MS. reads [...] turn from the holy commandement deli­vered unto them.]

Paraphrase 21. For it had been more for the advantage of such ne­ver to have been taught the doctrine of Christ and Christian practice, then when they have undertaken to obey it, to fall back again into their heathen vicious courses.

[Page 815] 22. But that of the true pro­verb is be­fallen them, The dogge returning— [...] But it is happened unto them according to the true proverb, The dogge is turned to his own vomit again, and, The note g sow that was washed to her wal­lowing in mire.]

Paraphrase 22. But now their condi­tion is a most profane un­clean state, best signified by a dogge and a swine, two most unclean profane creatures, which among the Jewes stood interdicted both for sacrifice and food, and are both observed proverbially for this quality, that the dogge when any thing lies upon his stomach, which causes him to vomit, when that trouble is over, he presently licks up again what he had before vomited up, (see Prov. 26. 11.) and the swine, when she is washed never so clean, takes pleasure to tumble again in the next mire she comes to

Annotations on Chap. II.

V. 5. The eighth person] Why the word [...] the eighth is here prefix'd to the mention of Noah, might be matter of some inquirie, were it not so ordi­nary and proverbial among all writers, Jewish as well as Heathens, to expresse the persons that [...] saved in the Deluge, by this style, the eight. Hence the very mountain whereon the Ark rested is found to be expressed and called by this style, Themanim, that is, [...] the mountain of the eight. So Georgius El­macinus, Hist. Saracen. lib. 1. cap. 1. Heraclius went thence, [...], to the town so cal­led the town of the eight, from [...] octo, which is there rendred Themaninum, and ascending to the hill [...], it should sure be read, [...] Gordi (so those mountains are called promiscuously Cardiei, Cordjei, Cordueni, Gordi, Cordaei, Curdi) he saw the place of the Ark, the highest of all that region. SoC [...]im. 4. Par. 6. Geographus Nubiensis, Mons [...] Jemanim (it should be [...] Themanim) idem qui Algode (it should be [...] Algordi, that is, Gordieus) in quo requievit navis illa, Navis Noae, cui pax, the hill Themanim, which is al­so called Algordi, on which the Ark rested, the Ark of Noah— Sol. 4. p. 135. Agathias, [...], about the Cardian mountains, at the town called Themanim, that is, the eight.

b Note: [...] V. 12. Made to be taken] The word [...], catch­ing, is here in an Active sense, to prey, or take, or catch, and not to be taken, [...] and [...] made for taking are creatures, beasts or birds of prey, vultures. So Job 24. 5. [...] (rendred by the Greek [...] to catch) is in the Chaldee Paraphrase expressed by rising up early to their prey. So [...] is also here in an Active sense, and so [...] to, or for the corrupting, or defi­ling, or polluting of others. In reference to which it is that the creatures which are caught and torn by wild beasts, the [...], are by the Law counted unclean or polluted, Lev. 17. 15. (see Excerpta Gemarae tr. Sanhedr. c. 1. §. 7.) and ordinarily by the Rabbines set to signifie all forbidden meats, as if the lungs of any thing have a hole in them, they call it. [...], that which is torn by wild beasts, saith Elias Levita in Thisbi, p. 139. And so these vicious, lustfull, filthy Gnosticks, that, like the Sodomites, force and corrupt all that come in their way, and by making them their prey, doe also defile and pollute them (as those crea­tures that are torn by wild beasts are accounted pollu­ted) are here said to be [...], like those land-vultures, born to take and pollute, and nothing else, [...] and I suppose are noted by [...] forcers, snatchers, ravishers, 1 Cor. 5. 10. See Note h. on that Chapter.

C Note: [...] V. 13. Deceivings] That which is read here [...], in deceits, may not improbably be mistaken by the scribe for [...], in their Christian feasts, instituted in order to maintaining of Charity, but defi­led by the luxurie of carnal Gospellers. Thus it is read in Jude v. 12. (which in most things is agreeable with this second of Peter) and that verse in the other parts of it is directly parallel to this, there [...] spots, as here [...], spots and blemishes; there [...], feasting together, as here in the same word, and so probably also in this word, which differs so little from [...], that it might be easily mistaken for it.

d Note: [...] V. 14. Full of adulterie] [...] signifies distinctly an adulteresse (not adulterie) and the phrase of, having eyes full of her, is very agreeable to that of the Rhe­torician cited by Plutarch De verecund. who discri­bing an impure unchast person, (an [...] one with­out shame) rhetorically said of him, [...] [...], that he had whores in his eyes in stead of [...], which is an equivocal word, and signifies both a maid (or virgine, opposite to [...] whore) and the pupilla oculi, the apple of the eye also, and is there­fore made use of in that Rhetor.

e Note: [...] V. 15. Bosor] The name Bosor here is Beor in the Old Testament; the Hebrew being [...], and the Chaldee pronouncing the [...] by S. and accordingly the Arabick translation reads here the sonne of Beor, the same that (as here, so Jude 11. Rev. 11. 14.) is made use of, to exemplify the Hereticks that were thus easily crept into the Church, the Gnosticks so often spoken of. As for the fitnesse of representing this he­resy by [...], [...] the way of Balaam, three things may especially be observed. First, that he be­ing a Prophet of the true God did yet join in Idol-worship with the King of Moab, Num. 22. 41. be­ing taken up with him into the high places of Baal, and 23. 2, 14, 29. building altars, and offering up sacrifices there. And this was remarkable in the Gnosticks, (whose whole Divinity was a mixture of Christian and Jewish with Heathen doctrine) they made no scruple, for the saving or gaining any thing to themselves, to join with those who offer'd sacri­fice to Idols. Secondly, that he complied and joined in faction with the Moabites and Midianites, the enemies of God's people, was very willing to assist them to his uttermost, and when God permitted him not to curse Israel, yet he associated with the Midi­anites, as appears Num. 31. 8. where he is found with them in the battail. And the same was signal­ly observable of the Gnosticks, who alwaies compli­ed with the persecuters of Christianity, whether Jews or Heathens, and were the bitterest enemies the Or­thodox Christians had. Thirdly, that he gave coun­sel to the King of Moab how to corrupt and bring a Curse upon the Israelites, by enticing them into uncleannesse in the matter of Peor, Num. 25. 1. and 31. 16. And the same did the Gnosticks, corrupting all that could be wrought on by their unclean doctrines and practices: see Note on Jude f. And as they were parallell in their sinne, so were they in their ruine al­so. When the Midianites were destroyed by Israel, Num. 31. Balaam also the sonne of Beor they slew with the sword, v. 8. And so when the Jewes were de­stroyed by the Romans, the Gnosticks that complyed with them, were found among them, and destroyed also.

f Note: [...] V. 17. Tempest] [...] is by Hesychius rendred [...] and [...] What [...] notes is by him best expressed elswhere, [...] the violence of a strong wind. To this Phavorinus adds [...] [...], darknesse with a violent wind: [Page 816] And so it is here fitly set to signifie that black wind, as it were, of dark heathen error and practices, by which these [...] clouds, to which Saint Jude addes [...] empty, waterlesse clouds, the Gno­sticks, are driven and carried about, to which there­fore is apportioned [...], the blacknesse of darknesse for ever, in the end of the verse.

g V. 22. Sow that was washed] The Hebrew word for a swine [...] is deduced from [...] rediit, re­versus est, returning, to note this quality of the swine taken notice of by this proverb, of returning to the mire again.

CHAP. III.

1. THis second Epistle, beloved, I now write unto you; in both which I stirre up your pure minds by way of remembrance:

Paraphrase 1. I have now written two Epistles to you, both to the same purpose, to be re­membrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophecied of in the Old Testament very frequently, [...] and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the [...] to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Saviour or deliverer.

2. That ye may be mindfull of the words which were spoken before by the holy prophets, and of the commandments ofyour A­postles, for the Kings M S. [...]ead [...] [...] us the Apostles of the Lord and Saviour;]

Paraphrase 2. I have now written two Epistles to you, both to the same purpose, to be re­membrancers to you whose minds remain yet untainted, of that which you cannot but have heard, being prophecied of in the Old Testament very frequently, [...] and by Christ, Mat. 24. and by us Apostles of Christ (see a testimony out of Lactantius in note a. on the title of the [...] to the Romans) viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes, and all the polluted Christians among them, and a remarkable deliverance of all the persevering Christians, the one an act of Christ as Lord, the other as Saviour or deliverer.

3. Knowing this first, that there shall come inthe end of the days [...] the last daies note a scoffers, wal­king after their own lusts,

Paraphrase 3. But before this come, there is one thing to precede, a very remarkable defection of many from the Christian profession, see 2 Thess. 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ, shall betake themselves to all unclean practices; and therefore this is now to be expected.

4. And saying, Where is the promise of his coming? forexcept that note b since that fa­thers fell asleep, all things continue as they were from the beginning of the creation.]

Paraphrase 4. And they that do thus forsake the faith, shall, as a ground of it, pretend that they perceive themselves cheated by those prophecies, which have promised and foretold this coming of his (see c. 1. and Mat. 24. b.) which, say they, is so far from being performed, that all things stand unchanged, in the same constant form, from the beginning of the world till now, save onely that all the men that have lived upon the earth (father Adam, Noah, Abra­ham, &c.) are dead, and others now live in their steads among us. [...]ut for any thing else, say they, things have gone in a set­led constant course ever since the creation, without any discernible or observable change.

5. For they that are of this mind, are igno­rant. For this they note c willingly are ignorant of, thatthere were heavens from of old & the earth confisting of water & in the midst of water by the word of God, [...] by the word of God the heavens were of old, and the note d earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished.]

Paraphrase 5, 6. To these I answer, and first for the latter of these (see note on Mat. 7. b.) These Atheistical scoffers, that suppose or affirm that there hath been no considerable change since the creation, do not consider what a change there was once in Noahs time, the whole world destroyed with a floud, for the sins of impure impenitent sinners, such as these who now object thus; for the heavens being created at the beginning, and the earth to framed, that there was abun­dance of waters within the globe thereof, and it self placed in the miast of waters, in the cloud round about, God being plea­sed in the creation so to dispose of it, in order to the punishing of wicked men, at length the windows of the heavens, that is, the clouds, were opened, and the fountains of the great deep broken up, Gen. 7. 11. and by this means the whole earth was cover­red and downed by waters.

7. But note e the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.]

Paraphrase 7. But the world which now is, by the same appoint­ment of God, is now secu­red that it shall be drowned no more, (God having given his promise for it, Gen. 9. 11.) not suffer any other kind of destructi­on but by fire, which is the punishment to be expected by abominable men.

8. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.]

Paraphrase 8. This answer being first given to the latter part of the Atheist's objection v. 4. [that all things continue as they were since the creation] I now proceed in the second place, (by way of regressus, ordinary in Scripture, see note on Mar. 7. b.) to answer the former part proposed by way of question, [Where is the promise of his coming? that is, Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to pu­nish the obdurate Jews and Gnosticks, and delivering the pure persevering believers, is not performed.] And my answer is this, That you may be mistaken in reckoning of time, in thinking that what the prophets have foretold of the latter days, the times of the Messias, must be instantly performed, as soon as Christ is gone to heaven, or else 'twill not be performed at all. In this matter it must be considered who it is that makes the promise, v. 2. an infinite God, and then though forty years (for exam­ple) is a very great time among us men, whose lives are so short, yet with God, who is infinite, a thousand years is no considerable space, but a very short and small duration, Psal. 90. 4. and therefore though the prophecie be not yet fulfilled, about three or four and thirty years after Christ's departure from us, yet it may, and will most certainly, and that within few years now.

9. The Lord is not slack concerning his promise, (as some men count slack­nesse) but is long-sufferingor, [...] sake, for the Kings MS. reads [...] to us-ward, not willing that any should perish, but that all should come to repentance.]

Paraphrase 9. As for any slownesse in performing his promise of coming, which they that ex­pect and desire to reap a sudden fruit of it in their deliverance, or that others, which would corrupt them, and make them fall off through despair of it, are apt to charge upon God, it is meerly a mistake in them; for it is not thus deferred out of want of kindnesse to the preserving Christians, but out of abundance of patience and long-suffetance to the worst, and an earnest de­sire that they may all amend and be delivered, without which amendment, whensover this coming shall be, all are infallibly de­stroyed: see Act. 3. 19. note a.

10. But the day of the Lord will come as a thief in the night; in which the heavens shall passe away note f with a great noise, and the elementsbeing on [...] shall be [...] shall note g melt with servent hear, and the earth also and the works that are therein shall be [...] [...] burnt up.]

Paraphrase 10. But this judgment of Christ so remarkable on the Jews shall now shortly come, and that very indiscernibly, (see Luk. 17. 20 1 Thess. 5. 2.) and the temple shall be suddenly destroyed, the greater part of it burnt, and the city and people utterly consumed: see note d. and Mat. 24. 30. & Act. 2. 19, 20.

11. Seeing then that allthese shall [...] these things shall be dissolved, what manner of per­sons ought ye to be in all holy conversation and godlinesse?]

Paraphrase 11. Seeing then this de­struction shall thus involve all and now approacheth so neer, what an engagement doth this lay upon us to live the most pure strick lives that ever men lived?

[Page 817] 12. Looking for andhastning the coming and [...] hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fer­vent heat.]

Paraphrase 12. Looking for the co­ming of Christ for our de­liverance, and by our Chri­stian lives quickening and hastning God to delay it no longer (see v. 9.) that coming of his, I say, which as it signifies great mercy to us, so it signifies very sharp destruction to the whole Jewish state, see note d.

13. [...]ut [...] Neverthelesse we, according to his promise, look for new heavens and a new earth, wherein dwelleth rightsnesse:]

Paraphrase 13. In stead of which we look for a new, a Christian state, in which all provision is made by Christ for righteousnesse to inhabit, according to the promise of Christ, concerning the purity that Christ should plant in the Evangelical state, see note d. and Rev. 21. 1. and note a.

14. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blamelesse:]

Paraphrase 14. This therefore being your expectation, you must in reason use all diligence to keep your selves from all pollution, spot or blemish, from indulging to any of the carnal invitati­ons that are now soliciting you, and so to continue till this coming of his, that you may then be found acceptable before him, and that then you may reap the profit of it, that all may be prosperous with you:

15. And account that the long-suffering of our Lord is or delive­rance [...] salvation; ever as our beloved brother Paul also, according to the wisdome given unto him, hath written unto you;]

Paraphrase 15. And resolve that the end of God's delaying this judgement, this execution so long, hath been (see v. 9.) on purpose to bring in and increase the number of convert Jews, those to whom this deliverance is promised, according at S. Paul hath also said, Rom. 2. 4, 5. and especially Rom. 11. to which this place seems to refer, (see the sum of that Chapter at the conclusion of the Paraphrase of it.)

16. or, in all his Epistles, for the King's Ms. leavuts own [...] As also in all his Epistles, speaking in them of these things,among which things some are hard­i [...] [...]act [...], but the Kings MS. reads iv [...] referring to Epistles. note h in which are some things hard to be understood; note h which they that are unlearned and unsta­ble wrest, as they do also the other scriptures, unto their own destruction.]

Paraphrase 16. And indeed in most, if not in all his Epistles, hath he said somewhat of his mat­ter, concerning this famous day of vengeance on the obdurate Jews, and deliverance of the faithful, and deterring that day of destruction on the former,, on purpose (v. 15.) to gather in as many of the latter as he could. So Rom. 9. 29, 33. Rom. 10. 8, 9, 10, &c. Rom. 11. 5. Rom. 13. 11, 12. 1 Cor. 1. 7, 8. and chap. 3. 13. 1 Thess. 2. 16. and chap. 5. 1, 2, 3, 9. and 2 Thess. 1. 6, 7, 8, 9, 10. and chap. 2 1, 2, 3, 8. and 1 Tim. 4. 1. and chap. 6. 14. in which matter some the things there are concealed by God purposely from the knowledge of men and angels, as the punctual time of the coming of it, &c. from whence some unskilfull unsetled Christians have taken occasion to fall off from the faith of Christ, and to ruine themselves by so doing. This they do by deductions from some places of Scripture, wrested by them (as it is ordinary with them to wrest and distort the writings of the prophets, &c.) but it is through their ignorance and ungroundednesse on the Christian faith that they doe so.

17. Ye therefore, beloved, seeing ye know these things before, beware left ye also being led awayby the se­duction of abominable men [...] with the error of the wicked, fall from your own stedfastnesse.]

Paraphrase 17. You therefore, my bre­thren, whom I have thus timely warned and instructed, ought to make this prudent use of my admonitions, to take all care that ye be not insnared by the filthy unnatural practices of the Gnosticks (see note on Jude b.) and so apostatize from the faith.

18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: To him be glory both now and for ever. Amen.

Paraphrase 18. But daily increase in the true profession of the Go­spel, and in the knowledge and practice of the pure doctrine (in opposition to the Gnosticks knowledge falsly so called, I Tim. 6. 20.) delivered to us by Christ out eternal God and blessed Saviour, who must be for ever praised by us. Amen.

Annotations on Chap. III.

a [...] V. 3. Scoffers] [...] here, and Jude 18. is answerable to the Hebrew [...], very frequent in the Old Testament, which denotes the highest degree of defection from and renouncing of piety: so Psal. I. I. of the three degrees of ungodly men the [...] irrisores, scoffers or scorners, are the last. By these therefore are fitly here noted the Christians, which at this time in great numbers fell off to the Gnostick-heresie, and by so doing complyed and joined with the persecuting Jews, and fell into all the villany in the world express'd here by [...], [...] wal­king, that is, going on habitually, as in a course, accor­ding to their own desires, or, (as when there was no King in Israel) every one doing that which was right in his own eyes, without any restraint of law, of nature, or Christ, &c. Of these S. Jude saith, that the Apostles of our Lord and Saviour Jesus Christ had foretold they should come in the last time; by the last time, [...] or days, meaning there and here, the time immediately prece­ding the destruction of the Jews, (as hath been often shewed.) And so; as Christ had foretold Mat. 24. 11. that at that point of time many false prophets should a­rise, and deceive many, and again that many should be scandalized, or fall off from Christ, v. 10. and the love of many, that is, their zeal to the faith of Christ, grow cold, v. 12. so the Apostles of Christ in their prea­chings and in their Epistles had also frequently foretold this, 2 Thess. 2. 3. that his coming or day of Christ, v. 1, 2. [...] was not to be [...], unless the apostasie first come, this apostasie of the many Christi­ans to the foul Gnostick-heresie, and v. 5. [...], do you not remember that when I was with you I told you these things? [...] So 1 Tim. 4. 1. the Spirit saith ex­presly, that is, Christ, and his Apostles by their prophe­tick spirit every where, [...] that in the last times [...] some shall apostatize from the faith, [...] giving ear to impostor-spirits, [...] the very interpretation of Christs [...], that these false teachers should deceive many, and these de­scribed in the following words, as those that had cast off all laws, forbidding to marry, &c. and so walking af­ter their own unnatural lusts. And to these he refers a­gain 2 Tim. 3. 1. But know this, &c. By all which it ap­pears, that these that were thus foreseen that they should fall off at this time, and so mentioned here v. 2. were the Gnostick-hereticks, and those that were sedu­ced by them; and so this weight there will be in the word [...], first, that as these were to apostatize thus before that coming of Christ to the destruction of the Jews, [...] so now in the discourse of it begun purposely v. 2. this was the first thing to be set down; & that is the full meaning of, [...], Knowing this first.

b Note: [...] V. 4. Since] [...], à qua, or à quo, may be taken in respect of time, as an Epocha from whence the wri­ter takes his rise, from such or such a time, excluding what was before, and including all since. But it may also referre to matters as well as to time, and then it notes no more then the excluding or excepting that which is named, and including all that is not na­med, and will then best be rendred, unlesse it be, or ex­cept that. That this must be the notion of it here, and not the former, is evident by what follows, that all things remain in the same manner from the beginning of the creation, where the creation is an Epocha of a farre longer date then that of the death of the Fathers. Be­sides it would be hard to define what fathers are here [Page 818] meant, if that were the meaning of it: For it cannot be appliable so to Abraham, Isaac and Jacob, the fa­thers of the people of the Jewes; for to confute this speech of these scoffers, the Apostle draws his proof from the times of the Flood, which was long before them, which would not be a good way of arguing against them, if they had dated their observation no farther then the times of Abraham; for they might well acknowledge a change in the Deluge, though none since Abraham. But in the other notion the matter is clear, From the creation of the world, say they, there hath been no change in any material thing, so as to be fit to deterre men from complying with the Jewes, for the avoiding of persecutions, so as to make men fear that Christ will now come in any eminent manner to destroy the Jewes or Gnosticks, or to persevere in hope that he will deliver the persecuted Christians out of their hands. One change they acknowledge there hath been in the world, some men have slept with their fathers, and others have lived in their stead, a succession of fa­thers and sons to replenish the world, men have not been immortal, the fathers have died, and given way to their children: But except this (which is an uncon­siderable matter, not pertinent to the point in hand) all things-else, say they, have continued in the ordina­ry constant course, without any discernible interposing of God's providence to punish one, or to relieve ano­ther. This sure is the Atheists objection, occasioned by the delay of Christ's coming to destroy the Jewes. And this it is which is punctually confuted in the fol­lowing verses; and so that must in all reason be the notation of [...] which is most reconcileable with this.

c Note: [...] V. 5. Willingly] The word [...] seems here to be taken in a sense not ordinary in other places, for be­ing of opinion or affirming, perhaps with this addition of asserting it magisterially, without any reason ren­dred for it, but a Sic volo, &c. So I will, I command, my will is my reason. Thus in Latine we are wont to use it, Qui hoc volunt, they that will this, for, they that are of this opinion; and thus [...] 2 Cor. 1. 17. the things that I will, that is, which I teach, or af­firm. See Note e. on that Chapter. And so [...], they that will this, are they that are of this mind, that affirm this.

d Note: [...] Ib. Earth standing out of the water] The meaning of this fifth verse will be best discern'd by considering it as preparative to the sixth: For the one thing that was here to be affirmed and proved for the confuting of that Atheistical aphorism, v. 4. that There was no such thing as punishment inflicted on wicked men, or deliverance for the godly, to be expected from any overruling power of heaven, all things going on in a constant course from the beginning of the world to that time, was this, that the whole world was once drown­ed for the sins of the inhabitants, and that is said v. 6. But to prepare for this, here is, in this verse, a descrip­tion of the frame of this lower world in the first crea­tion, [...] as it was formed [...], by the word of God, that word by which he said, Let there be light, and there was light; let there be a firmament, and there was so, and God saw that it was good, that is, all that he did was designed for such uses as he in his wisdome thought agreeable. And that is thus described, [...] there were heavens from of old, [...] that is, in the beginning the heavens were created, and so the earth also, Gen. 1. 1. the earth so formed that, whensoever God pleased, it might be drowned without creating any new thing. For thus it was framed; The very globe of the earth consisted of a great quantity of waters, called the abysse or deep, Gen. 1. 1. so great as to cover the face of the earth, till God put it into one place, that drie land might appear, Gen. 1. 9. And this is it that now makes the whole body of the Ocean, and all other rivers in the world, and besides great quantities of water in the bowels of the earth, breaking forth in fountains, that flow perpetually, and maintaining with supplies all the rivers and seas in the world. And this may fitly own the expression that is here used of the globe of the earth, [...] that it is [...] made up of water, hath abundance of water in its compasse, which is the water which Gen. 1. 7. is called the wa­ter under the [...] or expansion, that is, under the bo­dy of the aire, and so makes up, as the Philosophers say, one globe with the earth. And so this part of the frame of the earth did competently prepare it for drowning, it being evident, that there was so much wa­ter in that globe of the earth as, till it was put into re­ceptacles and cavities, it covered the face of the earth, no drie land appeared, Gen. 1. 9. But beside this, there was great store of waters in the clouds, which is called the waters above the expansion, Gen. 1. 7. the lower region of the aire being between them and the earth, and when God is pleased to loosen those clouds, which is called opening the windows of heaven, then the rain falls, and adds to that store of waters which was in the globe of the earth already. And these clouds encompassing the earth on every side, the earth is here also said to be [...], [...] placed in the midst of the waters, for so the Preposition [...] by is set to render the [...] in the midst, and so 'tis used by this Author, 1 Pet. 3. 20. [...], they were saved in the midst of water, and so [...], he shall be saved, but so as in the midst of fire, 1 Cor. 3. 15. So in Herodotus [...] is among, or in the midst of, Islands. And so this part of the frame being added to the former, the clouds and cataracts encompassing the earth, and impendent over it, the earth was ascertain'd to be drown'd and swal­low'd up, whensoever God should let loose these cata­racts upon it, as in the Deluge he did, Gen. 7. 11. and so there is the foundation of the [...] by which, v. 6. this frame and disposition of Gods, that the earth should have so much water in its own bosome, and such clouds of water encompassing it, was the means by which the old world being drowned by water perished: and so this is the clear meaning of the place.

e Note: [...] V. 7. Heavens and the earth] The phrase [...], the heavens and the earth, are here set to signi­fie the whole compages of this Sublunarie world, and all the creatures that are in it, all that was destroyed by the Flood, and is now secured from perishing so again, and is reserved for fire, by which it is (by per­petual tradition) believed that the world shall finally be destroyed. The Hebrews have no one word to signifie this, [...] but ordinarily use [...] the hea­vens and earth. And so the heavens, and elements, and earth, v. 10, and 12. which would literally denote the world, signifie figuratively the whole city of Jerusa­lem, Temple and palace, towers and buildings of the city, not one signified by one, another by another, but all by all together, and proportionably to that, the new heavens and new earth are a Christian people, [...] ver. 13. And so 'tis ordinary in other expressions in that lan­guage; as, [...] his body, his flesh, and his bones, Eph. 5. 30. signifies him, and no more: and so in other authors, the body and the soul are set severally, when yet they signifie nothing distinct, but the whole man together. See A. Gellius, 1. 3. c. 1. And so the evening and the morning signifie the natural day: see Note on Mat. 12. n. So the Elders, high Priests and Scribes every where in the Gospels, signifie the Sanhedrim; and so in like manner the phrase Father and mother, [...] and wives and children, and fields, &c. signifies this one thing, possessions or comforts of life, and must so be rendred in the grosse, and not in the retail, or else the true meaning of some places in the New Testament will not be intelligible. As Mar. 10. 30. when 'tis said [Page 819] that he that leaves father and mother, &c. shall re­ceive an hundred-fold more in this life, houses and bre­thren and sisters and mothers: for 'tis clear enough that he shall not receive an hundred mothers; but as all these severals put together denote the comforts and possessions of this life, so it is to be expected that the promise of God will be performed to those that part with any thing for Christ's sake. See Note on Ephes. 5. h. and Col. 1. c.

f Note: [...] V. 10. With a great noise] [...], saith Phavo­rinus: so that it signifies swiftly as well as with a noise. And that the former is the meaning of it here, is proba­ble, because 'tis added to the coming of that day as a thief, unexpectedly, and in order to that is this of swiftnesse, not that other notion of [...] with noise; for thieves in the night do not willingly do so, or if they doe, lose the advantage of the night, that is, the secrecie of it.

g Note: [...] Ib. Melt with fervent heat] The destruction of Judea is here, ver. 10, and 12. described by dissolu­tion, or consumption, by fire, and so Isa. 9. 5. & 66. 15, 16. & Mal 4. 1. & Joel 2. 3, 30. where that destru­ction is described [...] so 2 Thess. 1. 8. In flaming fire taking vengeance (which that it belongs to that matter, see the Context of that place, and Note b.) so Heb. 10. 27. [...] [...] a burning of fire to consume the [...], all that obdurately stand out against Christ, and that belonging to this matter also, as will appear by comparing v. 25. and v. 37. see Note a. on that Chap­ter; and so perhaps 1 Cor. 3. 13, 15. And this either first, figuratively, after the manner of Prophetick style, wherein fire, and burning, and melting signifies destru­ction and utter desolation: or else secondly, in relati­on to the Zelots, [...] and that [...] raised by them, the fearfull combustion and conflagration within the nation and city, the fire of sedition and contention, which was so great an instrument of destruction among them, kil­ling vast multitudes at once, Joseph. de Bel. Jud. lib. 7. c. 14. rifling the palace and all the wealth of the city (being at that time carried thither) and many other par­ticulars of that kind in that story: or else thirdly, in reference to the exact truth of the fact (of which this is a literal description) the burning of Jerusalem mentio­ned by Josephus, l. 7. c. 14. where 'tis said of the Ro­mans that they fired all unto Siloa; and again in the same Chapter that the Sicarii, the other faction in the city, contrary to the Zelots, got into vaults, from whence they fired the city more then the Romans, and murthe­red them that escaping the flames fled into the caves; and again, c. 16. The Romans being entred fired houses, and, saith he, many things that were fired were quenched with the blood of the slain, with which the streets of the city flowed; and again, All the night long the fire encrea­sed, and in the morning Sept. 8th. all was on fire, and c. 17. they fired the outward parts of the city. Then for the burning of the Temple particularly, that is set down 1. 3. c. 9. first of the dores, where the silver plate be­ing melted first, the flame quickly fired the wood, and from thence increased to the next porch, and that day and all the next night the fire encreased, till Titus cau­sed the army to quench it: But as it follows, the sen­tence of God had already determined that it should be consumed with fire; and so it was on August 10. of which he pronounceth, Now the fatal day was come after many years, the phrase so usual in the New Te­stament, the day, [...] and the coming of that day. And c. 10. a souldier without command cast a firebrand into the golden gate, and presently it set a flaming; and when Titus came violently in to quench it, no body would hear him, but cried the more to set it on fire, and nei­ther his commands nor intreaties would serve turn, but it was (absolutely against his will) burnt down, and no help for it, saith he, because the destinies had so deter­mined, that is, the counsel and decree of God, testifi­ed by predictions. What is here thus express'd by S. Peter, is ordinarily conceived to belong to the end of the world, and by others applied to the end of this world, & the beginning of the Millennium or thousand years. And so, as S. Peter here saith v. 16. many other places, in S. Paules Epistles, and in the Gospel, especi­ally Mat. 24. are mistaken and wrested. That it doth not belong to either of those, but to this fatal day of the Jewes, sufficiently appears by the purport of the whole Epistle, (see Note a. on the Title of it, and on ch. 1. Note e. and g.) which is to arm them with constancy and perseverance till that day come, and particularly in this Chapter, to confute them who object against the truth of Christ's predictions, and resolve it should not come at all; against whom he here opposes the certain­ty, the speediness, and terribleness of its coming. That which hath given occasion to those other common mis­takes, is especially the hideousness of those judgments which fell upon that people of the Jewes, beyond all that ever before are related to have fallen on them or indeed on any other people; which made it necessary for the Prophets which were to describe it, (and who use tropes and figures, and not plain expressions, to set down their predictions) to expresse it by these high phrases of the passing away, and dissolving, of hea­ven, and earth, and elements, &c. which founding very tragically are mistaken for the great, finall dissolution of the world. What is first literally, and then figura­tively meant by the heavens and earth, hath been said Note d. [...] As for the addition of the [...] elements an­nex'd to the heavens, that is no more then will bear due proportion to the [...] the works therein, [...] which are join'd with [...] the earth. By one is meant all that is in the earth, the creatures that inhabit there; and by the other is meant all that is in the heavens, [...] the host of them, Gen. 2. 1. for so the Hebrew word, coming from [...] a military word, for standing, or moving, in rank and order, is answerable to the Greek [...], which comes from [...], which bears the same sense. And so Wisdome 7. 17. [...] elements are in the Chaldee, cited byPrafat [...] Peasche ha [...] to ah: see Shickard Happeruse [...] Bech [...]noth, p. 44. Rabbi Moses ben Nachman, [...] Planets, or signes in heaven, which are ordinarily call'd the host of heaven; and so Justin Martyr, Apol. 1. uses [...] for the Sun, Moon, &c. which are appointed by God for the increase of fruits, and changes of seasons. So in Theophilus ad Autol. the Sun and Moon, [...] &c. are oft call'd [...] elements: Only the word heavens being an equivocal word, used either for the superior heavens, whether Empyreal, or Aethe­real, or for the sublunary heavens, the air, (as the word World is either the whole compages of the superiour & inferior, or else onely of the sublunary lower world) we may here resolve, that the [...] and [...], hea­vens, and host or elements thereof, are literally the sub­lunary aereal heavens, and all that is therein, clouds and meteors &c. fowls and flying creatures; and so fit to join with the earth, and the works that are there­in, &c. and both together prophetically, or figura­tively, to signifie the whole people of the Jews, which are sometimes call'd [...] the habitable world, [...] Is. 10. 23. (compared with Rom. 9. 28) and 13. 5, 9. & 24. 1. and Luc. 21. 26. and Rom. 10. 18. and, which is all one, the heavens and earth, Hagg. 2. 6, 21. Is. 51. 15, 16. and c. 34. 2, 4, 5. See Note d. Or if it be understood of the Aethereal heavens, and the Planets or signs therein, it will then be parallel to the Sun, Moon and Stars, Mat. 24. 29. (agreeable to the Prophetick style Is. 13. 10. and 34. 4. Ezech. 32. 7. Joel 2. 10, 31. and 3. 15.) and so again will fitly expresse the city and Temple, the Civil and Ecclesiasti­cal state of the Jews, or the ruling part of both, the Priests and the Sanhedrin, as the people are decyphe­red by [...] the earth, and the works therein; [...] and all [Page 820] these together are the whole nation, the [...], or total final destruction whereof is here described.

h in [...]V. 16. In which] In this place the King's MS. read­ing [...] in which in the Feminine gender (which if it be true, then it must refer to the Epistles fore-mentio­ned) but other Copies, and the printed ones generally reading [...] in the Neuter, which cannot agree with Epistles, but with [...] of these things, it is not certain which reading must be adhered to. That which seems to me most probable is, that the ordinary rea­ding should be retained, [...], &c. and that tender'd, among which things some are hard to be understood, &c. If this be the sense, then Saint Peter doth not at all give this character of any parts of S. Pauls Epistles, that they are [...] hard to be understood but that a­mong those things (of which S. Peter is nowa treating, [...] and of which, saith he, S. Paul hath written in all his Epistles, and generally the Prophets of the Old, and the Apostles of the New Testament, v. 2.) [...] some are hard to be understood, &c. What the things here spoken of are, hath been cleared by the Paraphraese of this▪ and the former Epistle, viz. in general, the coming of Christ to destroy his crucifiers and deliver the pious Christians out of their persecu­tions. This is apparently spoken of by the Prophets and by Christ, and by the Apostles, both in their prea­ching (see Note a. on the Title of the Epistle to the Romans) and in their Epistles, written but a little be­fore it was to come. That it was so long deferred, was matter of some trouble to some, and objection against the truth of these predictions, v. 4. to which this Apo­stle here answers, v. 9. that the reason why God doth make some stay in this matter, is that men may have time to repent, and reform, and escape this vengeance, which when it comes, will come so suddenly and unexpectedly as to surprize many that look not for it, v. 10. and that he repeats again, v. 15. bidding them count the long-suffering of the Lord (that is, this de­ferring his judgments) salvation, that is, a means de­signed by God to bring men to repentance. And for this particular it is that he cites S. Paul, as concurring with him in this account of the reason of Christs delaying his coming, adding only this of S. Paul, that in all his Epistles he hath spoken of these things, that is, said a great deal concerning this coming of Christ. Having gone thus far, he passeth his observation of the then present temper of men, and behaviour in this matter, that there were some giddy, unsetled Christians, which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ, have fallen into pernicious errors. What things those were which are here said to be [...] hard to be understood, and what dangerous errors drawn from thence, will per­haps be hardly defined by us at this distance. That Ce­rinthus, by misunderstanding some of these predictions, came to think that Christ should have a temporal kingdome upon earth, where men should enjoy all car­nality, see Note on Rev. 2. a. and he and his followers may be thought to be these [...] here, the unstable Christians that distorted these predictions. Or because it is added of the same men, that they doe disstort other scriptures also to their own destruction, it will not so fit­ly be restrained to Cerinthus, but more generally be spoken of the Gnosricks, who by a strange liberty which they used in expounding the Scriptures of the Old Te­stament (calling it [...] knowledge of mystical senses) brought in most damnable doctrines of uncleannesse, [...] &c. And these sure are the men here spoken of, called unstable, , [...] because they fell off from the truth, and [...]) scoffers, [...] V. 3. as that notes Apostates (see Note on Jude 18.) And having thus discovered who the men were, it will be more possible by the same clew to discover what the things were which are by S. Peter called [...] [...] hard to be understood. I shall here of­fer my conjecture. Our Saviour, when he foretells this his coming very particularly, Mat. 24. and defines the time so far, that it shall be certainly within the com­passe of that generation, V. 34. (and in the life-time of some that were there present, Mat. 16. 28.) yet for the precise time of it, the day and hour, he pronoun­ceth clearly that no man, nor angel, V. 36. (no nor the Son himself, Mar. 13. 32.) knows of that, that is, none but the Father. Accordingly he answers the Apo­stles Act. 1. 7. demanding whether he would then (after his resurrection) restore the kingdome to Israel, It is not for you to know the times and the seasons which the Father hath kept in his own power; that is, [...] the day and houre in Matthew, the punctual time of this kingdome of God, this coming of Christ, God the Fa­ther had kept secret, revealed it neither to man nor An­gel, neither should it be revealed to any. This I suppose is the meaning of 1 Thess. 5. 1, 2. that of the times and seasons, that is, of the very time which God in his wis­dome had chosen for this remarkable coming of Christ upon his crucifiers he needed not write, it being suffici­ently known that it was to come as a thief in the night, that is, not to be discerned beforehand. In which place, that which is [...] times and seasons, V. 1. is [...] the day of the Lord, [...] V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour, Mat. 24. 36. and so in stead of no mans knowing of it Mat. 24. and Gods reserving it in his own power, so that it is not for them to know it, Act. 1. 7. is there, the coming of that day as a thief in the night; [...]y which may be concluded, that that phrase of that dayes co­ming as a thief in the night▪ is set to signifie the uncer­tainty when that day would be. And so Christ explains that phrase; if the good man of the house knew in what watch the thief would come, &c. intimating that the coming of a thief is supposed to be unknown to him that is to be robb'd by him. Now it is apparent that this saying of Christ's, in this sense, is here laid as the foundation of the discourse and words which here we are endevouring to explicate, [...] But the day of the Lord shall come as a thief in the night, V. 10. that is▪ But the punctual time of this coming is unknown, upon which he builds all watching, and caution, and con­tinual expectance, V. 12. And having added what ad­vantage the faithful Christians shall receive by this means, peaceable days of serving Christ, express'd by new heavens and new earth, that is, a new world, where­in dwelleth righteousnesse, which therefore he adviseth all to wait for, (for that is the meaning of [...], [...] not [...], let us (not we doe) expect them, and depend on them according to his promise) he then gives them an account why 'tis thus long deferr'd, and adviseth all to make the right use of it, make it their season of repentance, V. 15. which being confir­med by S. Pauls authority, he hath no more to add on this matter but this, that the objection of the Apostates, V. 3. against the truth of Christ's promise of coming in this manner, was founded onely in the obscurity and un­knownnesse of some particulars in this matter, which very probably signifies that profess'd unitelligiblenesse of the punctual time of Christ's coming, which because no body would or could tell them when it would be, therefore they will not wait for it in purity and sobrie­ty, and practice of such Christian vertues as were re­quired to prepare them for it when it should come, but walk after their own lusts, V. 3. follow their own sensual courses, and perswade themselves that it will never come, that no such judgment is likely to come at all upon them, and so that day comes upon them unawares, and they perish in it with the crucifiers; and so are fitly said to detort these [...], the uncertainty of the punctual time (and some other such particulars) to their own destruction, to perish remarkably by this means. This is no improbable meaning of these words, com­pared [Page 821] with v. 3. from whence the rise of this discourse was taken. And if it be here objected, that this parti­cular of the day and hour was more then [...], hard to be understood, God having kept it a perfect se­cret to himself, and so that this cannot be it which is here spoken of; I answer, that words of this nature are not so strictly to be taken as to be thought to signifie no more then hard. For which it is said of him that trusts in riches, [...] that it is hard for him to enter into the king­dome of God, that which is express'd by [...] hard, Mar. 10. 24. is presently interpreted to be impossible, not onely by the matter which is such, but also by the similitude of the Camel entring through the eye of a needle, v. 25. So when the Disciples complain of an hard saying, Joh. 6. 60. it follows, who can hear it? that is, no man can possibly be supposed to eat the Son of mans flesh, and so hard is impossible there also, that is, morally so, that which cannot be done without great impietie: and so [...] here in the forementioned in­terpretation are not absolutely impossible to be known, because God my, though he will not, reveal it; but which could not be understood, supposing that God (as Christ had said) would keep it in his own power, and reveal it to no man.

THE note a FIRST EPISTLE GENERAL OF JOHN.the Apo­stle John, for the co­pies gene­rally read [...]

OF the Author of this Epistle, that it was John the beloved disciple, the same that wrote the Gospel and the Revelation, there hath never been any question in the Church of God, which hath from all times [...] [...], without any doubt, received it into the Canon. That he begins not, as the other Apostles (all save on­ly the Author to the Hebrewes) had done all their Epistles, with his name, and expression of those to whom he wrote by way of salutation, may most fitly be interpreted by his customary practice in his other writings, who in the Gospel scarce ever names himself, but chuses to use some circumlocution, as, he that saw, the disciple whom Jesus loved, he that lay leaning on Jesus bosome, and the like, and begins his discourse without one word of formality, or title, or preface, which all the other Evangelists had used. In what year of Christ this Epi­stle was written, is no otherwise certain then by what may be collected from some passages in it; as cap. 2. 18. where it seems to have been a little before the great destruction which befel the Jewes, called by other Apostles the day of the Lord, and the last day, [...] but by him [...], the last hour, or part of that day; and again the true light already shining, c. 2. 8. that is the Christian bright state turning out the Mosaical shadows, or typical ser­vices, which was finally to be done at the destruction of the Temple, and now already was done in some part. And the same again appears by the [...], [...] many counterfeit Christs and false Prophets, that, in that V. 18. he saith were then among them, such as Christ tells us were to be the immediate fore-runners of that destruction, Mat. 24. And accordingly the whole businesse of the Epistle is to encourage them, chap. 1. 4. to confirm the faith and constancy of the Christian professors, who were now solicited vehemently by these seducers, and the Church torn a sunder in every place by the Gnosticks, (the followers of Simon) who now denyed the reality of Christ's coming in the flesh, and would no longer confesse a crucified Christ, or venture any persecutions for that confession. That it was called antiently the Epistle to the Parthians, is affirmed by S. Augustine, meaning there­by those converted Jewes which lived beyond Euphrates, of which there were great multitudes, saith Josephus, Ant. 1. 18. c. 12. And to them it is not improbable it was written.

CHAP. I.

1. THat which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handledconcerning [...] of the word of life,]

Paraphrase 1. That which from the beginning of the world was in the decree and purpose of God (and was afterward fore­told by him) but by us the Apostles of Christ heard from God speaking from hea­ven, and really beheld and looked on by us, known and testified by all our senses, concerning Christ and the Gospel of Christ, shewing us the way to life eternal,

2. (And Kai For the life was manifested, and we haveseen and [...] seen it, and bear witnesse, and shew unto you that eternal life which was with the Father, and was manifested unto us)]

Paraphrase 2. (Which Christ and which Gospel were revealed unto us visibly and discernibly, of which I can testifie as an eye-witnesse, and do therefore now declare to you Christ the fountain of eternal life, who from all eternity continued with the Father, and at [...]ast became man, and was clearly revealed to us)

3. That which we have seen and heard, declare we unto you, that ye also may partake with us [...] have fellowship with us:and our partnership be [...] and truly our fellowship is with the Father, and with his Son Jesus Christ.]

Paraphrase 3. What, I say, we know thus assuredly, that we make known to you, that you may partake with us in it, and that participation be of all others the most blessed desirable participation, (see Act. 2. c.) a partici­pation of knowledge and grace and immortality, and that with God himself through Christ Jesus.

4. And these things we write unto you, that your joy may becompleted [...] full.]

Paraphrase 4. This Epistle and, in it, this testimony doe I write unto you, for your encouragement in the profession of the Gospel, which many Gnosticks and false Christs are apt to shake you out of.

5. This then is the message which we have heard of him, and declare unto you, that God is note a light, and in him is no darknesse at all.]

Paraphrase 5. And this is the summe of the Gospel preached by Christ, which we now testifie unto you, that all purity is required of you, that all God's commands are pure, and that there is nothing which hath any degree of impurity in it which God in Christ doth not now abominate, but on the other side, a farre greater purity now required then before, which may sufficiently are you against all the deceits of the Gnosticks, which under the notion of Christian liberty are apt to lead you into all the impurity in the world.

6. If we say that we havepartnership [...] fellowship with him and walk in darknesse, we lie, and do not the truth:]

Paraphrase 6. If we say we are parta­kers of his purity, or have any likenesse or conformity with him, and live in any impure course, as the Gnosticks doe, we neither speak nor act according to the Gospel, which prohibits and interdicts all such wayes as they daily and avowedly practice:

[Page 823] 7. But if we walk in the light, as he is in the light,or we have part­nership with him, for though in the Kings's MS. there be here a lacuna, yet the space is not large enough for [...], but fit for [...], and this is agreeable with v. 6.

Paraphrase 7. But if we live pure lives, as he is perfectly pure, then we partake with Christ of his graces, and resemble him in his purity, (see v. 3. and v. 6.) and the death of Christ is beneficial (to us, who thus imitate his purity) and cleanse us from all the guilt of past sins, and present infirmities.

8. If we say that we havenot sin [...] no sin, we deceive our selves, and the truth is not in us.]

Paraphrase 8. All these mens preten­sions to perfection are a per­fect cheating of themselves. Whosoever conceive, as the Gnosticks doe, (calling themselves, The perfect, &c.) that such actions as are done by them are reconcileable with persection or innocence, they most miserably deceive themselves, and must know that they are so farre from any state of perfection, that they act quite contrary to the rule which the Gospel gives for the regu­lating of mens lives.

9. If we confesse our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse.]

Paraphrase 9. The only way is to re­pent and acknowledge what we have done amisse, and then God, having promised pardon to all humble penitents upon sincere reformation, is obliged in fidelity and justice to make good this promise to you, to free you from all punishment of sin; and no other course but this will render you capable of his mercy.

10. If we say that we have not sinned, we note b make him a lyar, and his word is not in us.]

Paraphrase 10. Nay they that live such lives as these men, and yet pretend to perfection, do not only lie, v. 6. deceive themselves, v. 8. but proceed farther, and make God a Iyar, who having sent Christ into the world to reveal his will, to give certain rules of life, to define what is now sin, and what is not, hath uni­versally defined such actions as are committed by these pretenders to perfection, to be horrible and damning sins; and therefore they that doe thus, and yet thus pretend, give God the lie, and manifest how farre they are from obeying his commands, living according to Gods will.

Annotations on Chap. I.

a Note: [...] V. 5. Light] The word [...] light is a figurative expression to signifie the most perfect, [...] immaculate puri­ty; and [...] darknesse is directly the contrary, mixture of all impurity: The affirming of which con­cerning God, that he is perfect purity, without any mixture of impurity, is no such strange thing as that the Apostle should introduce it with so much ceremo­ny as here we see made use of, That which we have heard and seen, which we have looked on, and our hands have felt, V. 1. What we have seen, we declare, V. 3. and, This is that message which we declare, V. 5. That which all this solemnity was thought fit to introduce, was certainly somewhat either doubted of and questio­ned by the doctrines, or opposed and resisted by the lives of those to whom he writes. And that which seems most probable to be the full importance of it, is in the general to denote the great perfection of puri­ty which is now commanded in the Christian law, and more particularly the great obligation that lies upon Christians not to make that profession or pre­tence or excuse for the favouring themselves in any de­gree of liberty or impurity. Christ came certainly from God to declare his will unto us; that God a God of all purity, and consequently his command­ments which Christ came to reveale (like himself) made up of severe rules of purity: And then how con­trary to all piety and Christianity must the Gnostick in­fusions necessarily be, which allow and practise all im­purities, and make them a special part of their religi­on, and call themselves [...] and [...] perfect and knowing men, beyond all others, and living in a sink of all uncleannesse, say they have not sinned for all this, ver. 10?

b Note: [...] V. 10. Make him a lyar] What it is to make God a lyar hath no great difficulty in it; [...] it is certainly to deny the truth of that which God hath somewhere af­firmed; and so 'tis used c. 5. 10. The greater questi­on is, wherein the truth of this affirmation here is foun­ded, [...] that if we say we have not sinned, we thus deny the truth of what God hath affirm'd, or give God the lie. The best way of deciding this, will sure be taken from the Context, where v. 6. the foundation of this speech is laid. There it is, If we say we have fellowship or partnership with God, and walk in darknesse, we lie, and doe not the truth. There certainly we may dis­cern who are the we that are here spoken of, viz. not the Apostle, and the pious Christians (for the first per­son doth not alwaies signifie so, but is used to personate any other that the Apostle would speak of: see Rom. 7. Note d.) but those that are supposed to walk in dark­nesse, [...] that is, to go on in unchristian sinnes, and yet to pretend partnership with God, [...] that is, to a state of great innocence and perfection. These are certainly the Gnostick-hereticks, whose character that is, to live in all carnality and uncharitablenesse, &c. and yet to pretend themselves to be the most perfect men: Of those he there saith, that they lie notoriously, their foul actions and pretensions to perfection are very con­trary, and they doe not the truth, [...] they live contrary to that rule of life which as Christians they have re­ceived to live by. To these same persons he proceeds, ver. 7. to tell the positive truth, contrary to their lie, that if they walk in the light, [...] that is, live Christian lives of purity and charity, then they may truly be said to have partnership with him, (as the King's MS. seems to have read [...], and not [...], and as is most agreeable with v. 6.) that is, to be blamelesse, pious, perfect men; and then for any frailties, or forsa­ken sins, [...] the blood of Christ is accepted as a sacrifice of expiation for such. This is again said (both in the former and latter part of it, ver. 8, 9.) but with some little change of the phrase, which must be interpre­ted by analogie with the former. [...] If we say, [...] we have not that is all one with the pre­cedent, we have partnership with him; for sinlenesse is that property of Gods which they pretended to be communicated to them: and then though there be no­thing in that verse answerable to their walking in darknesse, ver. 6. Yet the persons being still supposed the same that are spoken of in both verses, the impious carnal Gnosticks, this of their wicked lives is supposed in the 8th verse, having been already, ver. 6. suffici­ently express'd: and so as of them, whose lives of car­nality and pretensions of perfection were so contrary, it had been affirmed, ver. 6. that they lie, and doe not the truth; so in that 8th verse, 'tis said with little change, [...] they deceive themselves, and the truth is not: in them, which only adds to the former the considera­tion of their danger that they thus brought upon them­selves, they flattered themselves to their ruine, whereas v. 9. If they would acknowledg their sins and danger, and forsake them, and flie to God for pardon upon re­pentance, he having promised it to such, would be faithfull and just to forgive them their sins, [...] would deal with them according to his promise. And then follows v. 10 If we say that we have not sinned (which is directly all one with, we have not sin, v. 8. see Ntoe on c. 3. a.) that is, if these men that thus live, pretend [Page 824] still that they are the perfect (as of their followers in Irenaeus we read, that they called themselves the spiri­tual, and affirmed that all the foulest actions did no more pollute them then gold was polluted by being in the mire, or the sun beams by shining on a dunghill) they make God a lyar, (which is an addition to their lying first, ver. 6. and then deceiving themselves, v. 8. and so frees these repetitions from tautologie) that is, directly give God the lie, who hath every where de­clared such actions as these men practised confidently, (abominable pollutions, &c.) to be most vile and most punishable sins. And so this appears to be the full meaning of this verse, and being so, leaves no place of disputing from hence, whether of any regenerate man it can be said at any time, that he hath not sinned (in that notion which belongs to that phrase in these Epi­stles of S. John, and is explained Note a. on ch. 3. to belong to wilful, advised, deliberate sin) for sure these Gnostick soul livers were farre from regenerate men. That this is the full meaning of the place will farther appear by the words immediately subsequent, ch. 2. 1. These things I write unto you that ye sin not, [...] which are very fitly adapted to this purpose: for there is no such way to perswade men not to fall off into those soul sins that now solicited them, as this of undeceiving them in this point, and assuring them that if they lived Gno­stick lives, they should never be deemed perfect men, which as long as they entertained themselves with any hopes of, nothing could convince them of the necessity of so saking them. Whereas any other way of un­derstanding the place would not tend to that end of exhorting and warning them not to sin. For if it were to be understood of all the best mens being guilty of sinne, how could that be a way of inforcing on them their duty of not sinning? Many more arguments might be used by refuting all other imaginable interpre­tations of this place to confirm this, but this one of the Context may be sufficient, which accordingly in the next Chapter pursues the same subject more expresly; Hereby we know that we have known him, [...] that we are true Gnosticks indeed, (and not those that falsly assume that name) truly perfect men, such as Christianity was designed to make us, if we keep his commandements, [...] v. 3. practise those vertues of purity and charity which Christ commandeth: and then v. 4. just as here in this Chapter, but more largely and explicitly then in this verse, He that saith, I have known him, that is, calls himself a Gnostick, [...] perfect man, and keepeth not his commandements, lives so contrary to the rules of piety and purity, and all Christian vertue, as these pretended Gnosticks doe, [...] is a lyar (just as c. 1. 6. we lie) and the truth is not in him, as c. 1. 8. the truth is not in us. But who so keepeth his word v. 5. that is, [...] lives according to the strict commands of Christ [...] in this man hath the love of God been truly perfected; he may on some grounds of truth pretend to perfection of charity toward God, to which these Gnosticks falsly pretended, and so was the occasion of all this discourse of pretended perfe­ction, when men live in vile sins, as after of that perfect love which, if truly such, casteth out fear, ch. 4. [...].

CHAP. II.

1. MY little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righ­teous.]

Paraphrase 1. My tender Christians, I write this to you which I have last written, v. 6, 7, 8, 9, 10. (see ch. 1. note b.) to deterre and forewarn you of this deceit that so many are now fall'n into, that you may not be drawn away into the heresie and impurities of the Gnosticks, either by following them into unclean, bestial sins, or by de­pending on and pretending to such a perfection in your selves, which may secure you in any one act of deliberates sin, but that if you have fallen, or shall fall into any such act, that then persently you confesse it, and forsake it freely, and lay hold on Christ, who (for your encouragement, you may know) is on God's right hand, acting as an advocate for those that have sinn'd, and now reform and amend their lives, and, when the Church praies to him for any laps'd sinner, he is just and faithfull to perform his promise, to hear the Churches prayers, and to present them to his Father, and to manage all that belongs to such, to their best advantage.

2. And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.]

Paraphrase 2. And he, having entred by blood into the holy place, that is; having died for us, and gone to heaven, where he is now invested with power, which he exerciseth in our behalf, is a powerfull means of reconciling God to us, of obtaining free pardon for our sins (on condition of our giving of our selves up to new life) and not for ours onely, but for all the sins of all the world of men, (on condition of faith in Christ, and new life.)

3. And hereby we do knowthat we have known him, [...] that we know him, if we keep his command­ments.]

Paraphrase 3. And this is a character by which it may be discerned whether we truly know Christ or no, (as the Gnosticks call themselves by that name, which signifies knowledge, 1 Tim. 6. 20.) that is, whether we have a right notion of Christ as he is our advocate, v. 1. and propitiation for our sins, v. 2. and of his Gospel, or no, viz. if we do what he commandeth us to do, live obedient to the directions of Christ, (see note on c. 1. b.)

4. He that saith,I have known [...] I know him, and keepeth not his commandements, is a liar, and the truth is not in him.]

Paraphrase 4. He that undertaketh to be a Gnostick, or perfect Christian, that is, one that hath more perfection of divine knowledge, and love of God, v. 5. then all others, if he expresse not this in a pure and holy life, is the greatest hypocrite in the world, (see c. 1. note b.)

5. But whoso keepeth his word,in this man hath the love of God been truly per­fected, [...] in him verily is the love of God perfected: hereby know we that we are in him.]

Paraphrase 5. But the observing his commands is the onely sure argument, that he that doth so is a perfect lover of God, truly so called, (the appellation being falsely assumed by the Gno­sticks) and an argument of evidence to himself, that he is a branch, a member of Christ, as the Gnosticks boast that they are, and that whatsoever they doe, it cannot make them cease to be so, (see note on c. 1. b.)

6. He that saith he abideth in him, ought himself also so to walk even as he walked.]

Paraphrase 6. He that pretends to be a member of Christ (see Joh. 15. 4.) doth by that engage himself to live as Christ lived, or if he doe not, to give over so pretending.

7. Brethren, I write no new commandment unto you, but an old commandment, which ye had note a from the beginning:or, the word which ye heard from he beginning, is the old command­ment the old commandment is the word which ye have heard from the beginning.]

Paraphrase 7. 'Tis not any new mat­ter which I now discover or write unto you, but that which you were taught at the first preaching the faith unto you, and that which was taught you so early may deserve to be styled an old commandment.

[Page 825] 8. Again, a new commandment I write unto you,a thing which is true in it self, [...] which thing is true in him andor, in us, because the shadow pas­seth, for the King's MS. reads [...] in you: because the darknesse is past, and the true lightalready [...] now shineth.]

Paraphrase 8. 'Tis that indeed that Christ called a new com­mandment, and so it is in comparison with the Mosaical Law, to which Christ hath added some degrees of perfection; but that is no prejudice to it, it is not the lesse true for being so, nor the lesse considerable to you, but ought in all reason (as proclaim'd by God from heaven, and Christ sent on purpose to preach it) to be look'd on as a thing wherein we are at this time concerned most particularly, those dark imperfect shadows of the Mosaical oeconomy being now at an end, and the more perfect Christian precepts which are to take place, and to turn out the Mosaical performances, being already, as the Sun, risen, and shining in our Horizon, in full force obligatory to all Christians.

9. He that saith he is in the light, and hateth his brother, is in darknesse even until now.]

Paraphrase 9. This consideration ob­ligeth you to all Christian practices, actions of light, particularly that of charity and kindnesse to all your fellow-Christians, contrary to those emula­tions, and contentions, and seditions, and persecutings of their fellow-Christians, that are observable in the Gnosticks among you.

10. He that loveth his brother abideth in the light, and there is nos [...]andal [...] occasion of stumbling in him.]

Paraphrase 10. He that is thus chari­tably disposed and inclined, is the true Christian, and hath little occasion to insnare him in any sin, little temptation to any ill, most of the suns that men fall into flowing from this original of uncharitablenesse, see Mat. 6. 22.

11. But he that hateth his brother is in darknesse, and walketh in darknesse, and knoweth not whither he goeth, because that darknesse hath blinded his eyes.]

Paraphrase 11. For as the dark keeps any man from discerning which way to go, so doth uncharitablenesse obstruct all Christian practice.

12. I write unto you, little children, because your sins are forgiven you for his names sake.]

Paraphrase 12. A precept I have v 15. which I desire to enforce upon all sorts of you: First, on the tender Christians among you, because God hath been so kind to you, as to forgive your sins for Christ's sake, which will be an engagement to you, v. 15. to take off your love from the world, and place it on God.

13. I write unto you, fathers, because ye have known him that is from the be­ginning. I write unto you, young men, because you have overcome the wicked one. I write unto you, little children, because ye have known the Father.]

Paraphrase 13. The same I have for you, the most antient, for you know Christ, (which is agreeable to those of your age, to know the Antient of days) and that may be an engagement to you to love whom you know: And so 'tis likewise for yong men, to whose age it is agreeable to entertain ambitions and desires of conquering, and have been enabled by God to do so, to overcome the evil one, both the devil, and every other that can mean you any hurt, and (if you adhere fast to Christ) all temptations of the world or devil. Which sure is an engagement to you not to love the world which you have overcome. And for you, little ones, again, your knowing of the Father is an obligation to love him with a most filial love.

14. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong and the word of God abideth in you, and ye have overcome the wicked one.]

Paraphrase 14. And again I reiterate and reinforce this exhortation upon you, antient men, as I did before, to impresse it the deeper, and so on you young men also; and the exhortation on which I lay so much weight to you all, is this,

15. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.]

Paraphrase 15. Love not the world, nor any thing in it; for who­soever doth so, that man hath not that love of God, which is prescribed now under the Gospel, of parting with all, when he calls for it, and following him.

16. For all that is in the world, the lust of the flesh, the lust of the eyes, and pride of life, is not of the Father; but is of the world.]

Paraphrase 16. For all that is in esti­mation in the world, those things that tend to our sensual pleasures, profits, honors, and the like, and the desires that are fastned on those objects, (which are so observable all of them in the Gnosticks, first, their filthy abominable lusts, secondly, their love of the world, which makes them deny Christ, rather then incur persecution by professing him, and thirdly, their looking on themselves as men of deepest knowledge, and priding themselves in those perfections) are all from an earthy, not an heavenly principle.

17. And the world passeth away, and the lust thereof: but he that doth the will of God abideth for ever.]

Paraphrase 17. And all these, all where­in they so delight themselves, what are they but poor momentany transitory things? whereas obedience to God's will helps us to perpetuity.

18. Little children, it is note b the lasthour [...] time: and as you have heard that Antichrist cometh [...] shall come, even now are there note c many Antichrists; whereby we know that it is the lasthour time]

Paraphrase 18. This disseminating of unchristian doctrines among you, is no more then what Christ foretold should fall out about this time. For now the great day of destruction upon the obdurate Jewes is close at hand, (see note on Mat. 24. b. and Heb. 10. a.) And as Mat. 24. 5, 11, 12. 'tis foretold by Christ that immediately before the de­struction of Jerusalem, there must be false Christs, that is, some that take upon them to be sent from God, as Christ was, and so to be counter-Christs, false counterfeits of the true, and again false prophets, bringing in new doctrines, and pretending to do miracles, to get authority to them; so now we see it fulfill'd, there having already appeared many who undertake to be the savi­ours and redeemers of the Jewes, to rescue them (which is their notion of a Messias) out of their conquerours hands, &c. and now false teachers, the Gnosticks, under Simon the Magician, by whom therefore you ought not to be seduced, but to look on them as the men foretold by Christ, which should, if it were possible, deceive the very elect, and by which we know infallibly that this is that time there prophesied of, which though it bring us some persecutions at present, yet withal it signifies, that if we continue constant in faith, we shall shortly be delivered.

19. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us.]

Paraphrase 19. The Antichrists, or false teachers, that are now a­broad, may perswade you, and be conceived by you to be of the same piece with us disciples, and Apostles, and Orthodox Christians, and not to differ from us in any considerable matters, because they lived in the same assembly with us, immediately before they thus went out, and taught these false doctrines among you: But let them not impose upon you thus: the truth is, they were not of us, or of the same faith with us, though they went out from among us, and an argument of that you may have from their leaving us, or going out from us; For if they had been of the same faith with us, what needed they to have separated? they would certainly have continued communion with us; and their not doing so, is a manifestation that, though they did live among us, yet they were none of them of the same faith with us, when they thus forsook us.

20. And [...] But ye have an unction from the holy One, and ye know all things.]

Paraphrase 20. And that testimony of the truth of the Gospel of Christ, which was given to it by the holy Ghost, is imparted to you, and gives you such an assurance of the truth against these impostors, that you cannot in any reason be thus cheated by them: see note on Act. 10. c.

[Page 826] 21. I have written [...] to you▪ not because [...] I have not written unto you, because ye know not the truth; but be­cause ye know it, and that no lie is of the truth.]

Paraphrase 21. And consequently my writing to you now is not out of jealousie or suspicion that you are ignorant of the truth; for then I would write more largely on this matter, and give you the evidences and proofs of all this: but I satisfie my self with these brief admonitions, because you are so firmly rooted in the truth, that you cannot but discern the difference of every such false doctrine from the one revealed truth.

22. Who is a liar, but he that denieth that Jesus is the Christ?This is the Anti­christ deny­ing [...] he is Anti­christ that denieth the Father and the Son.]

Paraphrase 22. There is no such liar, such dangerous false teacher, as he that denies Jesus to be the Messias, and thus do the ring-leaders of the Gnostick heresie (see note a.) Whosoever doth so is an Antichrist, denying in effect both the Father and the Son; the Son directly, the Father by consequence, because he hath testified of Christ by miracles, and voice from heaven, which testimony of the Father is not true if Jesus be not the Christ.

23. Whosoever denieth the Son, the same note d hath not the Father: [but] he that acknowledgeth the Son, hath the Father also.]

Paraphrase 23. And so whosoever de­nieth the Son to be the Mes­sias, renounceth the Father also, who hath testified him to be so. And this doe the followers of Simon, the Gnosticks, who deny Christ to have been born, or lived or died truly, but only in appearance.

24. Let that therefore abide in you which ye have heard from the beginning: if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.]

Paraphrase 24. You therefore, what­soever your temptations be, forsake not the doctrine which from the beginning of your Christianity you have received: To which if you firmly adhere, if you continue in the constant profession of the true faith of Christ at first revealed to you, you shall continue also in the favour and love of God the Father, and of Christ, which is reward sufficient for that constancy.

25. And this is the promise that he hath promised us, even eternal life.]

Paraphrase 25. And whatsoever haz­zard we run by so doing, it matters not, though it be to losse of life it self, because he hath promised eternal life to those that stick fast to him, though with the losse of this.

26. These things have I written unto you concerning them that seduce you.]

Paraphrase 26. And this have. I said to arm you against the sedu­cing Gnosticks, &c. that are now among you, and are so solicitous to doe so.

27. But the anointing which ye have received of him abideth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you,or remain in him even now or still, for the Ks Ms. reads, and points it so, [...] ye shall abide in him.]

Paraphrase 27. And indeed I need give you no other armature against these, then what you have already: for the testimo­ny of the holy Ghost, and so of God himself, given to the truth of that Gospel which hath been preached among you, is sufficient to fortifie you, and that is still among you, and you have no farther need of testimonies of that truth against all opposers and deceivers; only hold fast and persevere in that which you have formerly been infallibly taught by that means, see ver. 20. and let not these seducers yet work upon you.

28. And now, little children, abide in him, that when he shall appear, we may have confidence, & not beashamed of, or from him, [...] ashamed before him at his coming.]

Paraphrase 28. I beseech you, my ten­der children, keep fast to Christ, unmoved, that when that great fatal day of visitation comes, that coming of Christ so long expected (see note b. & Mat. 24. b.) wherein the obdurate unbelievers shall be destroyed, and the believers delivered and preserved, we may come with chearful­nesse and confidence (see Joh. 7. a.) and not be turned with shame from him, or as inconstant (and so guilty) persons, be asha­med to meet him.

29. If ye know that he is righteous,or know that also▪ for the King's MS. reads [...] ye know that every one that doth righ­teousnesse is born of him.]

Paraphrase 29. Resolving of this, that Christ is a most just judge, and consequently that every upright person is a child of his, like unto him, and certainly shall be used by him as a son, have all protection and inheritance from him.

Annotations on Chap. II.

\1Note: [...] \2 reads, [...]) [...], [...] because the darknesse, or the shadow, passeth, and the true light already shineth. What is the meaning of these phrases is yet a farther difficul­ty, but by analogie with other the like in these books may be explained. [...] Christ is called the true light, Job. 1. 9. Light in respect of his doctrine, which was the direction of every mans life, and true light in re­spect of the more imperfect shadows that had been before under the Law. Thus, when it is said, Grace and truth came by Jesus Christ, and that the true wor­shippers shall worship the Father in spirit and in truth, truth denotes the substance in opposition to shadows, the substantial worship in opposition to the rudiments of the Law. And this sense is much favoured here by the King's MS. which reads, not [...] darkness, but [...] shadow, [...] which is used of the Law, Col. 2. 17. Heb. 10. 1. and so the word [...] passeth doth incline; [...] for that is oft applied to a shadow, (my time passeth like a shadow, &c.) but not so to dark­ness. And indeed as light is opposed to darknesse, so true light, which is somewhat more, that in which is no mixture of darknesse, is most fi [...]ly opposed to a shadow, in which there is some of that mixture. 'Tis true indeed ver. 9, and 11. we read [...] darkness, which may make it probable that it should be [...] not [...] darkness, not shadow, here. But that argu­ment is of little force, because there the opposition be­ing betwixt that and light simply, [...] darkness was necessarily to be used; and by that is meant the dark­ness of sin in both places, the hating the brother: but here it being not simply light, but with this addition, the true light, shadow is it to which that is most pro­perly opposed. And it need not seem strange that both these oppositions should here be used so neer one to the other it being evident, that the doctrine of Christ, which is opposed to sin, and so to darkness, which de­notes that, is opposed also to the Law of Moses, as a more perfect to that which was lesse perfect, an higher degree of charity now exemplified and required by Christ, to a lower and more imperfect degree of it before required by Moses. As for the passing of the shadow, [...] and shining of the true light, that evidently signifies the abolition of the Mosaical Law, and the Christian law taking place, prevailing over it. Which this Apostle, which knew that to be the last hour, and so the destruction of the Jewish Temple (and conse­quently service) so suddainly to approach, could not but know that it was now at hand. And indeed the Apostles having received revelations to that purpose, (see Note on Rom. 7. a.) it is here truly said [...], [...] this true light already shineth, the Law was already abolished, and only the Christian doctrine in force al­ready. And so this is a most commodious, efficacious reason, to prove and press the matter in hand, that if this were a new commandment, which here he speaks of, and no old Judaical one, yet it was part of the do­ctrine of Christ, and that was now in full force over the world, the Judaical Law being already abrogated, and the destruction of their whole policie very near at hand, v. 18.

b Note: [...] V. 18. The last time] That [...] here signifies that famous period, the destruction of the Jewes, will not only appear by comparing that phrase with many other of that kind in these Books, the [...] end, and [...] consummation of the age, and [...] the last [Page 828] daies, but also by the whole Context in this place: For the [...] (here following) ye have heard, [...] being a form of citing, must necessarily referre us to some prediction that had before been delivered of the mat­ter here spoken of, viz. the coming of Antichrist. This prediction was certainly that of Christ's Mat. 24. [...] where before this fatal day, in three stages of his dis­course, three several times he toucheth on this matter; first v. 5. There shall come many in my name, saying, I am Christ, and shall deceive many; then v. 11. many Pseudo-prophets (that is, that pretend a mission when they have it not) shall arise and deceive many; then v. 23. If any shall say, Lo here is Christ, or there, be­lieve them not: for there shall rise Pseudo-Christs and Pseudo-prophets, and shall shew many signes and wonders, so that they shall deceive, if possible, even the elect: behold I have told you before. Of the first sort are those counterfeit Christs who pretended soon after Christ's ascension; of which it is therefore said, [...], [...] the end is not yet, they were to be some years before this destruction. [...] Of this sort was Theu­das, not he which is mentioned Act. 5. 36, 37. as an­tienter then Judas Galilaeus; but another mentioned by Josephus, under Claudius's reign, when Fadus was Procurator of Judaea, who, saith Eusebius 1. 2. c. 1. a. out of Joseph. Ant. l. 20. c. 5. [...] deceived many. [...] Of this sort was the Aegyptian, Act. 21. 38. mentioned also by Eusebius, 1. 2. c. [...]. out of Jo­sephus. And so also Dositheus, or Dosthes, in Origen cont. Cels. l. 1. and in Hegesippus apud Euseb. l. 4. c. [...]. and divers others who undertook to be deliverers of the people, which is in effect to be Christs, as a Christ is defined by S. Luke, [...] c. 24. 21. [...], he that should redeem Israel. So again in the last place, the false Christs & false prophets are the like to these, differing from them only in the time wherein they should shew themselves, viz. after the besieging of Jerusalem, v. 15. when upon the sudden raising of it again by Cestius Gallus the Christians fled out of Ju­daea, v. 16. for then was it an opportunity for false Christs to attempt to gather followers, and undertake deliverances, if any would be deceived by them. But the deceivers that especially belong to this place are those of the second or middle stage, Mat. 24. 11. called there [...] many Pseudo-prophets, [...] immediately before the standing of the abomination of desolation in the holy place, that is, (as S. Luke in­terprets it) before Jerusalem was incompass'd with armies, that is, besieged, as here the many Antichrists among them is a proof that it was the last hour, Of that point of time five things are there foretold by Christ which are so exactly fulfill'd in this time where­in in S. John writes, that the very reciting them is almost the sum of this Epistle. First, that the Jewes should be very cruel in persecuting the Christians, Mat. 24. 9. Secondly, that many Christians should be scanda­lized by this means, that is, renounce the faith to com­ply with the persecuters, v. 10. Thirdly, that they that did thus renounce the faith to comply with the perse­cuters, (viz. the Gnostick-hereticks) should persecute those that stuck fast to Christ, and deliver them up to the persecuters, v. 10. Fourthly, that Pseudo-prophets should rise, and, upon this advantage of ridding men from persecution, seduce many, v. 11. Lastly, that upon this increase of persecutions upon the orthodox Christians both from the Jewes and Gnosticks, called the increasing of iniquity, [...] the orthodox themselves should begin to faint, their love to Christ grow cold, v. 12. After which it soon follows, v. 14. And then shall the end come. By the accordance of all which pas­sages there and here, it is manifest who are these Anti­christs here set down as the immediate forerunners of the siege of Jerusalem, [...] viz. those false prophets, 2 Pet. 2, 1. who there are said to have denied the Lord that bought them, and here, c. 4. 3. to deny Christ to have come in the flesh, and so were Antichrists properly so called, profess'd enemies to Christ, and withal the most cruel enemies and persecuters of the Christians, that is, the Gnosticks particularly, a sect of unclean abomina­ble Christians, which being followers of Simon Magus, laboured to deceive many by rehearsing the miracles which he did, and by their doctrines of the lawful­nesse of renouncing Christ in time of persecution ga­thered many to them, who were first willing to escape persecuting, and then hated and themselves persecuted all others. And to this 'tis clear that this whole chap­ter belongs; first asserting the doctrine of Christ, which these had perverted and denied, v. 1. then the necessitie of Christian practice, v. 3, 4, 5, 6. against these most unchristian livers; then particularly the doctrine of Christian charity, against their hating and persecuting other Christians, v. 9, 10, 11. then the contempt of the world and bearing of the crosse, and of all hardship for Christ's sake, v. 15. and then in this v. 18. having told them, that (according to Christ's prediction) this was the season to expect such deceivers, he comes par­ticularly to them, [...] v. 19. that they went out from the Christians, but were not of them, that is, were not true, but equivocal, and onely nominal Christians, and now were separated from them, as a sect that brake off and went out of the Church, and so were no longer to be counted Christians, v. 21. especially when they denied Jesus to be the Christ, as the Gnosticks did. And so he concludes that he had written to them of those that de­ceive them, v. 26. That this place, and peculiarly v. 19. belongs to the Gnosticks particularly, see Cyrill of Jerusalem, Cat. 6. p. 134. where speaking of Simon Magus he saith, [...], of whom it is written, They went out from us, but they were not of us; and as the Baro­cian MS. adds, [...], If they had been of us, they would have remain­ed with us: which is that whole 19. verse applied to Si­mon and his followers, whom p. 137. he names, Cerin­thus, (and in the Barocian Copie, [...]) Me­nander, Carpocrates, E [...]ion, and Marcion; and again Basilides and Valentinus. Before him see Polycarp in his Epist. to the Philippians, p. 20. in these words, [...], Every one that doth not confesse that Jesus Christ came in the flesh, is Antichrist; and whosoever confesseth not the martyrdome, or testimonie, of the crosse (that is, that doth not confesse Christ when danger attends that con­fession) is of the devil: and whosoever converts the ora­cles of God to his own lusts, and saith that there is nei­ther resurrection nor judgment, he is the first-born of Satan, (which is in the antients generally the title of Simon Magus.) And accordingly in the Epi­stles of Ignatius the primitive Martyr, especially that to the Smyrneans, he fortifies them against this doctrine of the Gnosticks, that Christ did not suffer, nor was born, nor rose again, [...], truly in the flesh, but onely [...] in appearance.

e Note: [...] Ib. Many Antichrists] Who the [...] were v. 18. hath been at large deduced, Note b. the whole sect of Gnostick hereticks. One mistake onely this matter may be farther liable to, by thinking the [...] the Antichrist here to be some peculiar person, distinct from the many Antichrists there. If there were any convincing reasons to conclude this, it would soon be decided who it was; those first-fruits of Satan, Simon Magus, who may well be supposed alive at the writing of this Epistle, being affirmed by the an­tients to have contended with S. Peter and S. Paul at [Page 829] Rome, and that most probably at their coming thither, before their Martyrdome, that is, about the twelfth of Nero▪ very little before the Jewish war, which brought that ruine upon them. See Arnobius l. 2. advers. Gentes, Sulpicius Severus Hist. sacr. l. 2. Cyril. Hie­rosol. Catech. 6. Isidore Pelusiot. Ep. 13. All relating that contention between those Apostles and him, and that, saith Cyril, after the error of the Gnosticks had spread it self over the Church, and so made it necessa­ry for the Apostles to oppose him publickly, Beside him other particular persons there were also capable of this title, Cerinthus, opposed by this Apostle S. John particularly, and Carpocrates and Saturnilus & others. And accordinglyBib. [...]. 2. p. 347. A. Hippolytus the Martyr in his book, [...]. interprets the place, many shall say, I am Christ, of Simon Magus and others, [...], Some rose and said, I am Christ; as Simon Magus and the rest, whose names it is not seasonable to rehearse. So Hegesippus in that eminent passage, set down from him in1. 4. c. 22. Eusebius, having named the seve­ral heresies that were come into the Church in his time, the followers of Simon, Cleobius, Dositheus, Gorthaeus, Menander, Marcion, Carpocrates, Valentinus, Basili­des and Saturnilus, concludes, [...] from these were the false Christs, false Prophets, false Apostles, which divided the unity of the Church with pestilent doctrines against God and his Christ. But there is no reason thus to affix the title, the [...] the Antichrist here being vi­sibly of the same importance with the same word v. 18. and that there, either all one with, or contained under the many Antichrists that follow. For so the words must import, that the prophesie which had fore­told that Antichrist comes in the last hour, was fulfil­led in the many Antichrists that were then come; which could not be, if that Antichrist foretold were another from those many Antichrists. And besides it hath already appeared that the coming of that Anti­christ foretold, was the arising of false prophets, Mat. 24. 11. and then though the word be here in the Sin­gular number, yet must it be all one with those [...] false prophets, in the Plural. And it is ordi­nary for a word in the Singular to be a complexum, and so to signifie a whole sort or sect of people, as it is ap­parent [...] the liar here v. 22. [...] denotes all those false prophets, that is, heretical false teachers, that deny Jesus to be the Messias, and not some singular person that did so▪ By all which it appears, that what is here said both of the Antichrist, and the many false Christs, belongs equally to the times before the destruction of Jerusalem, and denotes the Gnosticks to be them, and cannot duly be applied to any other. And if it be here objected that there is a difference between false pro­phets and Antichrists, and so that the Antichrist here will not be the false prophets, Mat. 24. I answer, first, that here appears not the least difference in the im­portance of the words literally taken, (and according­ly, c. 4. 1. they that are here called many Antichrists, and there, [...] v. 3. the Antichrist, are [...] many false prophets, as appears also by comparing the characters of them there v. 2. with what is here said of them:) for first, Christ and prophet are all one; [...] the word Christ denoting that divine unction or commis­sion to that great Prophetick office which Christ exer­cised here on earth; and accordingly we know that Moses foretells his coming in that style, A prophet shall the Lord your God raise up unto you: [...] and so se­condly, the words [...] and [...] in composition are oft all one, as in [...] and the like; as when we use the word counterpart of one thing made like ano­ther, which yet is not it, and so counterfeit, one which pretends, and looks like another which he is not. And so [...] will be (most literally) rendred a Counter-Christ, [...] and that is a Pseudo-Christ, or false Christ. SoLausi [...]e. Histor. c. 31. p. 949. D. Palladius expresly use [...]h the word. For speaking of the Devil, [...], transforming himself into the shape of our Saviour, and so adored by Valens, he saith, [...], he fel down and worshipp'd Antichrist, or this counterfeit Christ, that is, the Devil in this shape of Christ. And such it is certain was Simon Magus, who profess'd himself to be Christ Jesus, who appea­red to converse among the Jews. See Cyrill of Jerusa­lem in Catech. [...]. If this be not sufficient, then secondly, I answer, that the Gnosticks or followers of Simon, as they were false teachers, and so might be called [...] in that respect, so they were bitter opposers of Christ and all the orthodox Christians, denied Christ to be come in the flesh, and persecuted all that asserted it; and in that respect 'tis as visible that they were [...], as [...] signifies opposition, or con­trariety, Antichrists beyond all that ever any Christi­ans were, or can be imagined to be. And then though Antichrists are somewhat more then Pseudo prophets, because all false prophets, or false teachers, do not thus deny or oppose Christ, and the fundamental articles of our redemption, yet still the greater contains the lesse under it; and so that prediction that foretold there should come false prophets before the besieging of Je­rusalem, was abundantly fulfilled in these false teach­ers, which were over and above Antichrists, profess'd opposers of Christ and Christians.

d Note: [...] V. 23. Hath not the Father] To have the Father is to be expounded by analogy with having grace, Heb. 12. 28. that is, retaining it, holding it fast, or making use of it, as in the parable of the Talents, He that hath is he that makes use of and improves the talents by so doing; [...]. Thus here to have the Fa­ther is to retain and hold fast his doctrine, not to for­sake or depart from it, which every one must be said to do (and so here [...] not to have the Father) who denieth Christ to be the Messias, of whom God hath so positively testified that he is so. So again in the end of the verse the phrase is used, and so c. 5. 12. He that hath the Son, [...] is he that adheres and continues in the faith of Christ. So 2 Joh. 9. He that abides not in the doctrine of Christ, hath not God, that is, forsakes and apostatizeth from him; but he that continueth in the do­ctrine of Christ, he hath both the Father and the Son, by adhering to Christ▪ and that doctrine which he hath re­vealed from his Father, adheres to God also.

CHAP. III.

1. BEhold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, be­cause it knew him not.]

Paraphrase 1. As for the persecutions that befall the orthodox pro­fessors at this time, and are such discouragements to many, tempting them to fall off from their profession, Mat. 24. 10. these are but effects necessarily consequent to God's loving us: For is not God's love very particularly and remarkably express'd and testified to us, that he acknowledges us to be his sons, and gives us the privileges that belong to such? Certainly it is: And yet this is the very reason that we are so persecuted by the world. They look on us as a people contrary to them, having other relations then they have; for they depend upon the world, and not upon God, have nothing to doe with him and therefore no wonder that this be­falls us.

[Page 830] 2. Beloved, now are we the sons of God, and ithath not been yet made ma­nifest [...] doth not yet appear what we shall be: but we know, thatif he ap­pear [...] when he shall appear, we shall be like him; for we shall see him as he is.]

Paraphrase 2. My brethren, whatever our persecutions at present are, this state and condition of ours is the state and condition of the sons of God; and what we shall be hereafter, what inheritance shall be made over to those sons, is not yet revealed. But this we know, that when that blessed time shall come, we that are sons of God, shall (as the notion of sons signifies in the scripture) be like unto that Father of ours, like him in holinesse, and like him in blisse, and that blisse shall consist in seeing of him as he is, a fountain of all that is desirable to our natures.

3. And every man that hath this hopeon him [...] in him, purifieth himself, even as he is pure.]

Paraphrase 3. And whosoever hopes or depends on God for any such future state, if he expect to receive it from him according to his manner of promising, not absolutely, but conditionally, or indeed whosoever sets his heart on the vision of God, a pure and blissful state, not any sensual paradise, but a spiritual state of blisse, made up of sinlesnesse and purity, will in all reason set a purifying here, be a practising and aiming after that excel­lent copie, that he may be capable of that perfect purity hereafter.

4. Whosoever committeth sin,doth also cōmit trans­gression transgresseth also the Law: for sin is the trans­gression of the Law.]

Paraphrase 4. Sin is a contrariety to the Law of God, an act of disloyalty to our King; and he that deliberately committeth any act of sin, doth proportionably commit a rebellon and disloy­alty against Christ.

5. And ye know that he was manifested to take away our sins, and in him is no sin.]

Paraphrase 5. And Christ both by his example, being sinlesse, never guilty of any act of sin, and by all that he hath done and suffered for us, hath designed this special end to himself, to purifie our lives, and cleanse us from all deliberate acts of sin.

6. Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him, neither known him.]

Paraphrase 6. He that adhereth fast to him, that as a member of his, continueth in him, falleth not indulgently or deliberately into any act of sin; he that doth so, disclaims all true knowledge of God, (is no Gnostick properly called) or conversation with him.

7. Little children, let no man deceive you: he that doth righteousnesse is right­eous, even as he is righteous.]

Paraphrase 7. My young tender Chri­stians, let not the Gnosticks seduce you to your ruine: he that continues in all righteous actions, that actually performs the will of God, and not onely in intention of mind, and that through his whole course of life, and if he fail therein, returns again speedily by repentance, this person, and none but this, is the Christian righteous man, he and none else is accepted by God as righteous under the Gospel, in like manner and proportion as Christ doing righteousnesse is said to be righteous, upon that and not any other ground of de­nomination.

8. He that note a committeth sin, is of the devil; for the devil sinneth from the be­ginning: for this purpose the Son of God was manifested, that he mightdissolve [...] destroy the works of the devil.]

Paraphrase 8. He that deliberately committeth any act of known sin, is in that, or so farre, an imitator of the devil; for at the beginning, soon after his creation, he acted rebellion against God, and hath done so ever since: And to take off all men from following of him, was the very designe of Christ's coming into the world.

9. Whosoever is note b born of God, doth not commit sin; for his seed remaineth in him: and he note c cannot sin, because he is born of God.]

Paraphrase 9. Whosoever is a true child of God, keeps himself strictly from all deliberate sin: and the reason is clear, because that principle of sonship, that from whence he is said to be born anew, or of God, to wit, his sincere resolute conversion to God, if that continue to have any energic or life in him, is directly contrary to, and incompatible with the committing any sin, and therefore he cannot thus sin, because he is a child of God, a re­generate person, that is, such sinning is unreconcileable with that state.

10. By this [...] In this the children of God are manifested, and the children of the devil: whosoever doth not righteousness note d is not of God, neither he that loveth not his brother.]

Paraphrase 10. This is the character of difference between pious and wicked, regenerate and unregenerate men; he that lives an impious and uncharitable life is no regenerate child of God's, whatsoever he flatter him­self of his state.

11. For this is the message that ye heard from the beginning, that we should love one another.]

Paraphrase 11. For this of charity is the grand fundamental do­ctrine, which was so often and so earnestly commanded by Christ, when he was here on earth.

12. Not asCain was [...] Cain, who was of that wicked one, and slew his brother: And wherefore slew he him? because his own works were evil, and his brother's righteous.]

Paraphrase 12. And how contrary is this to that emulation, and maligning of those that are better then they, which was the affection that put Cain on killing his brother, and doth the like in the Gnosticks now abroad, who hate and persecute all the orthodox Christians to death, and can have no other quarrel to them, but that their own works are evil, and the others good?

13. Marvel not, my brethren, if the world hate you.]

Paraphrase 13. But this you pure Christians have no reason to wonder at, if it prove to be your lot.

14. We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death.]

Paraphrase 14. We know that we are regenerate Christians (see note on Luc. 15. c.) by our charity to other men, which he that hath not is clearly an unregenerate, unchristian person.

15. Whosoever hateth his brother is a murtherer; and ye know that no mur­therer hath eternal life abiding in him.]

Paraphrase 15. The hating of others is by interpretation the kil­ling of them, because it is so in intention of heart, did not some outward restraint curb it; and he that is such is acknowledged by all men to be quite contrary to the Evangelical temper, the regenerate state, from the having spiritual life abiding in him, which the Gnosticks, that are so malitious, doe yet so much talk of.

16. Hereby perceive we the love of God,that [...] because he laid down his life for us: and we ought to lay down our lives for the brethren.]

Paraphrase 16. Christ's love to us was expressed in this, that he was willing to incurre the utmost hazard, even to venture his life, to reduce us; and agreeably Christian charity obligeth us to venture even our lives for other men, after the manner, and upon so noble a designe, as Christ did, that is, to bring unto the Christian faith (as the martyrs did) any one or more enemies of Christ, and so likewise in other cases proportionable to this.

17. But who so hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?]

Paraphrase 17. But how contrary to this is the practice of the world, when rich men that have to spare for others, have yet no compassion or charity to them? which he that doth, how can he be said to be mercifull as God is mercifull, or how to love God, when he doth so contrary to his commands?

[Page 831] 18. My little children, let us not love in word, neither in tongue, but in deed and in truth.]

Paraphrase 18. My dearly-beloved tender Christians, let our cha­rity to our brethren shew it self in actions of sincere kindnesse and bounty to them.

19. And hereby we know that we are of the truth,and we shall per­swade, [...] and shall note c assure our hearts before him.]

Paraphrase 19. And by loving one another thus, we are able to discern or judge of our selves, that we are such as we professe our selves to be, v. 18. and by so judging we shall have our hearts secure and confident that God will hear our prayers, v. 22. and Joh. 9. 31.

20. For if our heart condemn us, God is greater then our heart, and knoweth all things.

Paraphrase 20. And indeed that this discerning our selves to be such as we pretend our selves to be, is necessary to the giving us this confidence to­ward God, appears by this, that on the one side our hearts condemning us is a sure argument that God will doe so too, (and then not hearken to our prayers) because he knoweth all things of us that we can know of our selves; and on the other side, if we have nothing to charge on our selves, then we may come thus confidently to God, not fearing that he will lay any thing to our charge (see note on Joh. 7. a.) that we are not guilty of, or that he will be wanting to them that walk sincerely before him

21. Beloved, if our heart condemn us not, then have weboldnesse [...] confidence towards God.]

Paraphrase 21. And indeed that this discerning our selves to be such as we pretend our selves to be, is necessary to the giving us this confidence to­ward God, appears by this, that on the one side our hearts condemning us is a sure argument that God will doe so too, (and then not hearken to our prayers) because he knoweth all things of us that we can know of our selves; and on the other side, if we have nothing to charge on our selves, then we may come thus confidently to God, not fearing that he will lay any thing to our charge (see note on Joh. 7. a.) that we are not guilty of, or that he will be wanting to them that walk sincerely before him

22. And whatsoever we ask, we receive of him, because we keep his command­ments, and doe those things that are pleasing in his sight.]

Paraphrase 22. And he will certainly hear our prayers, supposing them such as to which his promise of hearing doth pertain, because by obeying him we are qualified to have our prayers heard by him: see Jam. 1. 6.

23. And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandement.]

Paraphrase 23. And one prime part of that obedience is to con­tinue constant in the profession of Christ, and perform all the duty owing from us to Christ and our brethren, according as he by special precept hath required of us.

24. And he that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the Spirit which he hath given us.]

Paraphrase 24. And he that obeyeth him is really one of those which the Gnosticks pretend to be, that is, dwelleth or continueth in Christ, and consequently receiveth all gracious influences from him, as the members from the head, as long as that is united to them: and that we are such, that is, that Christ hath not yet forsaken, but still con­tinues united to us, appeareth by the gracious charitable temper and disposition, ver. 10, 17. which we transcribe from him, ch. 4. 13. see note on Luc. 9. c.

Annotations on Chap. III.

a Note: [...] V. 8. Committeth sin] [...], to sin, and [...], to doe, or commit, sin, which appear to be directly the same by comparing ver. 6, and 8. and so [...], chap. 1. 8. to have sin▪ all one with ha­ving sinned, v. 10. have a special energie in the writings of this Apostle, to denote a deliberate, presumptuous commission of sin; not every sin of ignorance, incogi­tance, frailty, but, after deliberation, an advised com­mission of it. This is here affirmed to be [...], [...] the committing transgression, where [...] signifies op­position, or contrariety, to Christ's law. Justinian ren­ders the word iniquitatem (Institut. 4. de injur. Ini­quitas & injustitia, quam Graece [...] vo­cant) and iniquitas is this opposition or irregularity to the will of God, viz. that will of his revealed to us by Christ, to which we now professe obedience. It is here made matter of some question, whether these phrases, [...], and [...], to sin, and to commit sin, are to be interpreted onely of an habit of such de­liberate sin, or belong to one single act of it. But the resolution is easie, that though he that lives impenitent­ly in any habit of known sin, be most eminently said to sin and commit sin, yet he that is guilty of any one deliberate act is here primarily meant by these phrases. This appears by the use of the words in some of the places, where it must necessarily denote an act, and not only an habit; as ch. 2. 1. These things I write unto you, [...] that ye may not sin, where it would be unreasonable to think that the holy Apostle designed his Epistle to keep them from habits only, and not also from each act of deliberate sin. This is again evident in this place: for not onely he that lives habi­tually in sin, but he that commits any one deliberate act of it, [...] committeth a transgression of the Law, opposeth and doth contrary to the Law of Christ, which severely forbiddeth such single commissions, and not onely the habits of them: and so ver. 5. when it is said that Christ appeared that he might take away our sins, and that there is no sin in him, 'tis evident that he came to take away our acts as well as our habits, and that there was no act as well as no habit of sin in him: and so in all that follows, v. 6, 8, 9, &c. one act of sin is contrary to abiding in Christ, that is, to adhering to him, to seeing and knowing, that is, to obeying him; one act is of, or from, the devil, one act as contrary to that seed, that purity, that principle of filiation, that is in him that is born of God, and not only an habit of it.

b Note: [...] V. 9. Born of God] What [...], being born of God, signifies, hath been noted Joh. 1. Note b. to have received some special influence from God, and by the help and power of that, to be raised to a pious life. Agreeably [...], [...] he that hath been born of God, is literally he that hath had such a blessed change wrought in him by the operation of God's Spirit in his heart, as to be translated from the power of darkness into the kingdome of his dear Son, transformed in the spirit of his mind, that is, sincerely changed from all evil to all good, from obedience to the flesh, &c. to an obedience to God. Onely it is here to be noted, that the phrase is not so to be taken, as to de­note onely the act of this change, the first impression of this vertue on the patient, the single transient act of regeneration or reformation, and that, as in the Prae­ter-tense, now past, but rather a continued course, a per­manent state, so as a regenerate man and a child of God are all one, and signifie him that lives a pious and god­ly life, and continues to doe so. For so that phrase of being [...] or [...] a child or son of any kind of fa­ther, [...] signifies a resemblance or similitude of inclinati­ons and actions, as a child of the devil is one that com­mits (and so continues to doe) Satanical wicked pra­ctices, and so sons of Belial are vicious persons; and so our Saviour interprets the phrase, If ye were the chil­dren of Abraham, ye would doe the works of Abraham, but you are of your father the devil, that is, you doe those things which are imitations of him, such things as he doth. And so generally in this Epistle, he that is born of God signifies a man truly pious, an obedient ser­vant of God: and such is the subject of this Propositi­on here, when of such an one it is said, he cannot sin.

c Note: [...] [Page 832] Ib. Cannot sin] What is meant by [...] cannot here, will best appear by what S. Chrysostome on Rom. 8. saith of the tree in the Gospel, where 'tis said, A corrupt tree cannot bear good fruit, nor a good tree corrupt fruit: he, saith he, that saith a corrupt tree cannot bring forth good fruit, [...], forbids not a change from vice to ver­tue (denies not that to be possible) but affirms, that [...] the continuance in wickednesse can­not bring forth good fruit; for, saith he, he said not that an ill tree cannot become good, but that remaining e­vil it cannot bear good fruit. So when Rom. 8 7. 'tis said that the carnal mind cannot be subject to God, Theo­phy lact interprets it, [...], it cannot whilest it remains such, [...], not that the change is impossible; and so again v. 8. when it is said, they cannot please God, [...], they cannot whilest they are such. And so sure the affirming here of the child of God, the regenerate pious convert, that he cannot sin, is not the affirming that he cannot cease to be what he is, cannot fall off from the performance of his duty (against which the many warnings and exhortations that are given to pious men, ch. 2. 1. 1 Cor. 10. 12. Heb. 3. 12. 2 Pet. 3. 17. are evidences of the possibility of it) but that remaining thus, a pious follower, imitator, and so child of God, that in his actions resembles him, he cannot yield deli­berately to any kind of sin. To which purpose saith Tertullian De pudicitia, Haec non admittet omnino qui natus è Deo fuerit, non futurus Deifilius si admi­serit, He that is born of God will not at all admit such sins as these, he shall not be the child of God if he do ad­mit or commit them. And Lactantius, Virtus sine ulla intermissione perpetua est, nec discedere ab ea po­test qui semel eam cepit: Nam si habeat interval­lum, si quande eâ carere possumus, redeunt protinus peccata, quae virtutem semper impugnant, Vertue is that which is perpetual without any intermission: He that hath once undertaken it, cannot depart from it. For if it have any interval (of sin) if we can want, or be without it, sins presently return, which alwaies impugne vertue. And so S. Hierome on Mat. 7. 18. Bona arbor non fert malos fructus quamdiu in boni­tatis studio perseverat, A good tree bears not ill fruit as long as it perseveres in the study or love of good­nesse. And so S. Augustine Serm. 29. de verb. Apost. Talia non facit bonae fidei & spei Christianus, A Chri­stian of a good faith and hope doth not such things as these, that is, Homicide, Adultery, &c. In the same sense asIn Stobae [...] p. 100. Menander saith of the just man,

[...],

a just disposition knows not how to be unjust. In this sense is [...], he cannot, used by Ignatius, [...], carnal men can­not doe spiritual things. It will not farther be perti­nent to enquire, whether the sinning here (so unrecon­cileable with a regenerate state) be an act only of wil­full sin, or an habit, because those Apostate Gnosticks, to whom this place is opposed, and all that went over to them, were guilty of more then single acts, even of the foulest habits of impurity and persecuting the Chri­stians, v. 10.

d Note: [...] V. 10. Is not of God] [...], to be of God, here [...] (and chap. 4. 6. and 5. 19. and 3 Joh. 11.) is a phrase to signifie one that lives as God requires and approves of, a child of God in the beginning of the verse, born of God, v. 9. a sincere acceptable servant of his, that imitates the good, 3 John 11. or in brief, a good Christian; [...] and that not only upon this ground, because all Christian vertue is of God, but especially because it is agreeable to his will, an imitation of that which is most eminently and originally in him. And so on the contrary, Ungodly living is expressed by the phrase, [...] to be of the devil, Joh. 8. 44. explained by what follows, [...], doing, or delighting to doe his desires, and his works, v. 41. and so to be of the world. To this purpose many the like phrases there be observable in Scripture, which are set to signifie this; [...] as being in God, 1 Joh. 2. 5. & 5. 20. seeing God, 3 Joh. 11. that is, having considered and observed God in his actions, in order to imitating of them; for so to imitate is expressed, Joh. 8. 38. by doing what they have seen with their father: [...] so a­gain having known God or Christ, 1 Joh. 2. 3, 13. that is, so as to imitate or transcribe what we see in him; an evidence of which is, as it follows there, the keeping his commandements, [...] and c. 4. 6. he that knows God, and he that is of God, are set as directly the same; and so v. 7, 8. and very often in this Writer. So seeing, and knowing him, together, 1 John 3. 6. and especially Joh. 5. 37. to hear his voice, [...] and see his appearance, for that is there all one with having his word abiding in them. So to be the sons of God, Joh. 11. 52. the sons of God that are scattered abroad, that is, all that are or shall be pious faithfull servants of his all the world over, that are qualified aright for the receiving of Christ when he preacheth to them, (such as are cal­led the children of the kingdome, [...] Mat. 13. 38.) and so oft in these Epistles, 1 Joh. 3. 2, 10. and to be born of God, 1 Joh. 3. 9. and 5: 4, 18. (contrary to which are generation of vipers, and children of darknesse, or Be­lial, of the devil, of the wicked one, in an extreme de­gree, and born of blood, &c. Joh. 1 13. in a more mo­derate degree) signifying not any act of spiritual birth, but a state of pious life, of resemblance unto God. So those that are given to Christ by God, the pious vertu­ous-minded men, being the only persons that are by the promises and grace of the Gospel really attracted and brought to receive Christ, Joh. 6. 37. those whom the Father hath drawn, v. 44. whom the promises have effectually wrought on, which work only on pi­ous men; [...] so those that are taught of God, or are docile, teachable by him. So they whose heart God hath o­pened, Act. 16. 14. that is, whom God hath affected with the love of vertue or Christianity. So to abide, or dwell, [...] in God, 1 Joh. 3. 6. and in the love of Christ, Joh. 15. 9. and God in him, 1 Joh. 3. 24. & 4. 15. to walk in light, c. 1. 7. to abide in light, c. 2. 10. to walk as he walks, c. 2. 6. to walk worthy of the Gospel, Phil. 1. 27. of our vocation, Ephes. 4. 1. to passe our sojour­ning in fear, 1 Pet. 1. 17. to walk in good works, Eph. 2. 10. to have his word abiding in us, 1 Joh. 2. 24.

e Note: [...] V. 19. Assure our hearts] What [...], to perswade hearts, doth fully import, will appear, first, by the use of the phrase [...] Mat. 28. 14. we will pacifie him, and so in proportion it signifies to ren­der our hearts peaceable and tame; secondly, by two other phrases that follow here, first, [...], v. 21. having confidence toward God, [...] to have boldnesse, to dare appear before God, to be such as dare on good grounds have confidence to pray to him; [...] secondly, [...], v. 22. to have our prayers heard by God, which he that can chal­lenge, [...] and so [...], draw near unto God in confidence in prayer, [...] is said [...] Heb. 9. 9. to be perfected, or consecrated, according to conscience, viz. by having the conscience purg'd, to be made such priests as may with boldnesse draw nigh to God, which is the prerogative of every true Christian that doth that which is pleasing in God's sight, v. 22. the worshipper of God which doth his will, Joh. 9. 31.

CHAP. IV.

1. BEloved, believe not every spirit, but trie the spirits whether they be of God: because many false prophetshave come out [...] are gone out into the world.]

Paraphrase 1. My brethren, let me ad­monish you not to heed or follow every teacher that pretends to be inspired (see note on Luk. 9. d.) but to make trial of all that shall so pretend, by the rules afforded you both by Moses and Christ; and so much the rather, because as it hath been foretold by Christ, Mat. 24. that at this point of time many false teachers should come into the Church, so now we find by experience there are many.

2. Hereby know ye the Spirit of God; every spirit that confessethJesus Christ which is come in the flesh, [...] that Je­sus Christ is come in the flesh, is of God.]

Paraphrase 2. By this you may know the teacher to be truly divine, if he confesse Christ thus born and crucified to be the Messias (see v. 15.) For no false prophet will ever teach that, it being not usefull to the interest of the false pretenders, or those that consider their own advantages, to follow a crucified Saviour to all kind of purity and self-denial, and taking up the crosse after him, suffering persecutions, as now all that follow Christ are sure to doe.

3. And every spirit that confesseth notJesus Christ which is come that Jesus Christ is come in the flesh, is not of God: and this isthat of Antichrist [...] that spirit of Antichrist, whereof you have heard thathe cometh [...] it should come,and now he is alrea­dy [...] and even now already is it in the world.]

Paraphrase 3. And the Gnosticks that in time of persecution do re­nounce and forsake Christ, by that appear to be not from God: and these are the Antichristian seducers, of whom Christ foretold Mat. 24. (see note on 1 Joh. 2. b.) that before the fatal day that expected the Jews, they were to come into the world, and now indeed they are come, Simon and his Gnosticks, and are already every where visible among us.

4. Ye are of God, little children, and have overcome them; because greater is he that is in you, then he that is in the world.]

Paraphrase 4. You, my tender Chri­stians, have your doctrine from God, and have held out against the machinations and perswasions of those false teachers; for the true Christ, which is by his Spirit and his doctrines in you, is greater and more powerfull then the false teachers and false Christs which are now a­broad in the world, v. 3.

5. They are of the world: therefore speak they of the world, and the world heareth them.]

Paraphrase 5. They come not by any commission from God, but from the incitation of their own worldly hearts, to save themselves from persecutions; they are worldly-minded, their affections are placed on worldly pleasures, &c. and accordingly their doctrine is a doctrine of licentiousnesse, of secular interests, and free­dome from persecutions, and worldly-minded men follow them.

6. We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the Spirit of truth, and the spirit of error.]

Paraphrase 6. Our doctrine is the true pure doctrine of Christ, hath nothing of worldly greatnesse or secular interests in it, but only of piety and purity, self-denial, contempt of the world; and every pious person hearkeneth to us: and this is a way of discerning true from false prophets; one is all for purity and confession of Christ even in persecutions, the other for worldly advantages and self-preservation.

7. Beloved, let us love one another: for love is of God, and every one that lo­veth is born of God, and knoweth God.]

Paraphrase 7. Again, another evidence of our being from God is charity to our fellow-Christians, for that is most strictly commanded, and exemplified to us from God, and no practice ren­ders us so like to Gods example, and so concordant to his precepts, makes us such Gnosticks truly so called, as the sincere ex­ercises of this duty; and therefore that is my next admonition, to be sure ye divide not, hate not, persecute not your brethren.

8. He that loveth not, knoweth not God; for God is love.]

Paraphrase 8. He that is not possessed and throughly acquainted with that grace of Love, by that appears to be utterly unacquainted with God, to have nothing of God in him, who is made up of love and kindnesse to mankind.

9. In this was manifested the love of Godamong us [...] toward usthat [...] because that God sent his only-begotten Son into the world, that we might live through him.]

Paraphrase 9. And hath manifested that in a most eminent manner to us, in having sent his only Son into the world to reduce us sinners to an holy and pious life.

10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.]

Paraphrase 10. And in this appears the height of God love to us, not that we were earliest in our love to him, but that he began to us, and first sent his own Son to propitiate, or appease his wrath against us for our sins, to deliver us from the punishment of them.

11. Beloved, if God so loved us, we ought also to love one another.]

Paraphrase 11. This love of God to us must be answered with our imitating it toward our brethren, doing those acts of charity toward them which God is not capa­ble to receive from us.

12. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.]

Paraphrase 12. For God is not in our reach to be seen or conversed with by us: whereas kindnesse or love is most what among such. The trial therefore of our love, whether we have any of that di­vine grace in us or no, and so whether God abide in us, that is, whether those eminent vertues (which are so remarkable in God, as that they are said to be God himself, such as charity, v. 8, 16.) are abiding in us, and whether the love which is in him to­ward men be copied out, and imitated, and so perfected by us (as the sufferings of Christ are said to be perfected in us, when we after his example suffer also) is this, by examining our selves if we are kind and loving to those that are among us, our fellow men and Christians, whom we do see, and who are capable of kindnesse, and the effects of love from us.

13. Hereby know we that weremain [...] dwell in him, and he in us, because he hath gi­ven us of his Spirit.]

Paraphrase 13. This is an evidence in­deed by which we know that we adhere to God, are disciples indeed, and as such acknowledged by him, (see ch. 3. 24.) because that temper and affection of love and charity, so illustriously observable in Christ, is observable in some measure in us also.

14. And we have seen and do testifie, that the Father sent the Son to be the Sa­viour of the world.]

Paraphrase 14. And as an evidence of that, how great soever our hazard be from the enemies of the Gospel, yet we continue constantly to preach Christ, and being eye-witnesses of those mira­cles, &c. which evidence him to be what he pretended, we accordingly preach and testifie that Christ is the very Messias sent by God.

15. Whosoever shall confesse that Jesus is the Son of God, Godabideth [...] dwelleth in him, and he in God.]

Paraphrase 15. He that shall venture to be a Martyr for Christ, to confesse him v. 2. when dangers attend that confession (see note on Rev. 2. b.) as God is faithfull to him, so shall he truly be said to be faithfull to God: see Joh. 14. c.

16. And we have known and believed the love that God hathamong us [...] to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him.]

Paraphrase 16. 'Tis acknowledged by all, that God hath given us a most eminent copie and pattern of love, by us to be transcribed toward him, when he calls us to it. God is made up of love, and in that degree that we partake of that grace, we are members of God, not broken off from him, but continuing in con­junction with him, and God abideth in us, is allowed a place in us, is not rejected or cast out by us (see Joh. 14. c.) as he is by those that do not through love hold fast to him, do not adhere to, obey and imitate him in that great duty of charity.

[Page 834] 17. in this the love with as is perfected, that we have [...] Herein is our love made perfect, that we may have note a boldnesse in the day of judgment: because as he is, so are we in this world.]

Paraphrase 17. In this the perfection of that love which is to be found in a Christian, (see note on ch. 1. b.) consists, that in a time of danger, when we are brought before judges, and may pro­bably lose our lives for confessing of Christ, then we retain courage and cheerfulnesse, and confesse him willingly, that we be­have our selves in this world as Christ did when he was here, that is, lay down our lives in testification of the truth.

18. There is no fear in love, but perfect love casteth out fear: because fear hath torment: he that fearethhath not been per­fected [...] is not made perfect in love.]

Paraphrase 18. Now such love as this which was in Christ, hath no fear in it: Christ ventured and underwent the utmost, even death it self, for us, did not through fear draw back from any thing which love to man or constancy to the truth of God could prompt him to: and so indeed perfect love banisheth all fear of dan­ger, even of death it self, suffers it not to interpose or keep him from expressing acts of love, makes the lover extreamly valiant. For fear, in whomsoever it is, hath pain and anxiety in it, permits him not to doe any thing that may bring danger with it, and so is quite contrary to perfection of love toward God, makes one man deny Christ, another draw back for fear of danger of confessing him; or else perhaps, fear brings punishment eternal of body and soul, Mat. 10. 28. and never permits any in whom it is to arrive to perfection, or reward of love: see note on Rev. 2. b.

19. or, Let us love him [...] We love him, because he first loved us.]

Paraphrase 19. And certainly this love and degree thereof, and hazard run by it, though it be death it self, is but a meer duty of gratitude in us, (see v. 11.) because Christ hath begun to us, and when we were his enemies, sinners that had never deserved any thing but hatred and vengeance from him, laid down willingly his own life for us.

20. If a man say, I love God, and hateth his brother, he is a lyar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

Paraphrase 20. And it is not enough to professe this our love to Christ by appearing to be ready to die for him, or run hazards for the testifying the truth of our faith; for there may be a great deal of hypocrisie in this professing of our love to God, 1 Cor. 13. 3. and so there is certainly, if he that so professeth, doth not love, but maligne and persecute Christians (it being impossible that any man should truly love God, and not doe what God bids him, that is, love his brother also:) for the best way to trie our love, whether it be sincere or no, is to observe how it expresses it self on occasion, when we meet with objects of charity; for if then we do not exercise and testifie our love, sure we have not that vertue in us. Consequently, if to men, with whom we daily converse, and meet with such opportunities, we do not expresse any love, what reason is there to imagine we sincerely love God, when of our love to him, and the sincerity of it, we were never able to make this trial, because we never saw him, nor had opportunities offered us of shewing any real acts of love to him? And beside, some­what may be judged by the difficulty of the thing: for he that doth not the easier, will hardly be supposed to doe the more diffi­cult. Now 'tis hard to love one that I never saw; sight and conversation is one motive of love, and we see our brethren daily, but never saw God at any time: and therefore where the command, which is as punctual to the love of our brethren, as to the love of God, v. 21. is not able to prevail upon us for this, and where, beside the command, which is equal on both sides, there is one advantage to allure our love to our brethren, which there is not to invite or oblige us to the love of God, if that man manifestly fail in the one, which is so much more commended to him by that one circumstance, how can it be imagined that he doth, or will perform the other?

21. And this commandement have we from him, that he who loveth God, love his brother also.]

Paraphrase 21. It being evident that by his command we are as re­ally obliged to love our fellow-Christians, as to love himself.

Annotations on Chap. IV.

a Note: [...] V. 17. Boldnesse in the day—] [...] is bold and publick speaking, confession of Christ before men, especially when we have discouragements from doing so, [...] fearlesnesse, saith Hesychius. So [...], Joh. 11. 54. is to walk publickly and fearlesly, which Christ did not, because of their consultation to kill him, v. 53. So in many other places, particularly Heb. 10. 35. where [...] is their con­stant confession of Christ, to which all that chapter had exhorted them, (and that in despight of persecu­tions) explained by [...], v. 36. patience or constan­cy in suffering, and opposed to [...] cowardly with­drawing, v. 38, 39. (see Note on Joh. 7. a.) And so here being joined with [...] in the day of judgment, [...] not the final judgment of God, but the day or time when we shall for the name of Christ be brought before any earthly tribunal, to be sentenced even to death it self. And so it is said of Ignatius, in the story of his Martyrdome, that he conceived that he could never come ad dilectionem Dei in plenum, to the full love of God, neque perfectum-ordinem doctrinae obtinere, nor to the perfection of Christian doctrine, nisi per Martyrii factam confessionem Domino appro­pinquaret, unlesse he came neer unto God by martyr­dome. And so the meaning will be plain, that the [...], [...] the love or charity toward God which is to be in, or among us Christians, [...], is perfected in this, [...] that we have this constancy in confessing him in the time of the greatest danger. And this yet farther appears, first, by the ex­plication that follows, that as he is, so we are in this world, that is, that as Christ laid down his life in con­fession of the truth, so we doe the same when occasion serves: and secondly, by the confirmation which fol­lows, v. 18. There is no fear in love, fear being indeed the contrary to this boldnesse and constancy, wherein the perfection of our love consists. Thus hath Tertul­lian interpreted the place in his Scorpiacum or Anti­dote against the Gnosticks, Johannes negat timorem esse in dilectione, John denies fear to be in love. Quem timorem intelligi praestat, nisi negationis autho­rem? What fear must we here understand, but that which is the author of denying? Quam dilectionem perfectam, nisi fugatricem timoris, & animatricem confessionis? What perfect love, but that which puts fear to flight, and animates men to confesse Christ? And so that which follows, For fear hath punishment, he thus interprets, Quam poenam timore puniat (sure it should be, quâ poenâ timorem puniat) nisi quam ne­gator relaturus est, cùm corpore & animâ occidendus in Gehennam? What is the punishment which fear hath, or, with which he punishes fear, but that which he that denies Christ shall receive, when he is killed body and soul and cast into hell, Mat. 10. 28. or which, saith he, is threatned to the cowardly, among (yea before) the other reprobates, in the lake of fire, Rev. 21. 8? See Tertull. cont. Gnost. cap. 12. and De fuga in Persecut. cap. 9. [...] In these last words, [...], fear hath punishment, the posthumous Notes of the learned H. Grotius have attempted an emendation, and read [...] for [...], rendring [...] out of the Glossa­ries, mutilation, imperfection, [...]. For this interpretation of that unusual word Hesychius may be consulted, [...] saith he, (it should be certainly [...]) [...], and [...], and [...]. To this the Context would very well agree, the next words being, he that fears is not made perfect in love; [Page 835] where yet the same Annotations would turn [...], he that fears, into [...], he that is mu­tilated. But to impose so remote an emendation with­out any authority of any Copie to avow it, is too ad­venturous an attempt: or, if it were not so, perhaps the substituting of [...], impediment, hinderance, might be a more tolerable emendation, thus, for fear hath hinderance, it stops & encumbers love from doing such perfect acts as it ought, or would otherwise be apt to doe; he that feareth is by this encumbrance kept back, is not made perfect in love. But as these or the like emendations ought never to be admitted without great necessity, so there appears no pretence of that in this place. For, first, it may thus be rendred, Fear hath pain or torment, a kind of rack in it, which al­waies keeps men in awe, as the Apostle saith, Heb. 2. 15. that through fear of death some are all their life­time subject to bondage or slavery, never dare doe any thing of vertue, or duty, or heroick action, (and so 2 Tim. 1. 7. the spirit of fear or cowardise is set oppo­site to power and love) and consequently never come to any perfection of love to God, or constancy of confes­sion, to suffer any thing for his sake, as love doth, 1 Cor. 13. 7. and accordingly it follows, he that fear­eth is not made perfect in love. Or else secondly, it may be set after Tertullians way, the constant love of God is a most rewardable perfection, whereas fear of worldly dangers will be sure to bring destruction of body and soul along with it, and therefore must be cast out from having any thing to interpose when the perfe­cting, or, [...] as [...] signifies, the crowning or rewar­ding of love, is spoken of. Fearfulnesse is so unreconcile­able with perfect love, that it is the most detestable forsaking of God: the coward is all one with the A­postate. Either of these senses will accord very well with the Context, and with the literal importance of the words, but especially the former of them.

CHAP. V.

1. WHosoever believeth that Jesus is the Christ, is born of God: and every one that loveth him that begat, loveth him also that is begotten of him.]

Paraphrase 1. Whereas the Gnosticks pro [...]esse that they are the chil­dren of God, born of him, and also that they truly love God, as children a father; by these two marks you may judge of the truth of these pretensions. For the first, every one that believeth and professeth Christ to be the Messias (and accordingly cleaves fast to that profession, whatsoever the temptations be to the contrary,) and expresseth the power of that faith by his love, by de­pending on his promises, and obeying his commands, and patient suffering of any persecution that befals him, is a regenerate childe of God, and none else (see note on c. 3. b.) And for the second, 'tis as certain, that unlesse a man love the brethren, he shall never be deemed to love God.

2. By this we know that we love the children of God, when we love God, and keep his commandments.]

Paraphrase 2. And not only our lo­ving our brethren is an evi­dence of our loving God, without which we have no reason to think we do love him; but such an union and conjunction there is between these two, that if we would know whether we love our brethren sincerely or no, we cannot better judge then by knowing or examining whether we love God, for otherwise we may doe many acts of love to our brethren, which may flow from other principles, good nature, gallantry, vain glory, &c. and not from charity, whereas this love of God, which I now speak of, must be such as expresses it self by keeping God's commandments.

3. For this is the love of God, that we keep his commandments: and his com­mandments are notheavy [...] grievous.]

Paraphrase 3. Keeping his command­ments I adde, because this is to love God indeed: and of these let me tell you, they are not so heavy and so unsupportable as is now pretended by many, who fall off from Christ, because obedience to him is now like to cost them so dear; but it is an easie, gainfull, gratious yoke, Mat. 11. 30.

4. For whatsoever is born of God, overcometh the world: and this is the victory that overcometh the world even our faith.]

Paraphrase 4. For every loving obe­dient childe of God (see note on chap. 3. b.) whose affections are taken off from the world, and set upon God, chap. 2. 5, 7. doth with ease overcome the world, the terrors and other the temptations thereof, hath farre stronger incitations to piety then the world can offer him to the contrary; and that which so much out-weight those carnal allectives or terrors, is that which the faith of Christ possesses us of, and he that is carried-captive to the world, cannot be counted a cordial believer. Faith is not only the means of overcoming, but 'tis victory it self.

5. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?]

Paraphrase 5. And what faith is this so victorious? why, the cor­dial believing that Jesus is the Messias, which containeth the believing all his promises, threats and precepts; without which it is not imaginable that any man should resist the temptations of the devil, the delights and terrors of it, and with which it is easie to doe it.

6. This is he that note a came by water and blood,or, and the spirit Jesus, for the Kings MS. reads [...], and so again in the next part of the verse. even Jesus Christ; not by wa­ter only, but by water and blood: and it is the Spirit that beareth witnesse, be­cause the Spirit is truth.]

Paraphrase 6. For of this Christ hath given us an embleme and ex­ample in himself, and so an obligation to it; his whole course here upon the earth was compounded of innocence and purity of life, and also of sufferings, even of a shamefull death: and these two things in him are emblematically expressed by the water and blood that came, not one or the other alone, but both together, out of his side at his crucifixion, (see John 19. e.) and one (if not both) of these, his sinlesnesse, and indeed his being the Messias, ver. 5. is also testified by the holy Ghost in many particulars (see note a.) and this testimony, being the testimony of the Spirit of God, is authentick, and fit to be believed, for it is his title to be the Spirit of truth.

7. For there are three that bear record in heaven, the Father, the Word, and the holy Ghost; and these three are one.]

Paraphrase 7. For as there being in heaven three able to testifie, and those three agreeing in one divine nature, and so being all infallible in their testimonies, they have all testified that Christ, as he was here on earth, was the Messias; God the Father, by the voice from heaven, Mat. 3. 17. John 12. 28. God the Son, in saying to Saul, Why persecutest thou me? and striking him down in the place for doing so; God the holy Ghost, in that de­scending on him as a dove, and a [...]ter on the disciples:

8. And there are three that bear witnesse in earth, the Spirit, and the Water, and the Blood; and these three agree in one.]

Paraphrase 8. So on the earth there are three witnesses too; first, the holy Ghost, first, on Christ, and secondly, on and in the Apostles, who saw and witnessed that the Father sent Christ, ch. 4. 13, 14. secondly, the Water, and thirdly, the Blood, that came both out of his side, and by doing so, first, prove the reality of his humane nature against those that say he was only in appearance, not in flesh, or reality, and secondly, were an embleme of his innocence and sufferings; and so these three agree in this testimony, that Jesus is the Son of God, ver. 5. made up of all purity and patience, &c.

[Page 836] 9. If we receive the witnesse of men, the witnesse of God is greater; for this is the witnesse of God, which he hath testified of his Son.]

Paraphrase 9. For the believing any thing, it is ordinarily thought sufficient to have the testimony of two or three creditable men, and then sure Gods testimony from heaven is much more wor­thy of belief. And this testimony now produced for the truth of cur belief in Christ, is evidently the testimony of God.

10. He that believeth on the Son of God, hath theor witness of God, for the Kings M S. reads [...] witnesse in himself: he that believeth not God, hath made him a lyar, because he believeth not the record that God gave of his Son.]

Paraphrase 10. He therefore that thus believeth in Christ, and in de­spight of the Gnosticks A po­stasie acknowledgeth the Son of God to have come truly in the flesh, hath no reason to fear, having Gods testimony to secure him. And he that after all this, when God hath so testified in plain words, This is my beloved Son, &c. doth still refuse to be­lieve it, he makes God a lyar, in not believing his testimony of Christ.

11. And this is the record, that God hath given to us eternal life: and this life is in his Son.]

Paraphrase 11. And the sum of this testimony of Gods concer­ning Christ is, that the way that Christ hath put us in is the true way to eternal blisse, and that this is to be had by follow­ing the example and precepts of Christ, whom therefore in that voice from heaven he commanded all men to hear.

12. He that hath the Son, hath life; and he that hath not the Son of God, hath not life.]

Paraphrase 12. He that doth so, that thus insists on Christ's do­ctrine and pattern set before him, is as sure of attaining this blisse, as if he were already possess'd of it; and he that doth not, hath nothing to doe with it.

13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.]

Paraphrase 13. This I have said to all you that are true believers, to give you assurance that sal­vation, and all that on Gods part belongs to it, is made over to you in Christ, that you may be incouraged to continue in the faith, and wholly depend on Christ for all that belongs to you with all the confidence imaginable, and so never fall off in time of worldly pressures.

14. And this is the confidence that we havetoward him [...] in him, that if we note b aske any thing according to his will, he heareth us.]

Paraphrase 14. And of this confi­dence this is one speciall branch, that we come boldly and freely (see Joh. 7. a.) to make our request to him, depending on that promise which God in Christ hath made to us, viz. that he will hear all the faithfull requests of his servants: but that promise with these limitati­ons; first, that what they aske be according to Gods will, not only not abhorrent from it, but truly agreeable to it; and se­condly, according to his wisdome, that which at that time to that person he judgeth fit to be granted him, and neither contrary to any thing he hath decreed, or such that by any accident God sees either hurtfull, or not usefull, or lesse profitable to him; thirdly, that he aske in faith, resolved to stick fast to God, whatsoever comes, to use no means of obtaining his desires but such as are perfectly acceptable to him: see Jam. 1. 6.

15. And if we know that he hears us, whatsoever we aske, we know that we have the petitions that we desired of him.]

Paraphrase 15. And if this of Gods hearing our prayers be uni­versally true of all whatsoever that are thus qualified, then in proportion it must be true of every particular petition, which we have or shall aske of him; 'tis certain that he heareth, and granteth it instantly, and will actually, in his time, and in that manner and way that he sees best for us (though not instantly, of in the kind which we aske) most infallibly bestow it on us.

16. If any man see his brother sin a sin which is not unto death, he shall aske, and he shall give him life for them that sin not unto death. There is a note c sin unto death:of that I say not that he should pray [...] I do not say that he shall pray for it.]

Paraphrase 16. One instance of this I shall mention to you, If any man see his fellow-Christian fall into any deliberate sin, yet so as not to refuse admonition or contemne advice to reform, that is, if he that thus sins do not remain incor [...]igible under the censures of the Church, then in that case it is the duty of the Church, and of each particular Christian, to pray to God for him, that he will pardon his sin, and raise him speedily by his grace to that state from whence he is fallen, and for any such essence, not obstinately continued in, God will thus hear the prayers of the Church for him. But this not so, that God will upon any intercession pardon him before his returning and repenting, but that the Church may admit such an one to repentance, and upon his approving his sincerity of repentance, receive him by imposition of hands, and blessing, and absolution. But in case he goe on contumaciously and incorrigibly, there is then no mercy under the Gospel for such, nor promise that the prayers of the Church shall be available for such.

17. All unrighteousnesse is sin: and there is a sin not unto death.]

Paraphrase 17. 'Tis true indeed, all deliberate sin is such as is not reconcileable with the fear and love of God, and consequently mortiferous without repentance: yet some difference there may be in this, and some that have sinned may not yet be so contumacious, so desperately incorrigible as others, and of those I now speak.

18. We know that whosoever is born of God. sinneth not; but he that is be­gotten of God, keepeth himself and that wicked one toucheth him not.]

Paraphrase 18. As for these deliberate sinnes, which are not look'd on as sins unto death, mortiferous in so high a degree, we know that a pious person (see note on c. 3. d.) will not be guilty of any of them, he useth all care and diligence to keep himself pure, that the devil or tempter get no hold on him.

19. And we know that we are of God, andthe world is wholly set on evil, [...] the whole world lieth in wick­ednesse.]

Paraphrase 19. And we know that we Christians have by our profession undertaken pure and pious lives, are elevated to God, whereas the wicked riotous mulitude of Gnosticks, &c. are set­upon nothing else but villany, Exod. 32. 22.

20. And we know that the Son of God is come, and hath given us an under­standing, that we may knowor the true God, for the Kings MS. reads [...] him that is true: and we are in him that is true, and in [...] Son [...] even in his Son Jesus Christ. This is the true God, and eternal life.]

Paraphrase 20. But against the do­ctrines and infusions of these we are armed sufficiently by Christ, who, we are sure, is come in the flesh, and came on purpose to instruct us in the knowledge and obedience to the commands of the true God; so that hereby we have all security that we cannot mistake, it being God, who cannot lye, whom we adhere to, and his Son Jesus Christ, of whom he hath given his testimony. And thus we may confidently resolve that the Christian Religion is the true.

21. Little children, keep your selves from note d idols. Amen.

Paraphrase 21. Farewell, my tender Christians, and be sure you keep your selves from offering sacrifices to the false idol Gods (which the Gnosticks would doe in case of persecution) and from those mixtures of heathenisme and uncleannesses, practised in their heathen worships by them, and brought in among Christians by that licentious sect, and even from images themselves, which the Gnosticks (who preten­ded to have forsaken the idolatries of the heathens, and so to have become Christians) did again fall into, worshipping the ima­ges and pictures of Simon Magus and Helena, and offering sacrifices unto them. Amen.

Annotations on the first Epistle of John. Chap. V.

a Note: [...] V. 6. Came by water and blood] What [...], he that came by water and blood, here signifies, will appear by considering the Context, and the relation of these to the former words. There the belief that Jesus is the Son of God, is the means of victory over the temptations of the world, the baits then offered by the Gnosticks, carnal pleasures on one side, and immunitie from persecutions on the other. And to that this belief is a very proper instrument. For considering wherein Christ's sonship was exercised here on earth, his innocence and his sufferings, and that if we will behave our selves as sons of God, we must imitate him, and that our faith in him consists in thus transcribing these his filial qualifications, the conclusion hence follows, that he that is such a child of God, v. 4. that is, that believes that Jesus is the Son of God, v. 5. doth, or will, overcome the world. This then being the force of the Apostles arguing, it must follow that these words, [...], this is he that came by water and blood, must be the description of Christ, as that sonship of his is express'd for our imitation in this matter, that is, as he approv'd his innocence, faultlesness to God on one side, and his patience, and (in spight of temptations, even of death it self) perseverance on the other side. And this is here figuratively express'd, and the figure fetched from an eminent passage in the story of Christ, particu­larly considered and related by S. John, and that with a special weight laid on it, both for the truth and the considerablenesse of it, viz. the water and blood that at his crucifixion came out of his side at the piercing of it, the water being a most proper embleme of his inno­cence, and the blood of his patience and constancy; and then the [...], [...] his having come by these two, is no more then the having had these two emblemes, and the things signified by them, most eminently observa­ble in the discharge of his office here on earth. For we know that being sent, or coming are the words that refer to discharge of office. Christ is said to be sent by God, and, which is all one, to come, and is prover­bially styled [...], he that cometh, and he that cometh into the world, that is, the great Prophet sent by God for the discharge of this office, which as Son of God, Mat. 3. 17. he was ordained to, and for which he came into the world, and which he did with per­fect singlenesse, and resisting unto blood, suffering death in the cause: and those two were express'd by that joint embleme at his death, the water and blood, which John saw flow from him. In this matter also it is, that the Spirit is also joined as a testifier (that is the mea­ning of [...], [...] is testifying) viz. of the inno­cence of Christ (which being granted, the constancy and sufferings were sufficiently known and proved by that [...], flowing out of water and blood, which was an evidence of the wounding and piercing him to the heart.) For first, the Spirit's descending on him at his baptism, and lighting on him as a dove, was one testimonie of his perfect innocence and acceptable­nesse in the sight of his Father. And secondly, by that Spirit's descent being instated on his Prophetick office, he is also furnished with the gift of miracles, &c. which were sure testimonies that what he preached was Gods message, that he was no sinner, no seducer, no false prophet, seeing, as the Jews confess'd, he did such mira­cles. Thirdly, the coming down of that Spirit upon the Apostles, and that according to the promise of Christ, was a testimonie of the truth of what else he said, and by this descent the Spirit became a Paraclete or Ad­vocate of Christ, and so testified and convinced the world, as of their sin in crucisying him, so of his righ­teousnesse, in that, after his crucifixion, he was raised and taken up to the Father. All this being thus said in this verse, as it is the proving of what went before, by these three witnesses, so doth it introduce what follows, v. 7, 8. which is but the saying the same again, and joi­ning a parallel with it; for so, I suppose, the following words are to be understood, [...] For there are three that bear witnesse in heaven, &c. not that that is a reason of what went immediately before (for it would be hard to shew how thus the seventh verse could be a reason of v. 6. how the trinity of witnesses in heaven should be a proof that the water, and blood, and spirit, do wit­nesse, v. 6.) but that it is a parallel to illustrate it by, and might in sense be best express'd thus, As there be three that bear witness in heaven, the Father, the Word, and the holy Ghost; and these three are one: So also there are three that testifie on the earth, the spirit, and water, and blood; and these three, though they are not one by any kind of unity of nature, as the former three are, yet they agree in one, that is, in one testimony, evi­dently confirming the same thing which they were brought to testifie, v. 6. Of such like idioms of speech we have formerly noted many, in Note on Mat. 9. d. By this means, as this whole place is competently explai­ned, and freed from all difficulty, so is it vindicated from a first mis-interpretation, which some late writers have fastned on it, interpreting the [...], v. 7. are one, by [...], they agree in one. But of this, first, there can be no evidence, nor indeed any reason assigned that the phrase should be so suddainly altered, v. 8. if the same thing were meant which was (so immediately be­fore, v. 7.) so differently expressed. If [...] are one had signified no more but agree in one testimonie, v. 7. is it imaginable that of those other three, which had so lately been affirmed to testifie the same, v. 6. this would have been affirmed in other (so much plainer) words, [...], [...] are to one purpose, or agree in one? If there had been any reason thus to vary the phrase, it would probably have been by applying the obscurer phrase to those three, of whom it had been before sufficiently af­firmed, and the more perspicuous and explicite to the three in heaven, of whom it had not been formerly af­firmed, and not so directly contrary as here we finde it is. Secondly, the only reason pretended why [...], are one, should not inferre really, as literally it doth, the unity of the Trinity, being this, because [...], agree in one, is attributed to the three on earth. That argument is of no kinde of force; for the paral­lel here held between those in heaven and those on earth being only in respect of the testimonies, and of the number of the testifiers, there is no necessity that the Apostle or we should extend it to all other cir­cumstances; or if there were, it would be as reasonable to interpret the latter by the former, [...] the [...], they are to one purpose, by the [...], they are one, (which were absurd, and is not imagined) as the former by the latter. Indeed no reason for either of them: But on the other side, having to the mention of the three wit­nesses in heaven, annex'd, out of the Christian doctrine, the [...], these three are one, it was rea­sonable, when he came to the other three, of whom that could not be affirmed, to affirm of them as much as the matter would bear, that is, that they are [...], te­stifiers to the same purpose, though not [...] of one and the same nature. Lastly, if it were granted that [...] are one, did note (as [...] doth) the according of their testimonies, yet that no way excludes the unity of the testifiers, because both those senses may belong to the place and be true, the unity of the testifiers necessari­ly inferring the according of their testimonies, though the according of the testimonies infer [...]e not the unity of the testifiers. And then both these being so conse­quent one to the other, and so pertinent to the Apostle's purpose, (viz. the consent of all witnesses to the truth [Page 838] he had to prove) and the words being in themselves so clear for the asserting of the unity, there can be no pretence or reason to doubt but this is the importance of them. One thing onely is here needful to be ad­ded, that in the King's MS. (and many other Copies) a great part of these two verses is left out, and in stead of them no more read but this, [...] [...], For there are three that bear witnesse, the spirit, and the water, and the bloud. But of this it must first be observed, that the ordinary reading hath the authority of many anti­ent, and all, but one, printed Copies: secondly, that the omission may have been casual, by the error of some scribe, who having transcribed in the Copie before him as far as, [...], his eye might by error passe to ver. 8. where the same words are again repeated, and so leap over what is in the midst, and immediately subjoin what there immediate­ly follows after, [...]. Many ex­amples of visible omissions on this occasion are obser­vable in this and most other MSS. as might largely be evidenced; and it is that to which the hast of transcri­bers, and the necessity of taking off the eye from the Copie, renders them very liable. Which error being once committed in one Copie, he that should come after, and transcribe that, might, upon judgement and reason, omit somewhat more, viz. [...], and [...], because those two parts of the verse being set distinctly by way of opposition to two for mer, [...], and [...], the former verse, in which those two were, being once lost, these latter were by congruity to goe after them, and to be left out also. To which purpose it is observable, that (as to these two phrases) there is yet a greater variety in the Copies, the Syriack and Arabick having the [...], or [...], and these three are one, or to one purpose, and many Copies having [...], on the earth, which yet have not the former verse; which shews that the former casual error was first commit­ted before this other, which was taken up on judge­ment, and that all that followed the one, where there was no place of choice, did not, where there was choice, chuse to follow the other. Thirdly, that it is not imaginable how, if this of the King's MS. and those others were the right reading, this which is now in the ordinary Copies should get in, unlesse it were by grosse fraud and forgery: for to the infirmities of a Scribe (to which omissions may) these additions cannot be imputable. Fourthly, that if the addition be thought imputable to a fraud on one side, the leaving it out may much more reasonably be imputed to a fraud on the other side. For first, supposing it thus far equal, that as the omission was useful to the Arrians and Anti-Trinitarians, so the addition was of ad­vantage to the Catholicks or Orthodox; yet it is pre­sently visible, that the interest of those that were con­demned in the Church as hereticks was far greater, and the necessity more pressing on their part, (that I mention not the greater likelihood of hereticks adven­turing to make use of such a forgery) to leave out the words and commit this fraud, then that of the Catho­licks was to put them in. For if the words be once ac­knowledged to be the words of Scripture, it gives a con­clusion to all the hereticks pretensions and it necessa­rily follows, first, that they that deny the Trinity, most diametrically oppose the plain words of Scripture, the [...], [...] these three, here; & secondly, that they that deny the Unity, contradict distinctly S. John's affirma­tion of [...], [...] these three are one; thirdly, that they that deny the holy Ghost to be God, and yet do not af­firm him to be a creature, and consequently conclude him to be nothing but the vertue and efficacy of God, do oppose the plain words here, which distinguish the holy Ghost from the Word, and from the Father, as much, and in the same manner, as the Word, or second hypo­stasis, from the Father on one side, or from the holy Ghost on the other. And so as long as these words stand in force, it is not possible for the hereticks do­ctrines to be maintained, (and therefore it is that So­cinus and his followers find it necessary to affirm, that these wordsare certainly supposititious.) But for the Catholicks, that maintain the doctrine asserted by the first great general Councils, against the hereticks of the Church, they had no such need of inserting and for­ging these words: their cause might be otherwise main­tained, if these words were expunged, and put out of the Canon, first, by the form of Baptism, Mat. 28. 19. instituted by Christ; which, first, clears the distin­ction of the Father, the Son, and holy Ghost, as fully as this; and secondly, by making them the object of our faith, supposeth each to be God as well as any, the holy Ghost, and the Son, as well as the Father; which being supposed, the Unity may from thence be collected also, by force of Eph. 4. 5. where parallel to the one Baptisme is added one God and Father of all, [...] nothing the one form of Christian Baptisme, In the name of the Father, and the Son, and the holy Ghost, to be the entring of us into the faith and name of the one God. Secondly, by the expresse words of Christ, I and my Father are one, [...] John 10. 30. which affirming the unity of the Father and the Son, leaves no place to doubt of the like unity of the holy Ghost also. Thirdly, by the Apostles swearing by Christ, and (which is all one) calling to witnesse the holy Ghost, Rom. 9. 1. which is an act of Divine worship appropriated to God, by whom onely we are to swear. Fourthly, by the Apo­stle's praying to our Lord Jesus Christ for his grace, to the holy Ghost for his communication, or liberal effu­sion of his gifts, as well as to God the Father for his love; which is become the solemn form of Apostolical benediction at the end of the Epistles. Fifthly, (as far as concerns the holy Ghost,) by Act. 5. where deceiving or robbing the holy Ghost, [...] v. 3. is lying to God, v. 4. and 1 Cor. 12. 11. where the Spirit, as a person, is said to work, and to divide to every one according as he will. Lastly, (as far as concerns Christ, who bath been most eminently opposed by all sorts of hereticks from the Gnosticks to the Arians and Photinians) by the frequent Doxologies, or forms of giving glory to Christ, in the very same style as the Jews, (from whom those forms are taken) customarily and solemnly made use of, to acknowledge the God of Israel to be the eter­nal God, (see Note on Rom. 9. c.) By all which & much more it appears, how impertinent and unnecessary it was for the Orthodox to feign and forge these words, and withal, how easie for their enemies to have disproved them, and detected their forgery, if they had attemp­ted it; and how much more temptation there was on the hereticks side to free themselves from the importu­nity of this place, by rasing that out of their Bibles, which could not otherwise be perswaded to comply with their pretensions. And accordingly, as in S. Cy­prian, (who wrote before Arius was born, and conse­quently before the time in which there could be any motive to have made this insertion) the words are di­stinctly found, l. De Unit. Eccles. Dicit dominus, Ego & Pater unum sumus, & iterum de Patre & Filie & Spiritu sancto scriptum est, Et hi tres unum sunt. The Lord saith, I and my Father are one, and again of the Father, Son and holy Ghost it is written, And these three are one. And in like manner Tertullian Contra Praxeam, Quitres unum sunt, which three are one. So it is confessed of S. Hierome, that he asserted the truth of our reading from the Greak Copies which he had, and defended it against all, publickly com­plaining, and contesting it, that in those Copies where it was wanting, it was omitted or rased out by the fraud [Page 839] of hereticks: and so S. Ambrose saith, that the here­ticks did erade that place. And this was so farre from yielding matter of recrimination against the Ortho­dox in those daies, that some learned men, who have expressed their opinion that the addition of these words is supposititious, have laid that to the Arians charge also, who, say they, from thence desired to conclude, that the Father, Son, and Spirit are one only by con­sent in this testimony, as the water and blood and spi­rit are said to be. But with how little reason this is suspected, appears already by what hath before been said, and needs no farther answer or refuting. It were here easie to deduce the doctrine of this verse, as it is most largely set down, from the tradition of the Church through all times. I shall only affix some few testimonies before the time of the first Council of Nice, since which there can be no place of dispute. In the first Age, that of Clemens Romanus is observable, [...], God lives, and the Lord Jesus Christ, and the holy Ghost. A testimony produced out of him by S. Basil the Great, c. 29 [...]. where speaking of the Doxologie, as one especial Apostolical tradition, and reckoning up the antients from whom it was derived, he urgeth this saying of Clemens for the use of it. In the second Century we have Justine Martyr Apol. 2. pro Christianis, who having mentioned the Father of righteousness, he adds, [...], Him and the Son coming from him, and the prophetick Spirit we worship and adore. A tract also there is cited by Leontius Hierosol. and by Euthymius owned as Justin's, [...], Of the holy and coessential Trinity, which, if genuine, will clear the whole matter: for there we have [...], the God of all, who is known in Father, Son, and holy Ghost: and of them all, [...], these three partake of one and the same essence, have one and the same divinity: and [...], three persons, asserted and cited from S. Paul, 2 Cor. 13. 13. and from Christ, Mat. 28. 19. and [...], Unity in Trinity, and Trinity in Unity. So again the Author of the Questions and Answers ad Ortho­doxos, under Justin's name, resp. ad Quaest. 139. [...], There is one God in the coexistence of three divine sub­sistences, differing from one another not in essence, but in the manner of existence. So Athenagor as in his Ambassie for the Christians, who were by the heathens looked on as Atheists; [...]; Who would not wonder to hear them called Atheists, who acknowledge God the Father, God the Son, and God the holy Ghost, and demonstrate their power in the Union, and their distinction in the or­der? So Clemens Alexand. in the conclusion of his Paedagogus, [...] To the only Father and Son-with the holy Ghost, one in all things, &c. So in the third Centurie Origen is by S. Basil [...]. recko­ned among the assertors of this Tradition, l. 6. Comm. in Johan. [...], the Deity of the Trinity, which is to be adored; and on the Ro­mans, [...], the Deity of the holy Ghost. So Dionysius Bishop of Rome cited by Athanasius in Epist. de Decret. Synod. Nic. [...], These, that is, the true disciples of Christ, evidently know that the Trinity is preached by divine Scripture, but that three Gods are not preached by the Old or New Testament. So Tertullian against Praxe­as, Deum unicum quidem, sed cum oeconomia, esse cre­dendum: expavescunt ad oeconomiam, numerum & dis­positionem Trinitaetis divisionem credunt Unitatis, quando Unit as ex semetipso derivans Trinitatens not destruatur ab illa, sed administretur, We are to believe one God, but with the oeconomie, or administration: they are affrighted at the oeconomie, and think the number and order of the Trinity is the division of the Unity [...] when indeed the Unity deriving the Trinity from it self is not destroyed by it, but administred. And, Ecce dico alium esse Patrem, alium Filium, alium Spiritum sanctum; non tamen diversitate alium, sed distributio­ne, nec divisione alium, sed distinctions, Loe I affirm the Father to be another, the Son another, the holy Ghost another; yet not another by diversity, but by distribu­tion, nor another by division, but distinction. And, Qui tres unum sunt, non unus, Quom [...]do dictum est, Ego & Pater unum sumus, ad substantiae unitatem, non ad numeri singularitatem, These three are one (nature) not one (person) as it was said, I and my Fa­ther are one, for the unity of the substance, not the sin­gularity of the number. The like place out of S. Cy­prian was before produced, and this text from 1 Joh. 5. made use of for the asserting it. And so we see the truth of what we find in the debates of the first Ni­cene Council, on which their decrees are founded, Chri­stum consubstantialem Filium Patri- juxta olim tra­ditam Ecclesiae Apostolicam fidim expressis testimoniis demonstrantes, that the doctrine of the consubstantiali­ty of Christ the Son to the Father- is by express testi­monies demonstrated to be according to the Aposto­lick faith of old delivered to the Church: and that of Hosius in the name of the Council, Trinita­tem individuam, ineffabilem, unam divinitatem, & candem ipsius essentiam esse credentes; & eandem con­fitemur juxta nobis ab initio traditam ipsius fidei dog­matum integritatem à Domino per sanctos ejus Apo­stolos, & à sanctis ejus Apostolis, & à sanctis anti­quis nostris Patribus qui Apostolorum sanctam fidem illibatam conservaverunt, We believe the individual Trinity, the ineffable, one Godhead, and that the essence thereof is the same; and we confesse it the same accor­ding to the integrity of the doctrines of the faith from the beginning delivered to us from our Saviour by his holy Apostles, and from his holy Apostles, and from our holy antient fathers, who conserved the holy faith of the Apostles intire. So inSee Thea­ [...]eret. Eccl. Hist. l. 1. C. 7. Athanasius's Epistle to the Africans, telling them of the Acts of the Coun­cil, and of the decree of adding [...], the consubstantiability of the Son with the Father, he adds, [...], The Bishops, in the Council, did not invent these words for themselves, but having testimony from their fa­thers, thus they wrote. For there were antient Bishops about one hundred and thirty years, before that Coun­cil, both of Rome and of this city, who reprehended those who affirmed the Son to be a creature, and not con­substantial with the Father. [...], saith he, [...], And this Eusebius Bishop of Caesarea acknowledged, who having formerly gone on in the Arian heresie, but afterward subscribed to the Council of Nice, wrote and confirmed it with his own words, saying, We have found some of [Page 840] the antients, considerable persons, and eminent Bishops and writers, which concerning the Divinity of the Fa­ther and the Son used the word Consubstantial. And these words of Eusebius are at length to be seen in his Epistle in Theodoret, l. 1. c. 11. All which being evi­dences of the doctrine of the Church before the Coun­cil of Nice, are of full force to demonstrate that which I have now in hand, viz. that the Catholicks in their controversie against the Arians had no occasi­on to insert these words, and that this was the doctrine of the Church before that Council of Nice. Much more might be added on this subject. This I have cho­sen to say, on so great an occasion, once for all.

b Note: [...] V. 14. Aske any thing according to his will]'] [...], asking according to God's will, seems to comprehend two things; the first in respect of the matter of his prayer, that that be according to God's will; and the second in respect of the disposition of the petitioner, that he duly be have himself in asking, according to God's will. For the former of these, the matter of the prayer, that must be according to the will of God: and so it may be two waies; First, by being not only perfectly lawful, and so not contrary to his will, (for so is every indifferent thing, which we have no reason to be confident that God will grant us upon our demand) but also good and acceptable in the sight of God: such is the gift of his Spirit, Luc. 11. 13. such the increase of faith, which the Disciples prayed for, meaning thereby God's gift of grace, so farre as to enable them thus to grow and increase; not the habit, or degrees of the habit of that vertue, for those are regularly to be acquired by our acts or exercises of that strength which God be­stowes, our making use of that talent intrusted to us, to which his promise of more grace is confined, whilst from him that laies it up in a napkin he takes away that which he hath; nor again the acts of that vertue, for those are no otherwise given us by God then as he gives us strength to perform them, which the Apostle ex­presses by [...], [...] Phil. 2. 13. his working in us to work or doe, upon which the exhorta­tion is founded of the [...], working, and working out our own salvation. Secondly, it may be according to his will, by being agreeable to his wisdome, which alwaies bounds and limits and determins his will. And thus a thing may be supposed to be three waies; First, when that which is prayed for is not con­trary to any decree of God, which being an act of his will, is also an efflux of his (incomprehensible) wis­dome. This decree of God is to us expressed by God's oath past on any thing, which makes it immutable, Hebr. 6. 17. as when of the provokers, Hebr. 3. 18. God sware that they should not enter into Canaan: for in that case it was certain that neither Moses's prayers for them, nor their own for themselves, should prevail to reverse it, though that others, who did not thus pro­voke, should thus enter, was perfectly acceptable to God, agreeable to his will and wisdome. And so when the iniquity of the people is grown to such a pitch that God decrees their excision (and the same may be said of any particular man, that hath so fil'd up his measure) though Noah, Daniel and Job should inter­cede, they shall not prevail for them. Secondly, when that which is prayed for is not foreseen by God to be inconvenient or hurtful for him that prayeth for it; for if it be, in that case God's denying to grant the prayer is a greater mercy then the granting of it; He were au enemy if he would thus hear us to our ruine.

Evertêre urbes tot as optantibus ipsis
Dii faciles:—

The heathens could charge it on their Gods as too great a facileness to destroy whole cities by this means of granting men their wishes. Thirdly, when although that which is prayed for be good for the petitioners, yet somewhat else is better, and really more desireable to them. And then thus to deny what is asked, and thus to exceed their asking, what is that but the divinest and most advantagious way of granting it? And in that case God, that knows what we really most want, what is most truly agreeable to our desires, being able to chuse for us better then we for our selves, when he grants not our prayers in the kind, yet he grants them by way (not only of equivalence, but) of running over, denies us what we demand, and gives us what is more for our advantage; denies us what is good, but grants us that which is much better for us. Thus when Christ pray'd for the departure of that cup, his prayer was not heard, but in stead of it the angels sent to strengthen him, and enable him to drink it up, as that which was more for his & the world's advantage. And thus when S. Paul prayed thrice that the thorn in the flesh should de­part from him, that prayer was not granted, but in stead of it that grace given which was sufficient to enable him to support that affliction; and that was bet­ter to him then the other: for God's strength was per­ficted and magnified in him through that weaknesse, or affliction, viz. by his Christian bearing of it. The se­cond thing, that which respects the disposition or quali­fications of the petitioner, may be reduced to these three branches; First, that he be such as to whom God's promises do belong, such an one as performs his part of the Covenant of mercy, the pious Christian liver, he that is a worshipper of God, and doth his will: For other­wise God, which is a hearer of prayers indefinitely, is not the hearer of his; we know that God heareth not sin­ners, If they incline to iniquity in their heart, the Lord will not hear them, when they make their long prayers, the Lord will hide his face, their hands are full of bloud; they must wash and make them clean before they have any title to God's hearing or answering their prayers. Secondly, that in that particular for which he prays, he apply himself onely to God, and such means as he knows to be acceptable to him. This is it which is called in S. James, asking in faith, c. 1. b. and is op­posed to wavering (that is, doubting and demurring whether God's ways or his own are to be adhered to for the obtaining his end) and to the [...] double-minded man, ver. 8. [...] who sending one mind, one will unto God in prayer, hath another for the most un­godly instruments, makes a secret addresse unto them, which renders him there [...], [...] unsetled and va­rious, one while in the ways of God, and another while of the Devil, and, Let not such an one think, saith the Apostle, that he shall receive any thing of the Lord, v. 7. Thirdly, that his asking be joined with importunity; for to that qualification of our praiers the promise is expressly made, in the Parable of the widow and the unjust judge, and in the joining together of asking, seeking, knocking, to which the having, finding, ope­ning unto, are promised by Christ; by this importuni­ty meaning a continuance and perseverance in our prai­ers for that which we want, and when at the first asking the mercy is not conferr'd, repeating and re-inforcing the request, waiting upon the Lord which hideth his face, and never giving over the importunity until the request be graciously answered by God. All these be­ing thus set down are the several ingredients to make up the intire qualification signified hereby, praying accor­ding to God's will; and to them that are thus qualified in each branch this confidence here belongs, that what­soever they shall thus ask, God will hear them. By which it appears in what sense it may be deemed to be required of the petitioner to believe that his petition shall be granted, viz. onely according to the importance of these words thus explicated. It being certain that no man is bound to believe that which is not true, or to be­lieve that absolutely which depends upon so many con­ditions, upon performing of which, as he lawfully may, [Page 841] nay (as a duty of faith to God's promises) is obliged, and must believe that what he thus prays shall be gran­ted; so if he perform them not, he is not obliged to believe that his prayers shall be granted him: and if through a great measure of humility and undervalu­ing his own performances he chance to erre, and think himself unqualified when he is not unqualified, and consequently want this confidence toward God, that he will hear his prayers, when he hath (if he knew it) due grounds for that confidence, it is not to be imagined that the want of that confidence, or the excess of that hu­mility, which is so acceptable in the sight of God, should render him or his prayers unacceptable and in­effectual to him. [...] And accordingly [...], Let him ask in faith, in S. James chap. 1. 6. must no otherwise be interpreted.

c Note: [...] V. 16. Sin unto death] What is meant by [...], a sin unto death, may, I suppose, be best learned from what we read in the Law, of him that sins contemptuously, to whom death without mercy was prescribed. This was described, Heb. 10. 28. [...], He that set at nought Moses's Law died without mercy, upon a sufficient proof of it. And so he that is guilty of that, and, proportionably to him, he that useth the Son of God, now under the Gospel, after that manner, [...] [...] treading or trampling upon the Son of God, v. 29. setting his commands and terrors at nought, as there he is thought worthy of sorer punishment, so here his sin may fitly be said to be [...], unto death. What this contempt is, may ap­pear by the second Council of Nice, which expounds the sin unto death by [...], to continue un­reformed and incorrigible after all the admonitions and censures of the Church; of which as there were seve­ral degrees, so he that did not reform upon the first was, within some time, to be put under the second, or higher, and not reforming then, was to fall under the third, which was wont to be called by the Jewes, Schammatha, which signifies there is death, a punish­ment proportioned to this sin, and from the title there­of this seems to be called here a sin unto death. Not that every deliberate or wilful sin is here so styled (though that also be mortiferous without repentance) for of this sort is [...] sin, (indefinitely taken, ac­cording to the use of this writer; see Note on c. 3. a.) and according to that which follows, [...] v. 17. [...] every iniquity is sin, and yet every such, as it there follows, is not [...], unto death in this sense; but the phrase peculiarly belongs to a wilful sin (to which, without repentance or reformati­on, eternal perdition is denounced) heightned and ag­gravated farther with the addition of obstinacy against all perswasions and means of melting, which renders him hopelesse and own'd to ruine, and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversa­ries, [...], [...] these that walk thus contrary to God, resist his admonitions, his grace, all his methods of reducing them. Of these the Apostle here saith, [...], [...] I say not that he, that is, the Christian brother, shall pray for such an one. Which words may seem very cautiously set, not that he forbids, but onely doth not command to pray for them, or doth not pro­mise any good successe to the prayers that are offered up for such an one. Agreeably to what is said of the [...], [...] c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth, (where the wilfulnesse is added to the [...], the sinning deliberately, and denotes the contumacious continuing in any such [...], [...] or deliberate sinne) that [...], there remains no longer any sacrifice, [...], for such sinnes so wilfully continued in, noting thereby the suspension of the prayers of the Church (or the inefficaciousnesse of them) which are answerable to the sacrifices of old time; as when of obdurate sinners it is said, that if Noah, Daniel and Job, the three great examples of powerfull intercession, were there a praying for them, they should not be available for the pardon of such. That such as these were deprived of the benefit of the prayers of the Church, and out of meet pity delivered up to Satan, as the onely remaining charitable method, by that means to rouze and awake them out of sinne, is suffici­ently known in the Antient Canons. And it is the ad­vice of Clemens Alexandrinus, Str. l, 7. concerning such insensate, incorrigible sinners, that we should pray to God for some temporal punishments upon them, as the onely reserve behinde to make impression on them. And that was done in the anathema or Cherem, where they used execrations upon them, not as an act of ha­tred, but kindnesse toward them, [...], [...] to the destruction of the flesh, that the spirit might be saved in the day of the Lord. Where still it is not de­fined unlawful to pray for such, either for their pardon, or for their repentance to qualifie them for it, but they are onely look'd on as excommunicate persons, that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christi­ans, but marked out and branded and shamed to refor­mation.

d Note: [...] V. 21. Idols] The idols that are here mentioned are sure those that the Gnosticks used. To which purpose there is an eminent place in Eusebius, [...]Those that were of the heresie of Simon Magus, pretended to be of the Christian religion, and to have for­saken the superstition of the heathens in worshipping of idols, and yet came back again to that which they pre­tended to have forsaken, falling down to the pictures and statues of Simon and Helene, and by sacrifice and incense and drink-offerings doing adoration to them. And besides these, many abominable impurities, not fit to be named, there were among them. All which together may well be the [...], idols, which the Chri­stians are here warned to beware of.

THE note a SECOND note b Catholick or General Epistle, [...] EPISTLE OF the A­postle John; for the co­pies gene­rally read [...] JOHN.

THat this second (and so likewise the third) Epistle of John was not written by John the Apostle, is conje­ctured in the Posthumous Annotations of the learned Hugo Grotius, and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter. There many changes were to be made in the Text to make the conjecture passable; but here all circumstances of the Text doe fitly enough concurre to make it possible that John, which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus, should be the Author of these Epistles. Of that John the antient Author of the Constit. l. 7. c. 45. makes mention, that as Timothy was made Bishop of Ephesus by S. Paul. (that is, Bishop of the Gentile Christians there by the Apostle of the Gentiles) so [...] John was ordained by John, that is, a second John made Bi­shop of the Jewish Church there by John the Apostle of the circumcision, Gal. 2. 9. who planted the Jewish Church at Ephesus. That this second John, the Bishop of Ephesus, was the writer of these Epistles, the chief argument that is produced is that from the title, [...] [...], The Elder, by which this writer calls himself, and not [...] Apostle. A second from the incomplete reception that these Epistles had in the first ages, be­ing not acknowledged by some Churches for a while. A third from Diotrephe's opposing this Author, 3 Ep. 9. which it is thought strange that any Christian should doe to an Apostle. But these arguments have very small force in them toward the inferring the Conclusion. For first, [...], Elder, being a word of honour and dignity, and belonging, in the New Testament, to the supreme Ruler of any Church (and to none else, that we can discern: see Act. 11. Note b.) it may very fitly belong to an Apostle residing and presiding in any Church (as it is certain S. John had done at Ephesus for some time) and the rather, being [...], the Elder, by way of eminence. And this will be more probable, if it be confidered what account hath formerly been given (Note on Tit. of 1 Joh.) of the character of this Apostles style, who useth not in his Gospel (and accordingly it is in his former Epistle, which is acknowledged to be his) to name or mention himself, unlesse it be by some cir­cumlocution. And such is the [...], the Elder, here. Nay secondly, the persecutions which were at this time against the Church, and wherein S. John was peculiarly involved, might make it prudent thus to con­ceal his name, and disguise it under this title. Or thirdly, whatsoever was the reason of wholly omitting his name or title in the first Epistle, may here be of force for his omitting it thus farre here. And this will be a ground of answer to the second reason also. For though those Churches, whither these Epistles were sent, knew from whom they came, and accordingly never denied them reception; yet having not so publick a character upon them as others had, and being not own'd by the Author in the title, as all S. Paul's (unlesse that to the He­brews) were, this might well be the cause that they had not so universal a reception at first, which notwith­standing, it yet appears that soon after it was received into the Canon, and this inscription prefix'd to it by the Church, [...], The second Catholick Epistle of John the Apostle. As for the third reason, that of this Author's being opposed by Diotrephes, which is thought to be a proof that he was not an Apostle, this is of no validity, because the hereticks of those times, the Gnosticks, are known to have opposed and rejected the Apostles themselves. So of Alexander S. Paul saith, he hath greatly withstood our words, 2 Tim. 4. 15. So of the Gnosticks we read, Jude 11. that they were guilty of the gainsaying of Coreh, and that, we know, consisted in their opposing Moses and Aaron, and so in the parallel must denote the oppo­sing the Apostles, or Governours of the Church, sent immediately by Christ; and that that is the meaning of the [...], [...] speaking evil of glories, Jude 8. and 2 Pet. 2. 10. as of Alexanders blaspheming 1 Tim. 1. 20. see Note on Jude d. To the same purpose also it is that S. Paul, having spoken of the Gnosticks, 1 Cor. 8. through the whole chapter, proceeds immediately, c. 9. to the vindicating his Apostleship, and the privileges thereof; [...] and so Gal. 1. and speaking to Titus of these deceivers, he calls them [...] Tit. 1. 10. refra­ctory, disobedient. Of these 'tis Ignatius's affirmation, that they took upon them to know more then their Bi­shops, [...], If any know more then the Bishop, he is corrupted, Ep. ad Po­lycarp. And not onely so, but of Marcus's followers (a progenie of these Gnosticks) Irenaeus plainly affirms, l. 1. c. 9. (and from him Epiphanius l. 1. haer. 14. and 34.) that they were so arrogant, that they contemned the Apostles themselves, and l. 3. c. 2. dicentes se non solum Presbyteris, sed etiam Apostolis existentes sapientio­res, saying they were wiser, not only then the Presbyters, or Bishops, but even then the Apostles themselves. which takes away all force from this argument. And then nothing hinders but that the Inscription of this Epistle may be true, and John the Apostle be determined to be the Author of it. And that will be more pro­bable, if we observe how agreeable the matter of this is to the former Epistle, fortifying them in the truth, v. 4. in the practice of charity, v. 5. and warning them of the Gnostick decervers, or Antichrists, v. 7.

b Note: [...] How these Epistles should be called [...], may perhaps be question'd, being not, as that of S. James and S. Peter appeared to be, addressed to the Jewes of the dispersion universally or indefinitely, but one of them [...], ordinarily rendred, To the elect Lady, and the other to Gaius, a particular person. But to this it may be said, First, that it is not certain that these are two particular persons to whom these Epistles belong (see Note a. on this Epist.) Secondly, that to whomsoever they were first address'd, they were yet designed to be transcribed by them and sent to others also, and that is the meaning of Catholick (the same that of [...]) viz. that these Epistles were designed to go from one Church unto another, and were not confined unto any, (see Note b. on the title of S. James.) But then thirdly, another notion of [...] Catholick there may possibly be, to signifie the universal reception of these Epistles in the Church. At the first, beside those Epistles [Page 843] which carry S. Paul's name in the front of them, there were but few that had an universal reception, onely the first of Peter, and the first of John, the rest were not so universally received into the Canon of Scripture. Here­upon those two so received might at the first be called Catholick (and so [...] Canonical also) in opposition to those others which were not so Catholickly or universally entertained: And then, when upon farther evidence made to the Church these others were without contradiction received also, this word [...] might in like man­ner by the Church be added to their Inscriptions, to signifie that now they were universally received also, that is, accepted into the Canon.

S. JOHN. II.

1. THE Elder unto the note a elect Ladie and her children, whom I love in the truth; and not onely I, but also all they that have known the truth;]

Paraphrase 1. John the Apostle and governour of the whole Church of Asia, to the Church (unnamed) and to all the Christians therein, whom I value and love in Christ, and not I onely, but all other true Christians;

2. For the truth's sake which dwelleth in us, and shall be with us for ever:]

Paraphrase 2. Because of the Christian profession, the same in you that remaineth in us, and shall doe so, I pray and hope; for ever:

3. Grace be with you, mercy, and peace from God the Father, and from the Lord Jesus Christ the Son of the Father, in truth and love.]

Paraphrase 3. I send you greeting, and wish you all gifts, and mercy, and prosperity from God the Father, and the Lord Jesus Christ, and particularly that you may, in despight of all sollicitations of hereticks and schismaticks, continue constant in the acknowledgment of the truth of the Gospel, and in the exercise of all works of charity to one another.

4. I rejoiced greatly that I found of thy children walking in the truth, as we have received a commandment from the Father.

Paraphrase 4. Some of the Christi­ans which belong to thee I lately met with, where I was, and discerned them to stand constant in the truth of the Christian doctrine, agreeably to that commandment given to us by God the Father, This is my beloved son, hear him. Mat. 17. 5. when Peter, and James, and I were in the mount with him; and this constancy of theirs was the more considerable, because of the great store of false do­ctrine that is now every where abroad in the Church: and this was matter of special joy to me. See note on 1 Joh. 2. 3.

5. And now I beseech thee, Lady, not as though I wrote a new commandment to thee, but that which we had from the beginning, that we love one another.]

Paraphrase 5. And now all that I have to beg of you is, that to the profession of the truth ye adde the practice of Christian charity, that we may all live in unity, and peace, and concord one to­ward another. And this is no new commandment of mine, but that which Christ required of all his disciples, and to which ye are most strictly obliged by being Christians.

6. And this is love, that we walk after his commandments. This is the com­mandment, that as ye have heard from the beginning, ye should walk in it.]

Paraphrase 6. And this consists in your doing what Christ hath prescribed: and his prescription is, that we should not hearken to new doctrines, but go on in the course in which we were first set by him, and his Apostles, the preachers of the faith unto us. From which they that depart fall into faction, and malice, and uncharitablenesse against all others.

7. For many deceivers are entred into the world, who confesse notJesus Christ com­ing in the flesh, [...] that Jesus Christ is come in the flesh. This is a deceiver, and an Antichrist.]

Paraphrase 7. For many Impostors are come among you, who will not acknowledge Christ to be the Messias, (see note on 1 Joh. 2. b.) and whosoever doth so, is an Impostor, and an Anti­christ, such as were prophesied of, that now they should come: see 1 Joh. 2. c.

8. Look to your selves, thatye destroy not what ye, for the King's MS. reads [...] we lose not those things which we have wrought, butreceive [...] that we receive a full reward.]

Paraphrase 8. Take care then that by relapse you destroy not all, and forfeit the reward of your good beginnings, for want of perseverance, but that continuing to the end, ye may receive a complete reward or crown.

9. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son.]

Paraphrase 9. Every one that now apostatizeth, and falls off from the doctrine of Christ to the corruptions of the Gnosticks, forsaketh God himself and all piety, (see note on 1 Joh. 2. d.) and he that adhereth and sticketh fast to the orthodox profession, now it is so opposed, shall be looked on as a truly pious and Christian person.

10. If there come any unto you, and bring not this doctrine, receive him not into your house, note b neither bid him God speed.]

Paraphrase 10. If any man bring you any doctrine beside this, the one doctrine of Christ, give no kind of admission, or ear, or encouragement to him.

11. For be that biddeth him God speed,contri­butes to [...] is partaker of his evil deeds.]

Paraphrase 11. He that doth not dis­countenance him as much as is possible, assists and encourages him.

12. Having many things to write unto you, I would not write with paper and ink, but I trust to come unto you andmouth [...] mouth to talk with you, [...] speak face to face, that our joy may be full.]

Paraphrase 12. What I have more to say to you, I do chuse not to commit to this publick way of Epistle, but refer it till I come unto you, which I hope will be ere long, to our mutual comfort.

13. The children of thysister the chosen [...] elect sister greet thee. Amen.]

Paraphrase 13. The members of thy fellow-Church from which I write, send thee gretting: see note a.

Annotations on the second Epistle of John.

a Note: [...] V. 1. Elect] That [...] signifies a Church, and that [...] is used in that sense for another, or sister Church, in the same manner as here, v. 13. [...], hath been said Note on 1 Pet. 5. 13. d. to which I shall adde the testimony of S. Jerome, Epist. 11. ad Agerachiam, where having mentioned the text in the Canticles, ch. 6. una est columba mea, perfecta mea, una est matri suae, electa genitrici suae, my dove is one, my perfect one is the onely daughter of her mother, the elect to her that brought her forth, he addes, Ad quam [Page 844] scribit Johannes Epistolam, Senior electae Dominae & filiis ejus, to whom John writes an Epistle, The Elder to the elect Lady and her children Now for [...], [...] it may fitly be set to signifie no more then [...], an appella­tion fit to be used when the name is either unknown or concealed; for in that case, and not onely as a title of honour and dignity, 'tis ordinary to say [...] (which probably is grown to be in English Cyr or Syr:) so Joh. 20. 15. the woman taking Christ for the Gardiner, and addressing her speech to him as one whose name was not known to her, [...] begins with [...], Syr. But be­side this, it is observable that both [...] among the Athenians, and Curia among the Romans, signifies the very same that [...] and Ecclesia doth, that is, the assembly, both as that signifies the Persons congregated either for civil or sacred uses, and the Place where they thus meet. See the worthy Sir Henry Spelman's Glos­sarie, p. 195. And then the words will be best rendred, the elect Church or congregation, some which here is not thought fit to be mentioned by name, or particularly. That he names not this Church, may be for the same reason for which among others he names not himself, any otherwise then [...], the elder, viz. because of the persecutions that were then abroad in the world. And indeed that both this and the third Epistle were designed to be sent clancularly, and purposely avoided the eyes of men, appears by the close common to both, that he had many things to write, but would not com­mit them to paper and ink, [...] 2 Joh. 12. and 3 Joh. 13. in respect of the hazard that that might bring either on them or him, in case they were intercepted, or fell into other hands then those to which he designed them. A­greeable to this it is, that we here have mention of the [...] her children. [...] v. 1. and in the like manner, v. 13. by which phrase the Christians of any Church are fitly signified, the title of mother being so proper for a Church, and so used Gal. 4. 26. the mother of us all. But what Church it is that was here designed, or what that other, v. 13. we have no means to define, any far­ther then by remembring that all Asia being (as far as the Jewish Christians there) the special charge and pro­vince of S. John, and there being seven chief Churches or Metropolitical Sees in that circuit, enumerated Rev. 1. 11. it is most probable that S. John being in one of these Churches at this time, he wrote unto the other. And if Ephesus were that to which he wrote (from thence to be communicated to the rest) there will then be another ground of calling it [...], as that literally signifies chief in power or authority, Ephesus being in­deed the chief Metropolis of all Asia.

b Note: [...] V. 10. Neither bid him God speed] This form of interdict here is an imitation of the practice of the Jewes in their [...] or anathema against the [...] or apostates, who were to be excluded not onely from commerce, but from the smallest kind of ordinary sa­lutation.

THE THIRDEpistle ge­neral [...] EPISTLE OF the Apo­stle Iohn [...] JOHN.

1.THE Elder unto the well-beloved note a Gaius, whom I love in the truth.

2. Beloved,I pray [...] I wish above all things that thou maist pro­sper, and be in health, even as thy soul prospereth.]

Paraphrase 2. It is my fervent prayer for thee, that it may be with thee in all outward things as it is in respect of thy soul, that every thing may succeed prosperously with thee.

3. For I rejoiced greatly when the brethren came, and te­stified of the truth that is in thee, even as thou walkest in the truth.]

Paraphrase 3. For it was great matter of comfort and joy to me, when the Christians that came out of Judaea, came and told me of the sincerity of thy Christian course, (see note on 1 Cor. 13. g.) and gave me assurance of thy perseverance.

4. I have no greater joy then to hear that my children walk in truth.]

Paraphrase 4. There is nothing that I more delight in in the world, or of which I more abundantly rejoyce, then to hear that those which have been converted by me, do adhere to that profession, and live after a true Christian manner.

5. Beloved, thou dosta faithful thing [...] faithfully whatsoever thou dost to the brethren, and to strangers.]

Paraphrase 5. It is most Christianly done of thee to do as thou dost toward the poor Christians, and strangers that have been among you, Rom. 16. 23.

6. Which have born witnesse of thy charity before the Church, whom if thou furnish for [...] bring forward on their journeyso as may be worthy of God [...] after a godly sort, thou shalt do well.]

Paraphrase 6. Who gave publick te­stimony of thy charity shew­ed to them. And as then thou didst, so it will be a pious work in thee to help them now again, and furnish them for their tra­vail (see 1 Cor. 16. a.) in publishing the Gospel, and that in a Christian manner, and for Christ's sake, whose ministers they are.

7. Because that for his names sake they note b went forth, taking nothing of the Gentiles.]

Paraphrase 7. For 'tis on Christ's er­rand that they have taken this journey, that is, to preach the Gospel of Christ; or, for the testimony which they have given to the Gospel, that is, because they have published the Christian faith, they have been driven out of their Countrey, that is, Judaea, by the Jewes, and being so, they are also look'd on shiely by the Gentile Christians where they come, v. 10. cast out by their Countrey-men the Jews for being Christians, and not entertained with any kindnesse by the Gentile Christians for being Jewes.

8. We therefore ought to receive such, that wemay be­come fel­low-labou­rers with [...] might be fellow-helpers to the or Church, so the King's MS. reads [...] truth.]

Paraphrase 8. And therefore 'tis but necessary that they be relieved by some, and they that shall relieve them; shall thereby have the comfort of co-operating and contributing their part toward the propagating of the Gospel of Christ.

9. I wroteor some­what to­for the King's MS. reads [...] unto the Church, but note c Diotrephes, who loveth to have the pre­eminence among them, receiveth us not.]

Paraphrase 9. To this purpose I wrote to the Church, but Diotre­phes, that would fain be Bishop there, gives no heed to my Letters.

10. Wherefore if I come, I will remember his deeds which he doth,baffling us with w [...]c­ked spee­ches [...] prating against us with malicious words: and not content therewith, neither doth he him­self receive the brethren, and forbiddeth them that would, and casteth them out of the Church.]

Paraphrase 10. For which contempt of his, I shall at my coming use some severity upon him, and teach him to use me bet­ter, especially seeing he is not content thus to slight and baffle me, and to reject the Christian Jewes that come thither, but farther restrains others that would not have been so unhospitable, will not permit the Gentile Christians to receive them to their communion, but utterly rejects them out of the Church.

11. Beloved,do not imitate the evil, but the good [...] follow not that which is evil, but that which is good. He that doth good, is of God: but he that doth evil, hath not seen God.]

Paraphrase 11. Brethren, be not ye followers of these evil ways, but contrariwise follow all Christian meeknesse towards the Jewish Christians, Rom. 14. 1. He that is kind and merciful, and willing to receive all to communion, is of a Christian temper [...] [...] shews himself to be: but he that is malicious, and proud, and separates from others, knows not what belongs to Christianity.

12. Demetrius hath good report of all men, and of the truth it self: yea and we also bear record,or thou knowest, for the King's MS. reads [...] and ye know that our record is true.]

Paraphrase 12. Demetrius indeed a Gentile convert hath a very good testimony from all men that know him, and indeed hath done many things which testifie more fully of him then the suf­frages of men can doe: And the same testimony I and others with me give him also, and ye know that what we say is true.

13. I had many things to write,See 2 Joh. 12. but I will not with ink and pen write unto thee.

14. But I trust I shall shortly see thee, and we shalltalk mouth to mouth [...] speak face to face. Peace be to thee.or brtheethren, for the King's MS. reads [...] Our friends salute thee. Greet the friends by name.

Annotations on the third Epistle of John.

a Note: [...] V. 1. Gaius] Who this Gaius was cannot certain­ly be affirmed. That it is the same that is mentioned by S. Paul, Rom. 16. 23. may seem probable by that which is there said of him, [...] that he was [...], the person that entertained Paul, and the whole Church, or generality of Christians, in like manner as here, ver. 5. Gaius is said to have been very kind to the brethren and to the strangers, and to have furnished them for their journey in a very liberal manner. But one circumstance there is which is of force against this. This Gaius, Rom. 16. appears to be a Corinthian, and so to be men­tioned there (from whence S. Paul writes the Epistle) as his host, and so as an inhabitant, not a stranger there. And then there is little reason to doubt but that this is he that is mentioned 1 Cor. 1. 14. as one that was there converted to the faith, and baptized by Paul, whereas the Gaius here is by S. John [...] called his son or [...], v. 4. which signifies him to have been begotten in the faith, that is, converted by S. John. Another of that name there is mentioned, Act. 19. 39. of whom it is said that he was [...] fellow-travailer of Paul, and this was a Macedonian, and of the city of Derbe, Act. 20. 4. and so distinct from him of Corinth also, and probably from him that is mentioned here, who could not have been so fit for the employment, v. 5. of entertaining the brethren and strangers, if he were employed in preaching the Gospel, as a fellow-travai­ler of S. Paul. It remains therefore that this Gaius here be some third person, of a Roman name (Gaius and Caius being all one, and a very common and vulgar name, of which therefore it is not strange that there should be three distinct persons mentioned in the New Testament) and so some Gentile Christian, an eminent member of that Church, v. 9. to which S. John seems to have written his second Epistle (see Note on 2 Joh. a.) no where else, but in this place, mentioned in the New Testament.

b Note: [...] V. 7. Went forth] The word [...], went out, is capable of two notions. First, it may signifie a volun­tary going out, and then [...], for the name of Christ, [...] must signifie their preaching and pro­pagating the Gospel, for which they took their travail from their own countrey. But [...] may signifie also a violent ejection. So Mat. 17. 21. speaking of the ejection or casting out of a devil, the like phrase is used, [...], [...] this kind goeth not out, by go­ing out meaning ejection. Thus [...] signifies in Syriack to go out, and to be cast out also; and accordingly Mat. 8. 12. the Syriack hath [...], exibunt, they shall go out, [...] but the Greek [...], they shall be cast out. According to which it is that [...] and [...], to cast out and sent out, are used promiscuously the one for the other: see Note on Mat. 9. i. And then going out for Christ's name, is being banished or cast out of their countrey for the profession of the faith of Christ, which we know the Jewish Christians were, Act. 8. 1. and 11. 19.

c Note: [...] V. 9. Diotrephes] This Diotrephes was a Christian that from Gentilisme received the faith in that Church to which Gaius belonged, and to which the Apostle seems to have written the former Epistle commendato­ry of the brethren, ver. 9. From hence appears that which was intimated, Rom. 14. 1. that the Gentile Christians were in part guilty of the breach betwixt the Jewish Christians and them, and not onely the Jewes. There it seems, as the Jewish judged and con­demned the Gentile Christians for using their Christian liberty, so the Gentile Christians despised, and set a [...] nought the Jewish. Here it seems the matter was driven higher, that is, they did not so freely relieve the Jew­ish Christians that were driven out of their countrey for the faith, as they ought in Christian liberality to have done. That seems to be the meaning of ver. 7. that the Jewish Christians that were driven out of Ju­daea for the profession of the faith (see Note b.) were not now in this Church of Asia so liberally and ho­spitably treated as the laws of Christian charity obli­ged, and as belonged to them as strangers, v. 5. to fur­nish them for their journey, ver. 6. Secondly, they were, some of them, so farre guilty in this matter, that when S. John wrote his letters of commendation for them, these were not effectual, Diotrephes rejected, or gave no reception or heed to his letters; and by this means the rest of the Church also, being otherwise wil­ling to have entertained them, were detained from do­ing it, ver. 10. Thirdly, he not only denied them that hospitable reception and relief, but utterly rejected them from their communion, cast them out of the Church, ver. 10 Whether this Diotrephes were a Bishop in this Church it may de doubted, or whether onely one that immoderately affected that dignity, or assumed it, not belonging to him. [...] [...] may signifie one that loves & useth immoderately this dignity. when he hath it, and one that seeks it inordinately, or assumeth it. It is possible that he was a Bishop, and being so did [...] cast out the Jewish Christians out of the Church, and that in spight of S. John's commendatory letters, who had an Apostolical power over him, and all other Bishops of Asia. But it may also be very probable, that as the Hereticks of those times did contemn and affront the Bishops and Apostles themselves, so this Diotrephes might doe, without having any real authority in the Church, [...] but onely assuming it, as [...] and [...], a presumptuous, confident, bold person.

THE GENERAL EPISTLE OF Jude th [...] Apostle note a JUDE.

a Note: [...] IT is but agreeable to the former conjectures in the posthumous Annotations of the most learned H. Grotius, to determine here also, as in the second of Peter, and second and third of John, that the writer was not Jude, one of the twelve Apostles, and accordingly to affix it to Jude a Bishop of Jerusalem. But of this there is no proof offered, save only, first, That he calls himself [...] a servant, not [...] Apostle, of Jesus Christ. Secondly, That it was not translated into all languages, and received into all Churches. Thirdly, That in the Catalogue of the Bishops of Jerusalem, the fifteenth that is named is called Judas. To the first of these it may be sufficient to answer, that as [...], an Apostle of Jesus, signifies one sent upon the services of Christ with commission from him, [...] so it is in effect all one with [...], a servant of Jesus, and so the lat­ter as proper a style of any Apostle of Christ as the former. But then secondly, in the title of the Epistle, which is the sense of the antient Church in this matter, it is [...], of Jude the Apostle, and in the Text it self there is a mark as characteristical, [...], the brother of James, which can belong to none but to Jude the Apostle. To the second I answer (as before to that of the second of Peter) that this Epistle was not so universally known and undoubtedly received at first as other parts of the New Testament; which notwith­standing, it was yet soon after universally known, and translated, and received into the antient Canon, and the Apostolicalnesse of the writing never so questioned by any as to assigne it any other Author, or to doubt of the truth of any thing contained in it. As for Jude the fifteenth Bishop of Jerusalem, that opinion of his being the Author of it affixeth it to the time of Adrian, whereas this Epistle, by the subject of it, common to it with the second of Peter, and by the many passages of agreement, appears to have been written on the same occasion, and about the same time that the second of Peter was, which hath already appeared (see Note on 2. Pet. tit. a.) to have been written before the destruction of Jerusalem. And if that were indeed granted to be written by Si­meon the second Bishop of Jerusalem, yet that would be a competent distance from Judas the fifteenth Bishop there. The whole businesse of this Epistle, as of S. Peter, is such as is fully applicable to the times foregoing the destruction of Jerusalem, and the ruine of the Jewes, and Judaizing Christians, and Gnosticks involved in the same calamity, out of which only the constant Christians were to have deliverance, v. 3. And so it may very reasonably be affirmed to be written by the Apostle S. Jude, clearly defined to be the brother of James (an argument of such force against all the contrary pretensions, that those which doubt of the Apostolicalnesse of the Epistle, are fain to leave out those words, but without the authority of any one Copie to countenance them) and that, as the Epistle of S. James, and those of S. Peter, addressed to the Jewish Christians in the dispersion, on purpose to fortifie them against the corruptions of the Gnosticks, which had now broke in among them.

S. JUDE.

1. IUDE the servant of Jesus Christ, and brother of James,to the cal­led that have been sanctified [...] to them that areor belo­ved, for the Kings MS. reads [...] sanctified by God the Father, and preservedby in Jesus Christ, and called:]

Paraphrase 1. Jude, one of the disci­ples (and Apostles) of Christ, the son of Alphaeus (as James also was) and called also Leb­baeus and Thaddaeus, Mat. 10. 3. to those that have received the faith, the dispersed Jewish Christians (see Mat. 20. c.) sanctified, or beloved by God the Father, and preserved by Christ from that destruction and judgment that befalls others (the contumacious resisters and cruci­fiers) both here and to all eternity:

2. Mercy unto you, and peace and love be multiplied.]

Paraphrase 2. I send you greeting, and wish and pray for all the blessings of heaven to be multiplied upon you, particularly that great blessing and vertue of Christian peace and charity.

3. Beloved, when I gave all diligence to write unto you of the common salva­tion; I thought it necessary [...] it was needfull for me to write unto you, and exhort you that you should earnestly contend for the faith which was once delivered to the saints.]

Paraphrase 3. Beloved, I thought it my office to write briefly unto you upon one subject where­in you are nearly concerned, viz. that special promise of Christ (now shortly to be fulfilled among you) of an universal preser­vation and deliverance (see Rom. 13. note c.) that shall befall the Christians, when the unbelieving Jewes shall be utterly de­stroyed: And being to write to you on that subject, there was nothing more necessary for me to begin with, then to exhort you to adhere constantly to, and contend for the Christian doctrine (preached uniformly to all by consent of all the Apostles, whithersoever they have gone out) and not to renounce it in time of persecution, as some would teach you.

4. For there are certain men crept in unawares,those that were of old see fo [...]th for who were note a before of old or­dained to this condemnation, ungodly men, turning the grace of our God into la­sciviousnesse, and note b denyingour onely master, God an [...] Lord, Jesus Christ. the only Lord God, and our Lord Jesus Christ.]

Paraphrase 4. For as it hath been foretold by Christ, Mat. 24. 10. that it should, so now it is come to passe, there are come in very slily into the Church false teachers, who shall be destroyed by that notable coming of Christ (see 2 Thess. 2. 8, &c.) and are for their sins and vilenesse prophesied of, that they shall be so destroyed, abominable per­sons, converting the Gospel, or Christianity, into all manner of unnatural lust, and denying Jesus Christ out only Master, our only God, out only Lord, and setting up Simon Magus in stead of him (and of God the Father also.)

[Page 848] 5. But I de­sire to [...] I will therefore put you in remembrance,you which once kn [...]w [...] though you once knewo [...] all things, for the Kings▪ MS. reads [...] this, how that the Lord having saved the people out of the land of Aegypt, afterward destroyed them that believed not.]

Paraphrase 5. In respect to whom I de­sire to put you in mind of what you know sufficiently in the reading the Scripture, where all other such knowledge is communicated to you, that when God delivered the Israelites out of Aegypt, the unbelieving murmurers of those Israelites, those that renounced the God and the Moses which had delivered them, were in the compasse of forty years all of them destroyed by God in the wildernesse; and so now though all these constant believing Christians be to expect deliverance, yet those Christians that fall into such sins as these shall have their vengeance also; destruction with the unbelievers.

6. And the Angels which kept not theirprincipa­lity [...] first estate, but left theirproper [...] own ha­bitation, he hath reserved in everlasting chains under darknesse, unto the judg­ment of the great day.]

Paraphrase 6. And the same is obser­vable of the Angels created by God for glory and blisse, and constant obedience to him; but those of them that presently fell and apostatized from God, were cast out of heaven, and are now bound over to eternal hell, at the present in a dark miserable state, but such as at the day of doom shall be made much more miserable to them. And the like punishment are the vicious Apostate Christians to expect, a present state of misery and destruction here with the persecuting Jewes, and eternal hell hereafter.

7. Even as Sodome and Gomorrha, and the cities about them,in the like manner with these having gi­ven [...] in like manner giving themselves over to fornication, andhaving gone away [...] going afterother [...] strange flesh, are set forth for an example, suffering the vengeance of note c eternal fire.]

Paraphrase 7. After the manner that befel Sodome and Gomorrah and Adma & Z [...]boim, which were guilty of the same unclean sins that these Gnosticks or corrupt Christians are now guilty of, having given themselves up to all unnatural lust, and accordingly were then most notoriously punished with utter destruction, by fire and brimstone from heaven, and that but an essay of those eternal flames of hell under which they now are involved, and so may well be a warning to all that fall into the same sins at this time.

8. And yet in l [...]ke manner [...] Likewise also thesethat dream, or are acted or led by dreams [...] filthy dreamers defile the flesh, despise dominion, and speak evil ofglories note d dignities.]

Paraphrase 8. And yet for all these ex­amples, these Gnosticks, that are led themselves by their own dreams and irrational doctrines, and obtrude them upon the people, first, fall into all unnatu­ral filthy practices; and secondly, teach the doctrine of Christian liberty, so as to free all Christians from all authority of Ma­ster or King (see 1 Tim. 6. 1, &c.) and thirdly, speak contumeliously of the Apostles and Governours of the Church, all that have any superiority above or authority over them, see 2 Pet. 2. 10. (which three libertine and insolent doctrines and pra­ctices are the peculiar character of those hereticks.)

9. Yet Michael the Archangel, when contending with the devil, he disputed a­bout the note e body of Moses durst not bring against him a railing accusation, but said, The Lord rebuke thee.]

Paraphrase 9. Whereas the chief of the good Angels, in a controversie with the prince of Devils or evil angels about the Temple of the Jewes, which God commanded to be reedified, Zach. 3. 1. did not think fit to give him any reproachfull words, but only said to him, The Lord rebuke thee, &c. v. 2.

10. But theserail at [...] speak evil of those things which they know not: but what they know naturally asirrational creatures [...] brute beasts, in those things they corrupt themselves.]

Paraphrase 10. But these Gnosticks, that pretend to know all things, upon this conceit speak contumeliously of those things which are out of their reach, above their knowledge; but in things which nature it self even in irrational creatures, and so in them, teaches them to be unlawfull, they against light of nature wil­fully ingulf and immerse themselves in those things.

11. Woe unto them; for they have gone in the way of Cain, andhave been poured out, or run out, or set on fire by the se­duction of Balaam by way of re­ward. ran greedi­ly after note f the error of Balaam for reward, and perished in the gainsaying of Core.]

Paraphrase 11. Woe to them; For three things they are notable for; first, Hatred, malice, and persecuting of their fellow-Christians (whereupon S. John in all his Epistles inculcates charity) even proceeding to murther it self, as Cain did to his brother; secondly, the great villanie that Balaam, to get a reward, in­snared the Israelites in, (see Rev. 2. 14.) and thirdly, the contempt and rebellion against superiours, such as was in Core against Moses and Aaron (see note c.) and this will suddainly bring certain ruine upon them, as it did on those other.

12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; autumnal trees note g trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;]

Paraphrase 12. These are unfit to be admitted (as blemished sacri­fices were unlawfull to be of­fered) to your festival Christian meetings, adjoined to the Sacrament (see note on 1 Cor. 5. g.) and coming thither they feed there luxuriously; Men that make a shew like clouds in the air, as if they had much water in them, for the making men grow and bear fruit in godlinesse, but indeed are empty, and have nothing in them, and consequently are carried about from one vanity to another, as clouds that are easily driven by the wind: Trees they are, such as in the Autumne, defaced, and deprived of their very leaves; as for fruit, they are not of the kind that beareth that, for in stead of Christian fruits of purity, &c. these Gnosticks bring forth all kind of impurities, and so after their Christianity falling back into these villanies, they are twice dead in sin, once before, then again after their conversion (see 2 Pet. 2. 22.) and so fit for nothing but eradication, which shall certainly befall them together with the Jewes, with whom they complie and join against the Christians.

13. Raging waves of the sea, foaming out their own shame; wandring stars, to whom is reserved the blacknesse of darknesse for ever.]

Paraphrase 13. Unsetled, fierce, tumul­tuous people, troubling all the world, and like the sea, in another respect, foaming out those obscenities that they ought to be ashamed of, taking upon them to be teachers, but are uncertain, wandring teachers, departing from the true faith delivered to them: And to such starres as these eternal darknesse is reserved, their just reward and punishment.

14. And Enoch also, the seventh from Adam, prophesiedto these [...] of these, saying, Behold, the Lord note h cometh withhis holy myriads ten thousand of his Saints,]

Paraphrase 14. To these men belongs that prophecie of Enoch a­gainst wicked men, those of the old world, whose excision he foretold, pronouncing fearfull destruction against them from hea­ven, by the ministery of his holy Angels, those infinite multitudes and hosts of them which attend and execute the judgments of God;

15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.]

Paraphrase 15. Utterly to destroy all such impious men for all their abominable practices, and all their proud, contumelious language, which the enemies of God and men have spoken against Christ and his Apostles, and all his faithfull members, that for their constancy to the faith are hated, and reproached, and persecuted by them.

16. These are murmurers, complainers, walking after their own lusts, and their mouth speaketh note i great swelling words, having mens persons in admiration because of advantage.]

Paraphrase 16. These are proud pre­sumptuous persons, that refuse to be governed, alwaies unsa­tisfied and querulous at their present condition, following their own lusts, without any restraint of laws, even of nature it self, talk great high things of their Simon and Helena, as superiour to the makers of the world, crying up some mens persons as deep, perfect, knowing men, to the despising of all others, and all this to get gain by it, to avoid persecutions from the Jews.

17. But, beloved, remember ye the words which were spoken before of the Apo­stles of our Lord Jesus Christ:]

Paraphrase 17. For the fortifying you against these seducers do you remember what was foretold by Christ, Mat. 24. 10, 11, 12. and from him oft repeated by the Apostles, particularly S. Peter, 2 Pet. 3. 3.

[Page 849] 18. How that they told youor, that under the last time shall come, for the Kings MS. reads [...] there should be mockers in the last time, who should walk after their own ungodly lusts.]

Paraphrase 18. That before the co­ming of that fatal vengeance on the Jewes, there should be an eminent defection among Christians that should fall off to the hating and reproaching all or­thodox constant professors, (see note on 2 Pet. 3. a.) and give themselves up to all impious living.

19. These be they who separate themselves,animal man note k sensual, having not the Spirit.]

Paraphrase 19. These despise & scorn and separate from all others, as being much more perfect then others, calling themselves the spiritual, and all others meer ani­mal men, that have nothing of the Spirit in them; whereas indeed they themselves are the animal men, and have nothing of the Spirit, to which they so pretend, far from any thing of true Christianity or spirituality, and so their sensual actions convince.

20. But ye, beloved, building up your selves on your most holy faith, note l praying in the holy Ghost,]

Paraphrase 20. But you, my brethren, persevering, and growing in saith, according to that doctrine of truth and purity delivered to you, v. 3. and keeping to the publick assemblie, where the ho­ly Spirit useth to assist, (and where he that hath the gift of prayer performs that duty, see Ephes. 6. 18.) and joining with him constantly,

21. Keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.]

Paraphrase 21. Continue in your zeal and constancy toward God, and in your hope and dependence on him for mercy to preserve you here, and to bring you to blisse eternal.

22. or, And some being wavering, rebuke, o­thers save (or rescue) snatching them out of the fire, and on others have pity with fear (or, in fear) for the Kings MS. reads [...] And of some have compassion, note m making a difference;

Paraphrase 22, 23. And for others that are any way corrupted by these false teachers, deal with them after different manners, as their condition requires: those that waver, and are unsteddy, rebuke, and so recover them out of their danger with mildnesse, do not cast them out of the Church, deal mildly and mercifully with them, receive and pardon them; and for others that are intangled and corrupted by these seducers, deal with them as the Angel did with Lot, proclaim the terrors of the Lord unto them, the approaching destruction that will suddenly overtake them, hasten them to fly for their life, to get out of this Sodome, this sinfull, abominable and formidable condition, as men that are ready to have the ven­geance of heaven fall upon them, and these men snatch as out of a fire, which will singe them if they stay but one minute in it, and will devour them if they make any longer abode there, and bring them to a hatred of all the beginnings and least degrees of impurity and uncleannesse, as when a man would avoid the infection of the pestilence, he will fly from and not dare to touch any garment of an infected person: see Rev. 3. 4.

23. And others save with fear, pulling them out of the fire: hating even the garments spotted by the flesh.]

Paraphrase 23. And for others that are any way corrupted by these false teachers, deal with them after different manners, as their condition requires: those that waver, and are unsteddy, rebuke, and so recover them out of their danger with mildnesse, do not cast them out of the Church, deal mildly and mercifully with them, receive and pardon them; and for others that are intangled and corrupted by these seducers, deal with them as the Angel did with Lot, proclaim the terrors of the Lord unto them, the approaching destruction that will suddenly overtake them, hasten them to fly for their life, to get out of this Sodome, this sinfull, abominable and formidable condition, as men that are ready to have the ven­geance of heaven fall upon them, and these men snatch as out of a fire, which will singe them if they stay but one minute in it, and will devour them if they make any longer abode there, and bring them to a hatred of all the beginnings and least degrees of impurity and uncleannesse, as when a man would avoid the infection of the pestilence, he will fly from and not dare to touch any garment of an infected person: see Rev. 3. 4.

24. Now unto him that is able to keep you from falling, and to present you faultlesse before the presence of his glory with exceeding joy,]

Paraphrase 24. Now to him who is a­ble to support you from apo­statizing, and having done so, to present you to himself, at his appearance to destroy his enemies, such as shall be accounted blamelesse before him, and to have matter of rejoicing and triumph, not of sadnesse or fear from that coming of his,

25. To theor, only God our Saviour through Je­sus Christ our Lord be glory, majesty, power and authority before all the ages, and now, and to all ages. Amen, For the Kings MS. reads, [...] only wise God, our Saviour, be glory and majesty, dominion and power, now and ever. Amen.]

Paraphrase 25. To him whose dispen­sations and methods of oeconomy are so infinitely wise, and those so wonderfully express'd in this very matter, that none else can pretend to the like in any degree, to him who hath thus dealt with us in Jesus Christ, preserved us wonderfully who believe and keep constant to him, be ascribed all glory and divine greatnesse, all dominion over all men and creatures from all eternity through all time, (particularly at this time wherein his power shines so illustriously) and to all eternity. So be it.

Annotations on S. Jude.

a Note: [...] V. 1. Before of old ordained to this condemnation] The way to interpret this, as almost any other difficul­ty in this Epistle, will be by comparing it with the se­cond of Peter, which is almost perfectly parallel to this. There these men are spoken of c. 2. 3. and the passage that there seems parallel to [...] is, [...] v. 1. bringing on themselves swift destruction, and, [...], for whom judgment for some while lingreth not, and their destruction doth not nod, ver. 3. which signifies in both places the certain and quick destruction that is likely to come upon those men who, by complying with the Jews, and professing themselves to be such, to avoid their persecutions, are by the Roman destroyers taken for Jews, and so speedily (soon after this time) devou­red. Only in this place is mentioned the [...], being formerly set forth, or written of, an­swerable to which is 2 Pet. 2. 1. [...], among you shall be false teachers, which be­ing an affirmation that there shall be, must be grounded on some prophecie or prediction that there should. And that is clearly to be found in Christ's prediction of the destruction of the Jews, Mat. 24. 10. before which there should come false prophets, all one with the false teachers in S. Peter (see 1 Joh. 2. 6.) by which the Gnosticks are certainly to be understood; (see Note on Mat. 24. d.) And therefore at the writing of Saint Jude's Epistle, these being actually come in, he speaks not of them by way of prophecie that they shall come, but applies to them the former prophecie, that they are the men that were before written or prophesied of by Christ in the Gospel of S. Matthew, and so capable of that title. In stead of this when S. John, 1 Joh. 2. 18. speaks of this very matter, he saith, [...], as ye have heard that Antichrist cometh, so now there are many Antichrists, by which, saith he, we know that it is the last hour: just as S. Matthew had made it a pro­gnostick of the coming of that [...] or fatal pe­riod of the Jews. [...] By this it appears, first, that [...] formerly here referrs to Christ's time, [...] forewritten of, to Mat. 24. or the passage there see down, [...] and [...] judgment, or condemnation, to that great destruction that should fall about that time up­on all the obdurate unbelieving Jews, and false teach­ers, Gnosticks, or other abominable Christians, whose sin is set down in the following words, [...] [...], impi­ous, &c. their judgment or condemnation in these. As for the word [...] it self, [...] it signifies no more then to be set forth, or exposed to publick view (as [...] is any thing pasted up upon a door to signifie ought, [...] in Phavorinus) and so we have it used. Gal. 3. 1. [...], to whom Christ hath been set forth before their eyes; only by the [...] added to it, it is here made to signifie prophecie or prediction, somewhat formerly set forth, or declared of them. And that not only their sin, their false doctrine, and slie coming in was foretold, but their punishment and destruction also (by this famous coming of Christ to the destruction of his crucifiers) appears 2 Thess. 2. 8, &c. where S. Paul foretelling it, most probably re­ferres to some prediction of Christ to this matter. And such is that of Mat. 16. 25. that they that will save [Page 850] their lives, shall lose them, and only they that hold out and continue constant in their confession of Christ, shall escape this ruine, Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase, [...], men whose impostures first, and then their vengeance also have been foretold by Christ. Unlesse we should farther adde to this, that the judgments that formerly f [...]ll on the like wicked men, and the denuntiations of those judgments by Enoch, &c. v. 14. should here be referred to also, as emblematical and typical predictions of the punish­ment that is sure to fall on these men, upon that princi­ple of divine judgment, that they who are parallel in the sins shall be also in the punishment.

b Note: [...] Ib. Denying the only Lord God—] The various readings in this place, some having, but the King's MS. leaving out, the word [...] God, deserve to be con­sidered. If [...] God be not read, then the whole peri­od will belong to Jesus Christ alone, without any mention of God the Father, and affirm of him, that he is our only Master and Lord, referring to his great work of our Redemption, by which he thus purcha­sed us unto himself to be his peculiar servants, so as any other false Gods or Devils, so as Simon Magus, that now set up against him, must never have any part of our honour, or worship, or obedience from him. But if [...] God be read, then it will be doubtfull which of these two senses is to be affixed to it. For 1. it may be thus rendered, [...], Our only Master, God and Lord, Jesus Christ, making those three the several attributes of Je­sus Christ; viz. that he is, first, our only Master, se­condly, our only God, and thirdly, our only Lord. And this, understood in the Catholick sense of the antient Fathers and Councils, is a most divine truth, that Christ is our Master, by title of Redemption, and our only Master, not excluding God the Father and God the holy Ghost, (for as he and his Father are one, so he and the holy Ghost are one also) but all other preten­ders, such as Simon, that thus assumed to himself to be that truly which Christ, said he, appeared to be here on earth; and so in like manner, in the same way of interpretation, that Christ is our only God, & only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies, no comma after [...] God, but all read in one coherent sense, [...], our only master God and Lord Jesus Christ. A second rendring may also possibly belong to it, in case there were, or ought to be, a comma after [...] God. For then [...] God, be­ing separated from that which follows, would denote God the Father, and consequently [...], the only master, must belong to him; which if it doe, then it must be affirmed of these Gnostick-hereticks, the followers and worshippers of Simon, that they did deny God the Father, our only master, as well as they denied our Lord Jesus Christ. And so indeed we read of him, that he assumed to be that God who ap­peared to Moses in mount Sinai, and accordingly the statue was erected to him at Rome: and that is the mea­ning of exalting himself above all that is called God, 2 Thess. 2. 4. and of what Irenaeus saith of him, that he affirmed himself to be sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, the sublimest vertue, that is, him who is the Father above all things, and that the Jews God was one of his Angels, and a great deal more. See 2 Thess. 2. Note e.

c Note: [...] V. 7. Eternal fire] The phrase [...] in all other places, Mat. 18. 8. and 24. 41, 48. signifying the fire wherein the damned are tormented day and night for ever and ever, Rev. 20. 10. it is yet thought probable that in this place, being applied to these cities of So­dome, &c. it should be taken in another notion, for an utterly-destroying fire, such being the fire and brim­stone that fell on those cities. But for this there appear­eth no necessity; but on the other side there is a con­juncture of all circumstances of the Context to per­swade the understanding it here of the fire of Hell, as in all the other places. For first, It is evident that Sodome and Gomorrah, and the cities about them, signi­fie in this place the inhabitants of those cities; for to those only, and not to the walls and buildings of the cities, belongs the [...], having given them­selves over to fornication. And then sure those that suffer the vengeance of eternal hell (and therein are set forth for an example what we Christians, falling into the like courses, are to expect) are not the walls but the inhabitants also. Now of these it is here affirmed in the Present-tense, [...], they that thus formerly sinned, are set forth a pattern, or an exam­ple (as men which are punished are) [...], suffering, or undergoing, (at the pre­sent, when Jude writes it) the vengeance of eternal fire. Of the unbelieving Israelites he had affirmed. v. 5. that God [...] (in the Aorist) destroyed them: of the Angels, v. 6. that [...], having not kept but forsaken their principality, [...] in the Preter-tense, he hath kept them under darknesse ineverlasting chains unto the judgment of the great day, and so of these cities in the Aorist, [...], having given themselves over to fornica­tion, [...], and having gone—But now in the latter part of the verse it is only in the Present­tense, they are proposed or set forth a pattern, or an example, [...], in the Present, undergoing, or suffe­ring, the vengeance of eternal fire; either not at all re­ferring by those words to their long agoe past de­struction by fire and brimstone, which was notorious in sacred story, and so sufficiently intimated in the very mention precedent of Sodome and Gomorrah; or if he did, yet withall considering it as a judgment still con­tinued, then begun as an essay significative of what fol­lowed, but still protracted without any release, they still suffer, or undergoe, that vengeance of fire, which fire is withall [...], never likely to have an end. And this is the exactest and properest notion of these words, which I therefore preferre before any other.

d Note: [...] V. 8. Dignities] What the word [...] signifies in this place, and the parallel of S. Peter, 2 Pet. 2. 10. is a little uncertain. Though it be literally rendred Glories, in the Abstract, yet there is no doubt but that it denotes the persons (the subjects of that glory or greatnesse) in the Concrete, as [...], powers, Rom. 13. 1. signifies rulers, or men in power and authority; and [...], 2 Pet. 2. 10. those in whom dominion is vested. But whether these be men or Angels, is not so clear. That they are Angels is made probable by these arguments; first, Because the appearance of An­gels in the Old Testament is ordinarily expressed by [...], the glory of the Lord, the appearances of them being visible in bright shining clouds, as hath oft been said. And so agreeably Angels in the Plural, or the order or hierarchy of Angels considered together, may be called [...] Glories, that is, those glorious creatures that attend and wait on God. Secondly, 'Tis observable Col. 2. 8. that the A postle speaking of An­gels, useth the phrase [...], [...] which he, that is, man, hath not seen, expressing the Angels by that periphra­sis, those that are invisible spirits, never seen, nor con­sequently particularly known by any man, creatures above us, out of our reach. And so in like manner this Apostle here speaking more of these [...], glories, ver. 10. expresses them by [...], [...] those things which they know not, and 2 Pet. 2. 12. [...], those which they are ignorant of, which is an expression di­rectly parallel to that other used by S. Paul of Angels. Thirdly, Because of other dominions their contempt had been set down before, both in S. Peter and here, [Page 851] by the phrase [...] and [...], setting at nought, making nothing of, and despising, scornfully behaving themselves toward their superiours, and so needed not be repeated again in these words. But yet on the other side it must be said, that what was before said of their setting dominion at nought, may referre to their doctrine of Christian liberty, or their not being subject to any ruler or Master, which is noted in them, 1 Tim. 6. 1. and then this of their practice superstruct­ed on that doctrine, their speaking contumeliously of those that exercise that dominion, may be fit enough to be added to the former, and so may be set down in that phrase [...], [...] they speak evil of glo­ries. And that it doth so signifie is most probable: First, because we find not in any Church-writers that the heresie of the Gnosticks had any thing in it of par­ticular opposition or defiance to Angels, but on the contrary the Aeones, noting the Angels, make up a great part of their Divinity. A second argument may be taken from the mention of the gainsaying of Core, whereby this sin of these Gnosticks is exemplified ver. [...] 11. where as [...] contradicting, and [...] evil speaking, are of the same importance; so we know the sin of Core consisted in the murmuring and rebelling against Moses and Aaron, that were by God set over them. And for thus doing the Gnosticks are (2 Tim. 3.) distinctly compared to Jannes and Jam­bres the Aegyptian Magicians (and such was Simon and Menander, and the chief of these) who by their sorceries resisted Moses coming in Gods name to the Israelites and to Pharaoh, as these did the Apostles of Christ. And so this will be the meaning of the phrase, speaking ill of those that are set over them, that is, con­tumelious usage of the Apostles or Governours of the Church (who are called [...], [...] the glory of Christ, 1 Cor. 8. 23.) with whom particularly they had many controversies and disputations (referred to ver. 9.) in which those contumelious speeches on the Gnosticks part would be but effects of their great da­ring pride (mentioned 2 Pet. 2. 10. immediately be­fore it) and of their discriminating themselves from all others, v. 19. and so is very probable to have been observable and accusable in them. See Note on the title of 2 John a.

e Note: [...] V. 9. Body of Moses] What the body of Moses here signifies, will easily be discerned by comparing it with the place from whence this controversie of the Angel with the Devil is here cited, and that is undoubtedly Zach. 3. 1. There we have Joshua the High-priest standing before the Angel of the Lord, and Satan stan­ding at his right hand to resist him, or dispute or plead against him, as the standing at the right hand notes an accuser, impleading ano [...]her, (Let Satan stand at his right hand, 'Psal. 109.) And the only words which are there mentioned from the Angel (under the name of the Lord) to Satan are these here set down, [...] The Lord rebuke thee. Now the matter of controversie then between the Angel and the Devil, the good and bad Angel, was (that which is the subject of that pre­sent Vision) the reedifying of the Temple, and resto­ring of the service of God among the Jewes at Jeru­salem. This is called the body of the Jewes, 2 Mac. 15. 12. where we have Onias praying for the whole bo­dy of the Jewes: and may as fitly be styled the body of Moses, in the same manner as the Christian Church; or assembling of Christians for the serv [...]ce of Christ, is called the body of Christ, 1 Cor. 12. 20, 25, 27. Eph. 1. 23. and 4. 12, 16. Col. 1. 18. Jam. 3. 2. The Ju­daical Temple and worship and service depending up­on Moses, as the Lawgiver, or principle, or head un­der God, from whence it came; as Christ's being the Lawgiver of the Christian Church, and instituting A­postles, &c. in it, is the reason why he is called the head of that, and the Church the body of Christ, as on the other side, we know he calls his body a Temple, Destroy this Temple, &c. and the Apostle of us, that our bodies are the Temples of the holy Ghost. Agree­able hereunto it is, that all Christians, as they live to­gether in publick communion, congregating together in assemblies, are called (in reference to this notion of body) members and fellow-members, and the restoring the congregations or [...] is called [...], [...] (see Note on 2 Cor. 13. c. and Ephes. 4. 12.) And so in Ignatius's Epistle to the Church of Smyrna, he talks of congratulating with the Church of Syria, because they are in peace, and [...], their body is restored to them; where their restitution to the free publick service of God (such as here Joshua and Zerubbabel were foretold to labour for, and Satan to labour against, and the Arch­angel to contend with him about it) is expressed by the restoring of their own body. One difficulty here still remaineth, how this example is proper to the point in hand, speaking evil of glories, or dignities, or domi­nions. And that which seems most reasonable is, that the Devil here is the same that in other places is called Belzebub the Prince of Devils, the Prince of the air, and Prince of darknesse, and Rev. 9. 11. in the antient MS. in the Kings Library, [...], the Angel, the Prince of the Abysse, or Pit, who having been once a principal Angel in heaven, having lost that dignity, is now the Prince of hell, and otherwhere is noted by Principality or Pow­er, he that hath power over the other devils. Now if Michael the Archangel in a quarrel with him, about a matter of such weight as was the restitution of the service of God among the Jewes, would not use any bitternesse or execration against him, then how unrea­sonable is it for these Gnosticks, how without all ex­cuse, thus to demean themselves toward the Apostles of Christ? That the Devil is here look'd on in this notion, may be concluded by comparing it with 2 Pet. 2. 11. (which sure is parallel to this) where speaking evil of them must needs refer to the [...] glories or dignities, v. 10. And therefore if the Devil be com­prehended there under that phrase, (as here he is di­stinctly named) it must follow that he is here look'd on as a [...] or dignity, that is, as a Prince, though it be of devils.

f Note: [...] V. 11. The error of Balaam] This expression of S. Jude, [...], hath much of difficulty in it. [...] What is meant by [...] error may appear by Rom. 1. 27. where it is clearly set to signifie their seduction to Idolatry, of which the Gnosticks were guilty, and whereby they fell into all those unnatural sins, [...], contrary to the [...], in the beginning of that verse. Thus is the word [...] used 1 Thess. 2. 3. not only for seduction in general, but particularly that of the Gnosticks, being there joined with [...], unclean­nesse; and so perhaps Eph. 4. 14. where the cunning of the false teachers is said to be used [...], for the contriving, or designing of deceit, or se­duction, that is, for the infusing this great corruption of the Gnosticks, all manner of lust and filthinesse: so it is clearly taken, 2 Pet. 2. 18. where [...] is in­terpreted by the [...] and [...], lusts of the flesh, and filthinesses, preceding in that verse; and as clearly 2 Pet. 3. 17. [...], led away with the deceit of unruly men, referring to the seduction and abominable doctrines of the fil­thy Gnosticks. [...] For that this was the [...], the seduction into which Balaam brought the Is­raelites by his counsel to Balak (when, as the Hie­rusalem Targum reads, Numbers 25. 14. he advised Balak in these words, Veni nunc, consulam tibi quid populo huic facies: Fac eos peccare, Come now, I will counsel thee what thou shelt doe to this people: Make [Page 852] them sin) appears by Num. 25. 1. but especially by 2. Pet. 2. 15. and Rev. 2. 14. where this [...] is cal­led in one [...], in the other [...], the way, and, [...] the doctrine of Balaam. Now for [...], some probability there is by comparing it with that place of Rom. 1. 27. (which hath much agreement with this passage) that it should be a mistake in the Copy for [...], burning, there, and denote burning in lust. And thus 'tis clear the Syriack read it, who render it [...] exarserunt, or, as the new Paris Edition renders it, libidinosè exarserunt, they burnt libidinously: but the word as it is, is capable of a very commodious interpretation, so as to agree with the notion given of [...], [...] 1 Pet. 4. 4. for those unnatural sins of uncleannesse and confusion of sexes. Thus when the Glosse of Phavorinus (as the printed Copies have it) renders [...] by nothing but [...] were destroyed, and Hesychius by [...] (which must needs be false printed) that may very probably be a mistake of the Copy for [...], used in stead of this word in the parallel place 2 Pet. 2. 15. (So Psal. 13. 2. [...] al­most gone out of the way) noting here those great de­clinations and deviations from the right way, these transgressions of the Law of Nature. And so [...] will signifie the breaking or running out (as a ves­sel, Luk. 5. 37.) into all confusion of lusts and base practices, such as wherein the Gnosticks transcended and exceeded all the men in the word. Lastly, the word [...] hath difficulty and doubt in it, [...] whether being used Adverbially it be to be rendred [...], by way of reward, or else [...], for reward's sake. The parallel place, 2 Pet. 2. 15. inclines to the latter of these: for there on the mention of Balaam 'tis added, [...] [...], who loved the re­ward of unrighteousnesse, noting that what he did by his counsel for the bringing the Israelites to these sins, he did out of covetousnesse, or [...], to get re­ward from Balak. But the other place (which may passe for a parallel also) Rom. 1. 27. perswades the former: for there all their obduration of heart, v. 28. Gods delivering them up to the [...], reprobate minde, in doing [...], going on senselesly in all their abominable sins, is said to be [...], a retribution, or reward, or punishment, pro­portioned to their Idolatrous practice; and so here it will be true of the seduction of Balaam, or that Bala­amitical filthinesse, that the Gnosticks were permitted to fall, or by God were delivered up to it without any restraints, as a punishment to their sin in converting Christianity into Licentiousnesse. And this seems to be the more probable rendring of the place, thus, that they fell into those filthy libidinous burnings, or con­fusions of lusts, the same that Balaam seduced the Is­raelites into, and this by way of reward, or just pu­nishment from God, who thus punished them with de­sertion, and tradition unto this stupid senselesse conti­nuing and multiplying of these sins. Thus when the Syriack renders it, [...], the Latine interpreter reads verbatim, Et post errorem Balaam in mercede exarserunt, and the Latine Paris Edition in mercedem, both joining the [...] to the [...], that they by way of reward, or for their punishment and reward, did thus fall in­to these libidinous burnings, not referring to that of Ba­laam's doing what he did in contemplation of reward.

g Note: [...] V. 12. Trees whose fruit withereth] [...] is a season of the year; [...], saith Phavori­nus, the season after the Summer, and again, [...], the season beginning from the fifteenth, or, say others, the 22. of August, continued to the same day of December. Thus is the year divided in Sextus Empiricus adv. Mathem. l. 5. c. 1. [...], ma­king this to Winter, as the Spring is to Summer. And Olympiodorus in Meteor. p. 20. [...], [...]. By which it appears that [...] begins after both parts of Summer are ended, [...] and [...], after the dog-star hath done shining, when it draweth toward Winter, and the season, though it be­gins in August on the 15. or 22. yet reacheth out to Christmasse, that is, to the sharpest and depth of Win­ter, and is so called, because it begins from the end of the season of ripe fruit, that is, [...]. In this sense of the Substantive, [...], the deriva­tive Adjective, must signifie that which belongs to that time: and so the Arabick Interpreter in the New Paris Edition of the Bible reads [...] autumna­les, and so S. Hierome also; and so [...] will be trees in that condition in which they use to be at that time of year, that is, bare, having lost their leaves, and having nothing desireable on them (like the waterlesse empty clouds precedent.) So in [...] Cinnamus, after [...], which is the dissolving of the word [...], and description of this season, by the decaying of the beauty of trees, &c. it presently followes, [...], the leaves or shade, ( [...], saith He­sychius) had now left the trees; and this a direct em­bleme of the Gnosticks, and quite contrary to the god­ly man, described Psal. 1. 3, 4. whose leaf doth not wi­ther: and then to these is fitly added [...] fruit­lesse, [...] trees that have neither the verdure of leaves, nor profit of fruit on them▪ trees which, beside that they bear no fruit, are deprived and naked, and bare of leaves also, and such are those that are come to the denying of Christian profession it self, as we know the Gnosticks did. Another signification seems to be fol­lowed by the Syriack, who read [...] qua­rum fructus emarcuit, or defecit, whose fruit hath wi­thered, or failed, according to a notion of [...] for [...], a disease, in Phavorinus, that disease pro­bably such as befalls fruit and trees, [...], a blast or sut, perhaps [...], aerugo, that spoils fruit and corn; for, saith Phavorinus and Hesychius, [...], and then [...] will be blasted trees: and this will also do well to signifie these rotten putrid Gnosticks, a blasted sort of Christians, withall [...], without any kinde of fruit on them. But the former of these is most agreeable to the nature of the word, and so fittest to be adhered to.

h Note: [...] V. 14. Cometh with ten thousands of his Saints] What the coming of God signifies, hath oft been said (see Mat. 16. 0. and 24. b.) executing vengeance up­on wicked men, and that coming of his [...], with his Angels, Mat. 16. 27. those being the mini­sters and executioners of his vengeance, and withall his satellitium or guard, whose presence in any place is the only thing to determine Gods omnipresence to one place more then to another. [...] And these are the [...] here, (not myriads of Saints or holy men, but such as are mentioned Heb. 12. 22. [...] myriads of Angels, or, as the Targum on Deut. 33. 2. Myriades angelorum sanctorum, where we read on­ly saints, from the Hebrew which reads of holy ones, that is, Angels, but I say) his holy myriads, or hosts, of Angels, with ten thousands in each, which makes his coming so solemn and so formidable a thing. And thus in the prophecie of Zacharie, chap. 14. 5. where we read, The Lord my God shall come, and all the saints with thee, it is to be read from the Hebrew, with all his holy ones, that is, with his guard of An­gels, and that (it seemeth) here, [...], to exe­cute judgment, and rebuke, &c. That Enoch thus pro­phesied [Page 853] in his time of these Gnosticks under Christ, we are not told; but that he prophesied to them, that is, that his prophecie concerning the excision of the old world, for such sins as these are now guilty of, is ve­ry pertinent to them, and fit to be considered by them. Thus we see S. Peter Ep. 2. ch. 2. applies to them all the judgments that had ever befallen sinners, particularly that in Noah's time, of which that Enoch prophesied, there is no question, and we have these re­mains of it. First, the name of his son Methuselah. [...] Sela in Hebrew signifies mission, sending or pow­ring out waters on the earth, Job 5. 10. [...], he sends out waters on the fields; to which, saith Bo­chart, Arphaxad related when he called his first-born Sela, in memory of the Deluge, two years after which Arphaxad was born, Gen. 11. 6. And so in like man­ner Enoch, that prophesied of this destruction, and foresaw by the Spirit, that it would soon follow the death of this his son, he called his name [...], his death, emission. To this it is considerable, what we find in [...] Stephanus Byzant. in the word [...], where mentioning Enoch, or Hannoch, he saith of him, that he lived 300. years and above, and that the inhabi­tants asked the Oracle how long he should live, [...], and the Oracle answered, that when he was dead all men should be destroyed (or, as the word will bear, corrupted, in that sense in which we find Gen. 6. 2. soon after Enoch's death, the earth was corrupt before God, which how it belongs to filthy lusts, hath oft been shewed) which he applies to Deucalion's flood, and the universal destr [...]tion there, and adds, that the news of this Oracle was so sadly received by the inha­bitants, that [...] (perhaps it should be [...], for so he hath it before in the Genitive case) [...], to waile for Enoch, is proverbially used, [...], for those that mourn excessively. Here 'tis possible that the confounding the two stories of Enoch and Methuselah made up this relation: For as to the latter part, of the flood following his death, that may best belong to the son Methuselah, whose name was thus prophetical; but for the years of his life, those seem to belong to Enoch, for he lived 365. years. Suidas, lightly mistaking his name, calls him Nannac. who, saith he, is reported to be a King be­fore the flood, and foreseeing the approach thereof, he assembled all men to the Temple, and with tears [...] prayed to avert it: and Erasmus out of Hermo­genes makes the same relation, and cites the Proverb, [...],Chil. 2. out of Herodes the Iambick writer, rendring it Cannacae more plorem, Cent. 8. as if it referred to his tears for averting the Deluge,Adag. 19. when it more pro­bably referrs to the peoples lamenting, forecited from Stephanus. See Eupolemus in Eusebius Praepar. l. 9. who speaking of Methuselah, Enoch's son, saith, that he knew all by the Angels of God, and (Enoch being all one with Atlas) by these all Astrologie came to the Greeks.

i Note: [...] V. 16. Great swelling words] What is meant by the [...] here, may best be guest by com­paring it with Dan. 11. 36. where we have the same phrase, [...] there the Context will suf­ficiently interpret it: The King shall doe according to his will, and he shall exalt himself, and magnifie him­self above every God, and shall speak (marvellous, we render) high swoln things against the God of Gods. There doing according to his will, is casting off all fear or care of laws or justice; his exalting and magnifying himself above every God, is his Atheistical despising of all religion, whether the true or the false, the Jewish or Heathen worship; and his speaking the high swoln things against the God of Gods, is undervaluing the God of Israel, the only true God, and setting up some body else, as superiour to him, the same that is said of the Gnostick heresie, and their leader Simon, 2 Thess. 2. 4 that he opposeth, and exalteth himself over, or a­gainst, all that is called God, or worship. The same phrase is again used, Dan. 7. 8. [...] a mouth speaking great, or swelling, or lofty things. To one or both these passages of Daniel this place of Saint Jude seems to relate, joining these two together, wal­king after their own lusts, and their mouth speaketh [...], high swoln words, as Dan. 11. doing ac­cording to his will, and speaking high swoln words, &c. And therefore we have here reason to take it in the same sense that there it appeareth to be used in; and though here be not mention of the God of Gods, a­gainst whom these stout things are spoken, yet to sup­plie it from thence; and so it will agree most perfectly to the character of the Gnosticks, 2 Thess. 2. 4. who certainly are the persons here described. For of them it is evident (see 2 Thess. 2. Note e.) that they attribu­ted Divinity unto Simon, made him the uppermost God, and the God of Israel but a part of his creation, wor­shipp'd him and Helena his whore with sacrifices, &c. and so did the very thing that there is said of the King in Daniel. And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it [...] of vanity, [...] that may fitly be accorded with this in the notion of vanity for Idolatry, (see Rom. 8. Note h.) for such was their worship of Simon. See Note b.

k Note: [...] Ib. Sensual] [...] signifies here those that have no taste of any higher principle in them but of the sensitive soul, that suffer those affections to carry them away, to rule and have dominion over them. Contrary to these are the [...] spiritual, they that move by an higher principle, that having the as­sistance of God's Spirit, and divine revelation, do act and move accordingly. From hence it is that Hereticks, that pretend to greater purity then other men, and so separate from all others also, have generally desired to discriminate themselves from all others by calling themselves [...], the spiritual, and all others [...], animales. And so particularly did the Gno­sticks & their followers in Irenaeus; they forsooth were the spiritual, [...] naturally spiritual, and had no need of any of those graces and gracious acti­ons which were required to other men, and by their [...], a kind of Baptisme they had, became in­visible to the Judge, and all the sins they could com­mit, could no more pollute them then the Sun-beams could be defiled by shining on a dunghil, or Gold by being in a kennel, the very character (a little improved) of these here, v. 18. walking after their godlesse lusts.

l Note: [...] V. 20. Praying in the Holy Ghost] It is sufficiently known that the Apostles, and those that were by the holy Ghost set apart for the planting of the Church, had many miraculous gifts, especially [...] or graces; not every one all, but one one, another ano­ther. Among these, saith S. Chrysostome, there was in these first times, [...], the gift of prayer, as also the gift of healing, of singing, prophesying, &c. 1 Cor. 14. 26. (see Note on Ephes. 6. g.) This, saith he, was bestowed [...], upon some one, who did pray for the rest, and aske those things which were use­ful for them, and teach others how to form prayers. Some of these special prayers thus conceived, and fre­quently used by them, which were fit for the common perpetual use of all Christians, were received and kept by those whom they thus taught, and are they which the antients mean by the Liturgies of S. James, &c. which, or some other in that disguise (or rather those with some other later mixtures) are still used by the Greek Church on solemn daies. These extraordinary [...], as long as they lasted, are here called (as other special gifts of the Spirit also are) [...] the holy Ghost, and [...] Spirit, Ephes. 6. 18. the immediate moderatour, as it were, of all the petitions [Page 854] of the Church at that time. But when those extraor­dinary [...] ceased, it is clear there was need of somewhat else to supplie that place, and that would not be (in any reason) to let every man pray as he would ( [...]or, for the preventing of that, and the ill con­sequents of it, it was that the [...] gift of prayer had before been given) but set prepared forms, for the daily constant uses, and those provided by the Governours of the Church, Apostolical men, which had benefited under the prayers of those that had the [...] or gift, and remembred some forms of theirs, at least the method and manner used by them. And this is the original of Liturgie among Christians.

m Note: [...] V. 22 Making a difference] What [...] in the Middle voice signifies, hath been said, Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt. And accordingly if it be here rendred (as in reason it must, and by Analogie with the use of the word in other places) it will be necessarie to adhere to the rea­ding of the Kings MS. (which the vulgar Latine also appears to have followed, and Nominative [...] will have no sense) [...], Some in­deed, viz. those that waver, though they are not yet faln off, either [...] have pity on them, and out of compassion to such weaklings doe all that may tend to the settling or confirming them, or else (as the Kings MS. reads) [...], reprove them, after the manner of fraternal correption and admonition, by that means timely to reduce them to perseverance and constancy, before yet they fall off and make shipwreck of the faith: whereas others that are already faln must be more nimbly handled, even snatch'd out of the fire, &c.

A PREMONITION Concerning the Interpretation OF THE APOCALYPSE.

HAving gone through all the other parts of the New Testament, I came to this last of the Apocalypse, as to a rock that many had miscarried and split upon, with a full resolution not to venture on the expounding of one word in it, but onely to perform one office to it, common to the rest, the review of the Translation: But it pleased God otherwise to dispose of it; for before I had read (with that designe of translating only) to the end of the first verse of the book, [...] these words, [...] which must come to passe presently, had such an impression on my mind, offering them­selves as a key to the whole prophecie, (in like manner as, this generation shall not passe till all these things be fulfilled, Mat. 24. 34. have demonstrated infallibly to what coming of Christ that whole Chapter did belong) that I could not resist the force of them, but attempte presently a general survey of the whole Book, to see whether those words might not proba­bly be extended to all thy prophecies of it, and have a literal truth in them, viz. that the things foretold and represented in the ensuing visions were presently, speedily, to come to passe, one after another, after the writing of them. But before I could prudently passe this judg­ment, which was to be founded in understanding the subject-matter of all the Visions, some other evidences I met with, concurring with this, and giving me abundant grounds of confi­dence of this one thing, that although I should not be able to understand one period of all these Visions, yet I must be obliged to think that they belonged to those times that were then immediately ensuing and that they had accordingly their completion, and consequently that they that pretended to find in those Visions the predictions of events in these later ages, and those so nicely defined as to belong to particular acts andThomas Cromwell & C [...]anmer c. 14. 18. Qu. Eliza­beth, Chem­nitius, Lord Treasurer Cecill, the three first Angels, c. 16. 1, 3, 4. Brightman Apoc. Apo [...]. persons in this and some other kingdomes (a farre narrower circuit also then that which reasonably was to be assigned to that one Christian prophecie for the Universal Church of Christ) had much mistaken the drift of it.

The arguments that induced this conclusion were these; First, that this was again imme­diately inculcated, [...] v. 3. [...], for the time is nigh, and that rendred as a proof that these seven Churches, to whom the prophecie was written, were concerned to observe and consider the contents of it, Blessed is he that reads, and he that hears, &c. ( [...], saith Arethas, that so hears as to practise) for the time, or season, the point of time is near at hand. Secondly, that as here in the front, so c. 22. 6. at the close, or shutting up of all these Visions, and of S. John's Epistle to the seven Churches, which contained them, 'tis there again added, that God hath sent his Angel to shew to his servants, [...], the things that must be speedily, or suddainly; and immediatly upon the back of that are set the words of Christ, the Author of this prophecie, [...] [...], Behold I come quickly, not in the notion of his final coming to judgment (which hath been the cause of a great deal of mis­take, see Note on Mat. 24. b.) but of his coming to destroy his enemies, the Jews, &c. and then, Blessed is he that observes, or keeps, the prophecies of this book, parallel to what had been said at the beginning, c. 1. 3. Thridly, that v. 10. the command is given to John, not to seal the prophecies of the book, which that it signifies that they were of present use to those times, and therefore to be kept open, and not to be laid up as things that posterity was only or prin­cipally concern'd in, appears by that reason rendred of it, [...], because the time in nigh, the same which had here at the beginning been given, as the reason that he that consi­dered the prophecies was blessed in so doing.

This being thus far deduced out of such plain words, so many times repeated, the next thing that offered it self to me was, to examine and search what was the designe of Christ's sending these Visions in a letter to the seven Churches. For by that somewhat might generally be col­lected of the matter of them, What that designe was, appeared soon very visibly also from [Page 856] plain words, which had no figure in them, viz. that they and all Christians of those times, being by the terrors of the then pressing persecutions from the Jewes, and by the subtle insi­nuations of the Gnosticks (who taught it lawfull to disclaim and forswear Christ in time of per­secution) in danger of lose their constancy, might be fortified by what they here find of the speedinesse of Gods revenge on his enemies, and deliverance of believers that continued con­stant to him. This is the full importance of c. 1. 3. and the same again c. 22. 7. Blessed are they that keep, [...] &c. for the time is nigh. So in the proeme, or salutation, by John prefix'd to this Epistle of Christ (which from v. 4. to v. 9. was the result of his observations upon the Visions, and was not any part of the Visions themselves, and so gives us his notion and inter­pretation of this matter) we have these words, v. 7. Behold he cometh with clouds, &c. Where the coming of Christ being a known and solemn phrase to signifie remarkable judgment or ven­geance on sinners (and in the first place on the Jewes that crucified him) and deliverance for persevering believers, (see Note on Mat. 24. b.) and the addition of the mention of clouds re­ferring to Gods presence by Angels, the ministers of his power, whether in punishing or pro­tecting, this [...], [...] or coming, in the Present, agrees perfectly and literally with what was before observed of the speedinesse of its approach at that time, & is an expresse signification what was the designe of sending the Visions to the Churches, viz. to fortifie them by that consideration.

Proceeding therefore by these degrees, it presently appeared by demonstrable evidences, that the first part of that which was thus suddenly to come to passe, was the illustrious destru­ction of the Jewes (which was also, of all things imaginable, the surest and opportunest com­fort and fortification to the Christians at that time, who were virulently persecuted by them, and indeed, as Tertullian saith, owed the beginning of all their persecutions to the Jewes.) This appeared first, by the latter part of the seventh verse of the first chapter, where the [...], [...] as many as pierced Christ, and [...] all the tribes of the land, most clearly denote the Jewes (as [...] the earth or the land hath been often shewed to sig­nifie, and [...] the land among the Jewish writers, see Note on Mat. 24. b.) whose wailing (there mentioned in the very words that are used, Mat. 24. 31.) was to be for the miseries that came upon them, Jam. 5. 1. For although some few words in this seventh verse (as the looking on him whom they had pierced) would seem to make that seventh verse parallel to that of Zach. 12. 10. and so, that it should belong to the contrition or repentance of the Jewes for the cru­cifying of Christ, as that seems to doe (and if it doe, may have had its completion at several times in many thousands of that nation, (see Act. 21. 20.) about three thousand being conver­ted in one day, Act. 2. 39, and 41.) yet the whole frame of the words of this seventh verse to­gether, Behold he cometh with clouds, and every eye shall see him, and all that had pierced him, & all the tribes of the land shall mourn over, or upon, him, doth much more fully agree with the like words, Mat. 24. 30. where in the destruction (or the coming of the Son of man to this destru­ction) of the Jewes we have these words, [...] And then shall all the tribes of the land mourn, and shall see the Son of man coming in the clouds of heaven, with power and great glory, which clear­ly belongs to the destruction of the Jewes. To which I shall only adde, that because that roy­al coming of Christ consisted of two parts, to destroy the impenitent Jewes remarkably, and as remarkably to rescue or save the penitent believers (and therefore in that pace of Matthew it follows, v. 31. and his Angels shall gather the elect, &c. which belongs to that delivering of the penitent Christian Jewes) therefore that also of the Jewes repenting for the crucifixion of Christ (that is, of those Jewes that at any time did repent) may here be taken in, in the rich­nesse of this divine writing; and so the ordinary sense of the word in Zachary also will not be left out by this interpretation, which applies this verse to the destruction of the Jewes. So c. 6, 9, 10, 11, [...] the souls beneath the altar, that crie for vengeance of all the blood that was shed in the land, is just parallel to that of Mat. 23. 35. that on the Jews of that generation should come all the [...], [...] the blood that had been shed on the land, &c. And accordingly all the rest of that sixth chap. of the great earthquake, the sun become black, and moon as blood, and the stars falling from heaven, &c. are the very particulars mention'd in the immediate subsequent discourse of Christ, Mat. 24. So most especially c. 11. 8. that the scene of these tragedies is the city where our Lord was crucified, that is, certainly and literally Jerusalem, called Sodome there, but that only [...] mystically or spiritually (or in the vision) as the text specifies. [...] So saith Ep 100. qu. 8. S. Jerome, Hierusalem ex eo tempore non appellatur civitas sancta, sed sanctitatem & pristinum nomen amittens, spiritualiter vocatur Sodoma & Aegyptus, Jerusalem is called Sodom and AE­gypt, referring to that place of Apoc. c. 11. which must therefore in his opinion be understood of Jerusalem. And so that Comment, which Bishop Tunstall set out for S. Ambrose's, interprets the sixth chap. to be meant of the Jewes. And in Arethas on c. 6. 12. concerning the earthquake, we find these words, [...], some expound this tropologically of Vespasian's siege, where the thing of which he makes doubt in that interpretation is the [...] the figurativenesse of the speech; (where­as perhaps it may be understood of real earthquakes; see Note on c. 6. f.) but he objects not a­gainst the interpretation or application of it to those times of Vespasian and the Jewes. So Ru­pertus Tuitiensis interprets that chapter of the Jewes: and I shall not need make use of the suf­frages [Page 857] frages and consent of many more, who have been forced to acknowledge that truth. But I must suppose that it will be objected and pretended, that this destruction of Jerusalem was past at the time of John's receiving and writing this Vision, because' tis affirmed by Eusebius, out of Irenaeus, that twas received or seen (Eccl. Hist l. 3. cap. [...] [...] it was seen) [...], at the end of Domitian's reigne. To this I might reply from the opinion ofApocalypsis complectitue totum tempus à prim [...] ad­vertu Chirsti De Civ. Dei, l. 20. c. 8. S. Augustine, & some others, that these Visions were not all predictions of what was future, but the descripti­on of what had passed from the first coming of Christ; and from venerable Johannem à pas [...]i [...]ne Christi reca­pitula [...]e. Bede, that John recapitulates from the suffering of Christ; andApocalypsis compleatuur qualis fuisse [...], qualis est, & qualis futa­rus est Eccle­siae status. Rupertus Tuitiensis, that the Apocalypse com­prehends what had been, what is, and what should be the state of the Church; and this to very good purpose, by what was past to confirm Christians in what was future, and now farther to be de­clared. And 'twould be no great objection against this, that 'tis all set down as a prophecie, for 'tis no new thing for prophecies sometimes to speak in the future tense of things that are past; as Dan. 7. 17. These great beasts, which are four, are four kings, which shall arise out of the earth, where yet the Chaldaean Monarchy was long before risen, and now near expiration. But to passe this over, I answer more distinctly to the testimony of Irenaeus; First, that what he af­firms concerning John's vision at the end of Domitian, is not of all, but particularly of that Vision of the number of the beast, c. 13. 18. Thus will Eusebius's words be understood, [...] , &c. If the name of Antichrist ought to be proclaimed openly now, it would have been declared by him that saw the revelation, for it was not seen any long time agoe. Where 'tis clear that [...] was seen may belong to [...] the name of the beast, as before [...], declared, did. And that it not only may, but must be so understood, appears by the Latine of Irenaeus (which only is extant) which reads it thus, Antichristi nomen per ipsum utique editum fuisset, qui & Apocalypsin viderat; neque enim ante multum temporis visum est, sed pené sub nostro seculo ad finem Domitiani imperii, The name of Antichrist would have been pub­lished by him, who saw the Apocalypse; for it was not seen any long time since, but almost under our age at the end of Domitian's Empire. Where the word visum in the neuter, seen, not visa in the feminine, belongs apparently to the name, not to the Apocalypse. Secondly, I answer, that al­though it should still be acknowledged to be the opinion of Irenaeus, that John received the Re­velation and all his Visions at the end of Domitian; yet on the other side 'tis the affirmation of [...] Haer. [...] 51. & [...], Ib. Epiphanius, that John prophesied in the time of Claudius Caesar, when, saith he, he was in the Ile Patmus. And that which may give authority to Epiphanius's testimony is this, First, that Epiphanius in that place is a writing against the Montanists, about the authority of the Apoca­lypse, and that the later it were seen or written, the more it would have been for his turn toward confuting or answering them, whose objection it was, that the Church of Thyatira, mentioned in the Apocalypse, was not yet a Church when that was said to be revealed. And therefore if it had been but uncertain whether it were written so early or no, he would without all question have made use of this as some advantage against his adversaries, whom he was then in confu­ting. Secondly, that Epiphanius is so farre from doing this, that he doth twice in the same place expresly affirm, first, that his being in the Isle of Patmus, secondly, that his seeing these Visi­ons there, yea and his return from the Island, were in the time of Claudius. Having said this for the confirming this assertion of Epiphanius to have as much authority as his testimony can give it, four arguments I shall adde for the truth of it. The first negative, to the disparagement of that relation that affirmes him banish'd by Domitian, and returned after his death in Nerva's reign. For of the persecution by Domitian there be but two authors mentioned by [...]. 3. c. 10 Apol. c. 5. Eusebius, Tertullian and Hegesippus: but of Tertullian he hath these words, [...], Domitian went about to do as Nero had done, being a part of his cruelty, or, as Tertullian's words are, portio Neronis de crudelitate, a portion of Nero for cruelty: sed facile coeptum repressit, restitutis etiam quos relegaverat, but he ceased from it presently, and recalled those whom he had banished: which no way agrees with his banishing John, and not recalling him all his life, as is supposed in the other relation, and affirmed byl. 3. c. [...] Eusebius. And there­fore Baronius, that is for his banishment under Domitian, in the tenth year of his reign, is forced fairely toSed plan [...] error [...] lapsus cognosc [...]tur, dum vult eum quasi facti poeni­tentem exules revocasse. An. 93. n. 5. reject Tertullian's authority in this matter, giving for it his proof out of Dio, viz. that Nerva released those who were condemned of impiety, and restored those who were banished. Which affirmation of Dio's being granted, as far as belongs to those who were in exile, or stood condemned at Nerva's coming to the Empire, doth no way prejudice the truth of Tertullian's words, of Domitian's having repress'd his severity against the Christi­ans, and revoked the banished, (wherein he is much a more competent witness then Ba­ronius.) No more doth his killing of his unckle Clemens, and banishing his cosin Fla­via Domitilla; for that was five years after this time of John's supposed banishment, in the fifteenth or last year of Domitian's reign. In the relation of Hegesippus (a most an­tient writer, that lived in those times) there is no more but this, that Domitian had made a decree for the putting to death all that were of the linage of David; that some delators had accused some of the children of Jude, the kinsman of our Saviour, [...], [Page 858] as such who were of Davids seed; that Jocatus brought these to Domitian, but upon exami­nation being found to be plain men, and such as believed not Christs kingdome to be [...], or [...], of this world, or earthy, but heavenly, and Angelical, to begin at the end of the world, [...], he set them free, and by Edict took off the per­secution against the Church, and they being released became Bishops in the Church, and continued peaceably, and live till Trajanus's daies. And this certainly agrees very little with the other relation, nor can any account probably be rendered why, when the persecution of Christians was taken off by the Edict, and [...] peace restored to the Church of Christ, and when the profession of Christianity, in the sonnes of Jude, being by the them avowed to the Em­peror, was not yet thought fit to be punished in the least, yet John should be banished, and continue in his exile till Nerva's reign, for no other crime but that of being a Christian. Where by the way Baronius's artifice much failes him; Tertullian, saith he, fell into his error by following Hegesippus's authority, but Hegesippus, saith he, spake apparently de ea persecutione quae mota est in Judaeos, of that persecution that was raised against the Jewes, not against the Christians. How true that is, will now appear, when the express words are, that by that Em­perors Edict the persecution against the Church (sure that was not of Jewes, but Christians) ceased. Secondly, that about the ninth year of Claudius the Christians were pursued, and banished by the Roman Powers. That at that time Claudius banished the Jewes out of Rome, is evident by Josephus, and acknowledged by all; and that by the Jewes the Christians are meant, appears by Sueonius in the life Claudius, c. 25. Judaeos impulsore Chresto assiduè tumultuants Româ expulit, He banished the Jewes out of Rome for the tumults which they daily raised by the impulsion of Chrestus. By Chrestus it is certain that the Roman writers meant Christ calling him Chrest, and his followers Chrestians, as Terutllian observes Apol. c. 3. And so they that were acted by the impulson of Chrest, in that narration, must, though called Jewes, necessarily be resolved to be Christians: And what was done at Rome, is to be suppo­sed to have been done also in other parts of the Emperors dominions; and so that edict, men­tioned Act. 18. 2. was in reason to reach to Ephesus, and may justly be thought to have in­volved S. John there. And accordingly Chronologers have placed this banishment of his to Patmus in that year. Thirdly, that about Claudius's time it was that the unbelieving Jewes be­gan and continued to oppose and persecute the Christian Jewes, and thereupon the Gnosticks compliances (and making as if they were Jewes, to avoid persecutions) are so oft taken notice of by S. Paul, Gal. 6. 12. and elsewhere. And by all the Epistles both of him and the rest of the Apostles, written from about that time of Claudius, the Gnosticks are every where touch'd on, as the pests that were creeping into the Churches, against which they endevoured to for­tifie the believers, and assure them that those persecutions of the Jewes should be shortly ended by their destruction (that night of sadnesse farre spent, and the day of deliverance and refreshment at hand, Rom. 13. 12. and c. 16. 20.) and that then the complying Gnosticks, which were so sollicitous to save their lives, should lose them, that is, should perish with them. Ac­cordingly, to the very same purpose is most of the Vision here, that concerned the seven Churches, c. 2. 2, 4, 9, 14, 20. and c. 3. 9, 10 &c. and much of the following prophecie, to assure them that god would take revenge on these impenitent and impure professors, and re­scue the constant Christians. And that makes it very reasonable to believe, that this Vision was received about the same time also. A fourth argument will be taken from the account of the eight Kings, or Emperors, c. 17. 10. which cannot, I believe, otherwise be made intelligi­ble, but by beginning the account from Claudius, so that he, and Nero, Galba, Otho, Vitellius, shall be the five that were faln, [...] and then Vespasian (in whose time I suppose these Visions were committed to writing by S. John) being the sixth, shall be the one is, and Titus the seventh, that is not yet come, [...] and when he comes shall stay but a little while, reigning but two years and two moneths, and then the beast that was and is not, and is the eighth, and is of the seven, and goes to destruction, will fall out to be Domitian, to whom (and to whom only of all the Empe­rors, nay of all men in any story) all those distinctive characters will appertain, as that he ex­ercised the office of the Emperor, and was called Emperor at Rome, when Vespasian was gone into Judaea, and after his return became a private man again, delivered up the Empire to him, and so was, and is not, and then was the eighth (reckoning from Claudius as the first) and the son of one of the seven, viz. of Vespasian, and should be a bloody persecutor, and accordingly punish'd, and so go to destruction. This seems to me to be a demonstrative character of the time wherein the first of these Visions was delivered, and will father yield some answer to the authority of Irenaeus, by interpreting his words [...] of the con­clusion of that reign of his at Rome, when his father Vespasian was in Judaea, in respect of which it is said of him, [...] that he was and is not, that is, that reign of his was come to its [...] or end was now concluded; making this not improbably that Authors meaning, that John did first (in this time of Claudius) receive some Visions concerning this destruction of the Jewes, and the other attendants of it, and afterward in Vespasian's time, while he was in Judaea, and Domitian reigned at Rome, receive more visions, that particularly of the number of the beast. [Page 859] For I suppose the several visions of this book were (as those of Isaiah c. 1. 1. Jeremiah 1. 2, 3. Hosea 1. 1. Amos 1. 1. Micah 1. 1. in the reigns of several Kings) received at several times, not all at once, or in one day. And if against that presumption it be objected, that they were here sent all together to the Churches of Asia, and therefore were all received and written at the same time, to this the answer is most obvious, from what we see done in the forementio­ned prophecies of Isaiah, &c. in the Old Testament, which though clearly received in seve­ral Kings reigns, and each sent to that King or the people under him to whom they belonged, as 'tis evident that of Hezekiah was, (and not concealed and reserved till after their death who were concerned in them) were yet long after the time of receiving the first of them, put into a book, and a title, comprehending them all, prefix'd to them. And accordingly there is no difficulty to conceive that John, having first received the Vision of the seven Churches, and, according to direction, c. 1. 11. speedily sent it to them, did after that, (as [...], c. 4. 1. literally imports) receive more visions, at several times, and after all, put them together into a book or volumne, and dedicate them anew to the seven Churches, c. 1. 3. and this about the forementioned end of Domitians reigning in his Father stead, that is, Vespasian's time, when he was returning from Judaea to resume his power again. I can forsee but one farther objection against this date of these Visions, viz. that in the Epistle to the Church of Pergamus, c. 2. 13. there is the mention and very name of Antipas the Martyr, [...] [...] who was kil­led, which may be thought to imply that this Vision was received after that part of Domiti­an's reign wherein Antipas is affirmed to have been slain. To this I answer, [...] that this naming of Antipas by way of prophecie may be as easily and probably believed of the Spirit of God, before the time of his suffering, as the naming of Cyrus before he was born, which we know was done in the Old Testament, nay as Christ's telling. S. Peter that he should be put to death, and particularly crucified, or as Agabus telling S. Paul what should befall him at Jerusalem, Act. 21. 10. or, as I conceive, Simeon's telling the mother of Christ, that a sword should passe through her soul, Luk. 2. 35. Saint Hilary, in his Prologue to the Psalmes offers instances of this; As, saith he, when in some of the Psalmes, of which Moses was the author, there is yet men­tion of things after Moses, viz. of Samuel, Psal. 99. 6. before he was born, nulli mirum aut difficile videri oprtere, this ought not to seem strange or hard to any, when in the books of the Kings, Josias is by name prophesyed of before he was born, 1 King. 13. 2. And if Zacharias the son of Barachias, Mat. 23. be that Zachary the son of Baruch that was killed close before the siege of Jerusalem, (of which there is little reason to doubt) there is then a direct exam­ple of what is here thus said of Antipas, [...] the [...] ye have killed being there said of him, as [...] he was killed here (see Note on Mat. 23. g.) That Antipas was a contemporary of the Apostles, and when he died, was extreme old, will hereafter appear out of the Menologie, and therefore at what time soever this Vision were written, 'tis certain there was such a man as Antipas, and no doubt a Christian, if not Bishop of Pergamus then; And so 'tis lesse strange that he should be here mentioned by name, then that Cyrus should, before he was born; and no more strange then for any other living person to have his Martyrdome particularly fore­told. As for the sense of [...] was killed, which may be thought to conclude him already killed, sure that is of little weight, it being very ordinary for prophecies to be delivered in words which signifie the time past. All this may serve for a competent satifaction to the grand difficulty. And howsoever in a matter of some uncertainty we may possibly mistake in the particularity of time, wherein the Visions were received, yet that they belong (much of them) to the businesse of the destruction of the Jewes, there will be little question, when the particulars come to be viewed.

This being thus farre evident, it follows to be observed, that the destruction of Jerusalem under Titus was but one part of this coming of Christ, I mean of the judgments upon the Jewes. Many other bloody acts there were of this Tragedy still behind when that was over. Not to mention Domitian's edict of killing all David's kin, (Eusebius l. 3. c. 19.) The first I shall in­sist upon is that under Trajan, till whose reign S. John himself lived (saith Eusebius l. 3. c. 23. out of Irenaeus l. 2. c. 39. and l. 3. c. 3. and out of Clemens Alexandrinus) though not to this part of it. In this Emperors time it went very heavily with the Jewes, [...] [...] , saith he, their calamities came tumbiling in upon them, one of the] back of another; For both in Alexandria, and the other parts of Aegypt, and even in Cyrene, many Jewes behaving themselves seditiously, and at last breaking out into open warres and horrid cruelties, described by Dion and Spartianus, as well as Eusebius, and once having worsted the Grecians, they of Aegypt, and they of Cyrene joyning together under the conduct of Lu­cuas, and overrunning all Aegypt, the issue of it was, that Trajan sent Marcius Turbo with an army by sea and land, horse and foot, who in a long continued warred killed great multitudes of them; and lest they in Mesopotamia should, or suspecting that they had already joyned with them, the Emperor sent to Quintus Lucius Aemilius, that he should destory them all utterly out of that province; and for his care in obeying that command, he was, saith Eusebius, consti­tued [...] Ruler of Judaea under the Emperor. These passages we find in Eusebius l. 4. c. 2. and, saith he, all the Greek writers of the Heathens, who set down the stories of those [Page 860] times, have the same verbatim; and so indeed they have. See Dio, as also Spartianus. And the number of the slain Jewes in that calamity is reckoned to be no lesse then two hundred thou­sand in that reign of Trajan's: this, if there had been none before, and if there were no more behind, might well be styled a coming of Christ in the clouds against his crucifiers, a lamenta­ble judgment on all the tribes of that land, and so might own the expressions in that seventh verse, and some part of the after Visions.

But beside this, yet farther, within few years more, in the time of Adrian, Trajan's imme­diate successor, (who began his reign An. Dom. 118.) there befell more sad destructions upon the Jewes, and particularly upon Jerusalem it self, occasioned by the rising of Barchocheba, who being but a villain, [...], one that lived by robbing and killing, took upon him to come as a Messiah, as a light from heaven to the Jewes, and therefore styled him­self Son of a starre. And with those that he thus raised, a great warre there was waged by the Romans in the eighteenth year of Adrian, at the town Bethek, not farre from Jerusalem; and the issue was, that the Jewes were under a most miserable siege, and Rufus governour of Ju­daea, on occasion of this rising, without any mercy destroyed all he could come to, men, wo­men and children, [...], saith Eusebius l. 4. c. 6. whole myriads together; and, to conclude, there came out an Edict of Adrian's, after the death of the ring-leader, interdicting all Jewes, and forbidding them to return to their city Jerusalem again, or so much as to look toward it: to which end the foundations of the Temple were ploughed up by Rufus, (and so Christ's prophecie not till now exactly fulfilled, of not one stone upon another) the city inha­bited by the Romans, new built, and named Aelia, from Aelius Adrianus, and (they say) the statue of a Swine set over the gate of it, reproach the Jewes, and banish their very eyes from it. And this was another passage which might well be referred to in that place, as matter of mournful spectacle to all the Tribes of Judaea, and as mournfully represented in some of the Visions. To which must be farther added, that the unbelieving Jews are not the only men to whom the destruction here reveal'd in these Visions did belong, but as notably also, and wel­nigh as soon, the erroneous vile Christians of those times (which were many of them Jewes also, and (those that were not) Judaizers, or compliers with the Jewes) viz. the Gnosticks, so oft spoken of in S. Paul's Epistles, and by S. Peter, and S. James, S. Jude, and S John also, with intimation of their approaching destruction, which here is visible in the Vision of, and the causes of the several destructions that lighted on the seven Churches of Asia, (if not whol­ly yet) at least on the Gnosticks and other hereticks among them; of whom saith Eusebius, after the enumerating of their heresies, [...], they vanished to nothing in a moment, and this saith he, in Trajan's time, l. 3. c. [...]. And then in the second place, the other enemies of Christ, partakers in the crucifying of him, and afterward eminent persecuters of Christians, those of heathen Rome, as will appear in the exposition of the Vi­sions. And then thirdly, as in a parenthesis, Gog and Mogog, c. 20. 8. which after the peaceable flourishing of Christianity for a thousand years, should waste the Church again, the Turks in the East, &c. And then all the enemies of God, at the fatall last day of doom, c. 20. 11.

That this was the summary matter of these ensuing Visions, the most serious pondering of every part soon made unquestionable to me. And of it the Reader may here before-hand re­ceive this short scheme, viz. that, after the Preface, in the first Chapter, to v. 10. and the Vi­sions about the seven Churches of Asia, each of them set down distinctly, c. 2, and 3. this book contains, First, the proceedings of God with the Jewes, from the fourth to the twelfth chapter: Secondly, the infancy and growth of the Church of Christ in order to the heathen world, till it came through great oppositions to get possession of the Roman Empire, partly by destroying, partly by converting the heathen and villanous, impure Idol-worshippers, from the twelfth to the twentieth chapter: Thirdly, the peaceable, flourishing state of the Church for a thousand years, (and after that the breaking out of the Turk, and harassing the Eastern Churches, briefly touch'd, together with their destruction, and the end of the world) most rhetorically described from chap. 20th to the 6th verse of chap. 22. and from thence to the end of the Book a formal conclusion of the whole matter. All which it somewhat proportio­nable to that which old Tobit prophetically spoke of the times that were to follow him, c. 14. 5. which he divided into three distinct spaces; First, the re-building of the Temple, which was now long past, and this Book hath nothing to doe with that: Secondly, the consummations of the seasons of the age, that is, the destruction of the Jewish state, which is the first main pe­riod here. This is not so clearly set down in out ordinary English version as in the Greek it is: for that reads not as the English doth, untill the time of that age be fulfilled, confining the con­tinuance of the second Temple to the time of that age; but, [...], till the seasons of the age be fulfilled, a phrase near of kin to those many which are used in the New Testament, for the destruction of this people, the latter days, or seasons, [...] the consummation, or conclusion, of the age, Mat. 24. 3. But in the Hebrew copie set out, and ren­dred by Paulus Fagius, (which appears to be translated skilfully by some Jew out of the Ori­ginal Chaldee) there is a very considerable addition to this purpose, [...], And again they shall go into a long and captivity, noting the greatnesse and duration of [Page 861] this beyond all the former. That these words in that Hebrew copy are the true reading, ap­pears by the subsequent mention of a return, which cannot be sense, without this precedent mention of a captivity. And that it belongs to that destruction of them by the Romans, ap­pears by another passage, added also in that Hebrew copie, and directly parallel to Mat. 24. 31. For as there after the destruction of Jerusalem, v. 29. is mention of the Angels sent to gather the elect Jewes from the four windes, (parallel to the vision of the sealing, Rev. 7.) so it fol­lows in Tobit, but God, holy and blessed, shall remember them, and gather them from the four cor­ners of the world. After which follows thirdly, the state of Christianity, the glorious building of Jerusalem, and the house of God, foretold by the prophets, (and that building set down, c. 13. 16, 17. with Sapphires, Emrods, precious stones, pure gold, Beryll, Carbuncle, stones of Ophir, in the same manner as 'tis described in these Visions, c. 21. 18, 19.) and that to continue for ever or, as the Hebrew reads, for ever and ever; and as a prime branch of that period the con­verting of the nations, and burying their idols, (which is here the second main period) v. 6, 7. This parallel prediction in Tobit may be of some force to authorise the interpretation of these Visions; in all which, as there may be several particular passages either so obscure (from the nature of prophetick style) as not to be easily explicated, or so copious, (and capable of more then one explication) as to render it uncertain which should be preferr'd (in which respect I hope, and expect that much more light may be added to it by more strict survaies, and com­paring the expressions in this Book with the like phrases or passages in the Prophets of the Old Testament) so for the general matter of these Visions, I suppose, upon pondering the whole, there will be little doubt but these are the true lineament of it.

And it hath been matter of much satisfaction to me, that what hath upon sincere desire of finding out the truth, and making my addresses to God for his particular directions in this work of difficulty (without any other light to go before me) appeared to me to be the meaning of this prophecie, hath, for the main of it, in the same manner represented it self to several persons of great prety and learning (as since I have discerned,) none taking it from the other, but all from the same light shining in the prophecie it self. Among which number I now also find the most learned Hugo Grotius, in those posthumous notes of his on the Apocalypse, lately publish'd.

And this is all that seemed useful to be here premised concerning the interpretation of this Book.

THE note a REVELATION OF John note b the Divine.

a Note: [...] THE title of this Book as it is ordinarily set, [...], the Revelation of John the Di­vine, hath in it some seeming difference from the first words of the Book, which were written by S. John himself, (Whereas that other (as the rest of the titles of the Books of the New Testament) was by the Church of the first ages affix'd unto it,) [...], the Revelation of Jesus Christ. And this difference is to be reconciled, not by making one of them to refer to the person that received, the other to him that gave the Revelation; [...] for as John received it from Christ, so Christ also received it from his Father, and therefore 'tis here added v. 1. which God gave him: but it must be by distinguishing of the time and manner of these revea­lings. God formerly revealed these future events to Christ the Son of man, as the Mediatour by him now de­signed to conveigh all knowledge and grave to us; and this he did when Christ entred on his Prophetick office (long before the time here specified from whence it was that Christ, whilst on earth, forethold (in the para­ble of the King and the Husbandmen, Luk 20. 16. and Mat. 24. and sparsim at other times) many of the particulars represented in this prophecie, especially that of the destruction of the unbelieving Jews. And in this respect this whole Book is entituled the Revelation of Jesus Christ, that is, that prophecie which Jessus Christ received from his Father, as the vision of Isaiah, &c. is the Prophecie which Isaiah received from God, or, that God gave to Isaiah. But then as Christ thought fit to give a representation of this to his beloved disciple, John, and so John received it, as a prophecie, to deliver to others, so 'tis fitly styled (here in the titile) the Reve­lation of John, who received it (in visions, or extasie, v. 10.) by the Angel from Christ, as Christ received it from his Father. [...] For this is the meaning of the word [...] Revelation, a word ordinarily used in Da­niel, to signifie any knowlege extraordinarily communicated any by God. Thus is the word used 2 Cor. 12. [...] 1. where he puts together visions and revelations of the Lord (and perhaps expresses it, v. 2. by [...] a man in Christ, as here ver. 10. by being in the Spirit snatch'd into the third Heaven,) so again ver. 7. abundance of Revelations. So. Gal. 2 2. I went up by Revelation, that is, by impulsion of the Spirit of God, and Ephes. 3. 3. by Revelation (that is, by Christ's speaking to him from heaven, and other the like vision, which, it appears, he had, 2 Cor. 12. 7.) God made known to me the mystery. In other places the word is used in a greater latitude, for and exposition or interpritation of any sacred figure, &c. however come by though not by immediate inspiration from God, the [...] among the Hebrews, expounding of difficulties (see Note on 1 Cor. 14▪ b.) and yed more widely 1 Pet. 1. 7. for Christ's revealing himself in judgment on his adversaries, and rescuing the faithful. But here it is according to strict idiome to more then vision or prophecie, and so the title of Enochs book, citied Jude 15. was [...] the Revelation of Enoch, but in S. Jude's style ( [...]) the prophecy of Enoch. And if in this notion of the word (which is peculiarly that which here and c. 1. 1. belongs to it) Mr brightman intituled his comment on this book Apocalypsim [...] the Rlevelation of the Revelation (as it seems he did by Dominus lecutus est. quis non prophe [...]et? Non solum enim Domi­nus per semnia & visiones ant [...] [...] cuius est, sed etiam loquitur [...] quoti [...]s men [...]es servorum s [...]um illustrat ad [...]ruendam [...] veritatem ver [...]i sui, [...] preferendam in apricum Quic [...]m autem Deus hoc pacto com­mu [...]uat, necessitatem intelliga im­positam sivi patefaciendi alus quod ipse accep [...]t. Numquid enim accen­deretur. [...] ut subuer m [...]dium [...]? An commune periculam Alicui pr [...]vatam in suam unius g [...]attem and caretar? &c. Epist. dedicat. applying the words of Scripture, The Lord hath spoken who can but prophesie? to his own performances in that Comment, adding that God not onely speke of old by dreams and visions, but daily now, whensoever he inlightens the minds of his servants to the fetching out any hidden truth of his word: and that when God doth thus communicate with any, he understandeth a necessary imposed on him to makee it known to others, and that the danger is not sh [...]wn to him for his own private sake) I cannot but affirm that be hath grossely mistaken his businesse and endevoured to impose false prophecies upon his Rea­der. For though by the help and grace of God, sought onely by prayer, and by the use of means instrumental to that end, & subordinate to that grace (such are comparing Scripture with Scripture, and Prophetick expressions with the Prophetick style, and Symbols with Symbols, and the observation of the use of words and phrases in the sacred dialect) it be possible to attain to the expounding or revealing some secret senses of Scriptures, which without the uses of these means will not be attainable; yet may not the interpretations of any meer man (which hath not the gift if pro­phecie) pretend to be the word of God. And whosoever shall professe thus to reveal the Revelation, by God speaking to him, and doth not evidence his calling and mission prophetick, especially if he pretend to have learn'd from the Revelation things so distant from what there we read, as are Germany, and France, and Britanny, of this last Century, from the Churches of Sardis, Philadelphia, and Laodic [...]a, in Asia, then in being when S. John by Christ's appointment wrote this prophecie to them must needs be look'd on as a false seer or false prophet. And this is done by Master Brightman in expresse words, saying, that he Cum ex Apocalypsi didicissem [...] ori [...]em mox invasuram & [...] Christian [...]s Britanniae, Ge ma [...]ae, Galliae Ecclesias [...] Epist [...]lis de [...]ac [...] Epistolas quae rem hanc [...] ad quas datae [...] had learn'd out of the Apocaelyesp that a most heavy trial was now suddenly to invade the Christian world (as if what was said to be sudden near 1000 years since, were sufficiently fulfilled by being near at hand fourty four years ago) that the Churches of Britian, Germany, and France, were most favourably admonished of this tempest by Epistles written to them by name; that he by divine impulsion, or direction, (or what else divinitus can signifie) found these very Epistles, which signifie this thing, and from the inscriptions of them understood to whom they were sent, and durst not but dispatch them to them, left either by intercepting or concealing them he should be condemned of wrong offered to the divine Majestly. And that [...], & [...]. those Epistles do not foretell this by any doubt­ful conjecture, but teach in clear words what he thus thinks fit to affix on them. The least that can be said of this is, that 'tis the adding to the prophecies of thus book, c. 22. 18. the odtruding his own fancies for Divine revelations. And if the [...]ad calamities which have befaln this British [Page 863] Church since the writing of this New Apocalypse of his, be conceived to conclude [...] a true Prophet, in his presaging against the Angel of that Church, it will be as reasonable to ascribe divinity to the heathen Au­guries and Oracles also, as oft as any part of the event followed any one of them: whereas indeed of any contingent future event there being only two things possible, either that it will, or that it will not come to passe, and prescutions; and schisms, and commotions, and seditions, and changes of Government being so frequent, that whatsoever Church or Kingdome hath long withstood such onsets, may at last by some advantage industri­ously sought, and maliciously laid hold on, not improbably sink and fall under, them, whatsoever is or can bee foretold in this kind with any common prudence, will not be improbable to fall out (in some part) within fourty of fifty space. Nay whatever 'tis, some advantage it will have toward the completion by ha­ving been foretold: As when by the flying of the birds (so casual & unsignificant a thing as that) the Roman Augurs promised the souldiers a victory on that side, the courage thus infused into them by believing that pre­diction, did oft contribute very much to the obtaining the victory; the same may in some measure be said in this particular. But much more considerable is the influence and consequence of that doctrine which is so frequently inculcated by the Expositors of this Book, That the people are they that must pull dowm Antichrist, whilst Kings espouse his cause: then which nothing can be more effectual and direct toward the raising and somenting of commotions, to which the prosperity of them is as probably consequent, as victo­ry to the number and courage of an Army; and so though the prescience of God (which is not his decree) and the predictions of true Prophets, which are but rayes of that prescience, have no proper immediate in­fluence on the effect, noting of causality in them, yet these vain delusions of those false Prophets may have had much of (improperly so called, yet) real efficiency, and if so designed by them, of guilt in them. All which proves the wickednesse and dangerousnesse of such designes, but gives no Authority to the inter­pretations.

Having said thus much in general of Master Brightman's Apocalypse, I shall not think it amisse to give the Reader some view or taste of his way of interpreting, and the grounds where with he contents himself. And it shall be by mentioning his explications of the prophecies of the seven Churches, which are it them­selves the most clear and intelligible of any part of the whole book, (as belonging peculiarly and by name to the chief Episopal Sees of Asia, sufficiently known to all, and, in respect of the matter and expressions used in them, more perspicuous then almost any part of the prophecies of Isaiah, but much more then those of Ezekiel and Daniel) but by him detorted and wrested from their native itelligible sense to far distant purposes. This view I shall not chuse to give here out of its place, but leave the Reader to make it up, by putting together these few notes on the three ensuing Chapters, ch. 1. g. ch. 2. b. d. g. ch. 3. a.

b Note: [...] That the title of [...] the Divine is here given to the writer of these Visions, and not [...] the Apostle, is not from any imagination of those that affix'd it, that the Apostle John was not writer of them, but because that title of [...] was by the Antients, Origen especially, bestowed on this Apostle, in respect of the divi­nity and sublimity of his manner of writing, observable in his Gospel, and particularly becausee he began it with setting down the divinity of Christ (whereas others begin with his birth, or humanity) the [...], the Word was God. This title had by the Platonists been given to Orpheus, in relation to the book concerning the Gods written by him, and so to Linus and Musaeus also; those three ordinarily known by the name of Thro­logi poetae.

CHAP. I.

1. THE Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things that mustsuddenly, speedly [...] shortly come to passe; andhe sigini­fied them sending by his An. [...] he sent and signified it by his Angel unto his servant John:]

Paraphrase 1. The prophecie, or vi­sion, of Revelation of Jesus Christ, which (as to our great Prophet and Intercessor, or Mediator between God and us) was put into his hands by his Father, that he might, as he pleased, make known to his Apostles some things that should suddenly come to Passe (many of them in the age wherein they lived, as his dealing with his crucifiers, and their persecutors, the Jews) and (as some of them he made known to them all together, whilst he was alive, as then near at hand, Mar. 24. 34. Luk. 21. Mar. 13. so) now he hath thought fit to send a Symbolical representation of the same, and all the rest, the whole matter of this prophecie, by an Angel to John his most beloved disciple;

2. Who had restified the [...] Who bare record of the word of God, of note a the testimony of Jesus Christ, and of all things that he saw.]

Paraphrase 2. That John that had preached or given in his testimony concerning the word of God, the doctrine and deeds and suf­ferings and resurrection of Christ (whereby he testified his to be the doctrine and will of his Father) and some particulars which he peculiarly saw, (see Joh. 19. note d. and 1 Joh. 1. 1.) not taken notice of by others.

3. Blessed is he that readeth, and they that hear the words of this pro­phecie, and keep those things which are wirtten therein: for the time is at hand.]

Paraphrase 3. In this Revelation o­ther prophecies there are, and predictions of things future (after this of the Jewes destruction) and therein, mixt, the admirable ways of God's providence in permitting and punish­ing his enemies, exercising and rewarding the patience of his servants, the constant Christians. And so the prophecies here set down of the destructions of the enemies of Christ, are matter of comfort to all them are now under persecution, and are such as concern every one that now lives to read and observe, and to perform whar herein he is admonished to perform. For the time is close at hand, wherein one after another, all those prophecies, tending all to set from Gods wonderful providence in punishing his enemies and protecting his servant, shall be successively fulfilled.

4. John to the seven Churches in note b Asia: Grace be unto you and peacefrom the That is [...] from him which is, and which was, and which is to come, and from note c the seven spirits which are before his throne.] [Page 862] [...] [Page 863] [...]

Paraphrase 4. These Revelations which I John thus received, I send in an Epistle to the seven Churchess of Asia, which I salute my self, and am commanded to send them greeting from the eternal God, whose name is Jehovah, which signifies, He that is, and was, and shall be, and from the Angels which attend and wait upon God eh. 4. 5. and are, as in the Sanhedrim, the officers waiting on the head of the Sanhedrim, to go on all their messages, or, as in the Chruch, the Deacons, to attend the commands of the Governour of the Church, and to perform them (see Mat. 18. note a.)

[Page 864] 5. And from Jesus Christ, who is the faithful witnesse, and thefirst-born from the dead [...] first-begotten of the dead, and the Prince of the Kings of the earth: unto him that loved us, and washed us from our sins in his own blood,]

Paraphrase 5. And from Jesus Christ, him that testified and made known, being here on earth, the will of his Father with all fidelity, (see note a. and ch. 3. c.) and that being crucified rose from the dead (and so as our first-fruits, 1 Cor. 15. 20. ascertained our resurrection, wherein we his brethren shall be like him our elder brother) and hath all power given unto him in heaven and in earth, is superiour to all the Princes of this world, (Dan. 4. 17.) whose power or per­secutions ye may fear: to him that hath made use of that power to express the reality of his love to us, in purging us from our sins, obtaining justifica [...]ion and sanctification for us, by the satisfaction wrought by the shedding of his blood, and all the merits of his death (and the power of his resurrection, and the blessed consequents of it, the sending of his Spirit, and his own Inter­cession at the right hand of his Father) all consequents of that blood-shedding of his, upon which God so highly exalted him above all, Philip. 2. 9.

6. And hath made us note d Kings and Priestshis God and Father [...] unto God and his Father; to him be glory and dominion for ever and ever. Amen.]

Paraphrase 6. And all this that he might purchase to himself a Church of obedient servants (and accordingly he hath now set us apart as consecrated persons (such as Kings and Priests were of old) to perform daily service unto him, and delivered us from our persecutors that we may do so:) To this Saviour and Re­deemer of ours be ascribed, as to our eternal God, all glory and dominion for ever and ever, Amen. (Which acknowledgment of that disciple of his, attributing the same to Christ which Christ teaches us to attribute to our Father in heaven, Mat. 6. and which belongs onely to God, is a sure testimony that Christ is God: see note on Rom. 9. c.

7. Behold, he note e cometh with clouds; and every eye shall see him,and all they which [...] and they also which pierced him: and all [...]bes of the land [...] on c. 7. a. kindreds of the earth shallmourn o­ver him [...] wail because of him: even so, Amen.

Paraphrase 7. Behold, this is his sea­son wherein he cometh to protect his servants and to in­flict vengeance on his enemies, (see note on Mat. 24. b.) as discernibly as when by the appearance of Angels in white clouds, or with thunder and lightning, &c. he exhibits himself (see Dan. 7. 13.) and all men shall discern his particular hand in these judgements, and all that had to doe in the crucifying of him, and all the nation of the Jews, whether at Jerusalem, or whereso­ever scattered (see the Premonition, and Mat. 24. b.) shall discern that these judgements are inflicted on them for their crucifying of Christ, and persecuting Christians, and shall see what cause they have to lament for their cruel usage of them, which now lights so heavy upon themselves.

8. I am Alpha and Omega, the beginning and the ending, saith the Lord,the That is [...] v 4. which is, and which was, and which is to come, theruler of all things [...] Almighty.]

Paraphrase 8. The first and last letter of the Greek Alphabet is a description of me, saith Christ, who am before and after all things (and so he whose kingdome hath no beginning nor end) and am able to secure all faithful servants of mine, and to subdue and destroy mine enemies, and now mean to evidence some of my royal power in punishing my enemies, or ill subjects.

9. I John, who also am your brother and companion in tribulation, and in the kingdome and patience of Jesus Christ, was in the Isle that is called Patmos for the word of God, and for the testimony of Jesus Christ.]

Paraphrase 9. I John, who write this Epistle to you, and who with other the faithfull Christian Jewes have suffered persecution, and doe still hold out constant and patient, through the power of Jesus Christ (who now reignes, though once he suffered) not permitting any temptation to shake my faith, or drive me from the profession of Christianity, was in the Isle of Patmos, banished thither for preaching and promulgating the doctrine and faith of Jesus Christ. (See v. 2. note a.)

10. I was in the spirit on the Lords day, and heard behind me a great voice, as of a trumpet,]

Paraphrase 10. And being there ex­cluded from the society of men, I was vouchafed by God to receive Revelations from him; and accordingly I fell into an extasy or transportation, on the [...] And [...] Cae­sar. The Lord's day is that which car­ries the me­morial of Christ's re­surrection. day of Christs resurrection, the first day of the week, either the annuall, or the weekly festivity, set apart to commemorate his resurrection, and as upon a festivity, I heared the sound of a trumpet, Psal. 47. 5. or a voice as loud as the sound of the trumpet, and that voice behind me, Is. 30. 21. calling to me unexpectedly.

11. Saying, I am Alpha and Omega, the first and the last; and, what thou seest, write in a book, and send it unto the seven Churches which are in Asia, unto Ephe­sus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.]

Paraphrase 11. And that which was said, was, that he that sp [...]ke to me was the eternal God, and that I was commanded by him to write down what was or should be (at this or at any other time) shewed me, and to send all together in an Epistle to the seven Churches of Christ in Asia, of which Ephesus was the chief Metropolis: which accordingly now I doe.

12. And I turned to see the voice that spake with me: and being turned I saw seven golden Candlesticks,]

Paraphrase 12. And hearing the voice behind me, I turned to see who it was, from whence this voice came to me. And upon this occasion of turning, there appeared unto me in the vision the representation (in Symbols or visible Hieroglyphicks) of what that voice v. 11. said unto me: To signifie the seven Churches, appeared seven golden Candlesticks.

13. And in the midst of the seven Candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.]

Paraphrase 13. To signifie Christ, that eternall God that spake to me, and said, I am Alpha and Omega, there appeared an Angel in the midst of the Candlesticks (like him described Dan. 10. 5.) in a very solemn manner, habited like the high priest, Levit. 6. 12. and 16. 4. (to signifie Christ our mercifull high priest, who hath compassion on our infirmities, and intercedes and prayes for us, to be represented by this Angel) in an upper garment, long, such as he used to weare (see note on Mat. 5. 6.) and girt with a girdle, (as he was too) and that of gold, (as Rev. 15. 6.) after the manner of the high Priest, the curious girdle of whose Ephod was of gold, blue, purple, scarlet, and fine twined linnen, Exod. 39. 5. and by that intermixture of gold, discriminated from the girdles of ordinary priests (see note on Luk. 12. b.) and this belt or girdle girt about the paps.

14, 15. His head and his haires were whiteas it were a white fleece [...] like wooll,as snow [...] as white as snow; and his eyes were as a flame of fire;

Paraphrase 14. And his appea­rance from head to foot was like a flaming fire, nothing his coming to doe vengeance, to consume with the brightnesse of his presence, 2 Thess. 2. 8. And his voice was like the sound of a great many waters met together, or of a multitude, Dan. 10. 6. making a huge terrible roaring noise.

15. And his feet like untoamber, as it were set a-fire in a kilne [...] note f fine brasse, as if they burned in a furnace; and his voice as the sound of many waters.]

16. Andor in his right hand were seven starrs, for so the King's MS. reads [...] he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword, and his countenance was as the sunne shineth in his strength.]

Paraphrase 16. And he held seven starres in his right hand (sig­nifying his approbation and care of the seven singular Governors which were placed in those seven Churches, represented by the Candlesticks:) and there came out of his mouth, in stead of a tongue or words, a sword of such a kind as betokened suddain destructions, and the same was signified by his looks, which was the resemblance of the sunne when it shineth in its greatest brightnesse.

[Page 865] 17. And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:]

Paraphrase 17. And when I saw Christ thus represented, the terr [...]ble­nesse of the vision and Christs appearance in it was such, that it put me into a fainting fit (see Dan. 10. 8.) but he held me up, and encouraged me not to fear, but to trust in him, as the eternall God, who would certainly doe me no hurt, how terrible so­ever he proved to his enemies, putting me in mind who he was, the God of heaven, though vilified and crucified upon the earth, (which crucifying of him, and proceeding in like manner with his servants, is the thing that becomes now to punish, and there­fore there would be no matter of fear, (but much rather of comfort and joy) to any faithful Christian.)

18. I am he that liveth and was dead; and behold I am alive for evermore, Amen; and have the keyes ofhades [...] hell and death.]

Paraphrase 18. Even that Christ which lived here on earth, and was put to death (and so knowes how to have compassion on all faithfull Christians that suffer in like manner, Heb. 2. 17.) and rose again to life, and now lives never to dye again, and hath all power over that invisible state and continuance in death, and over death it self (see note on Mat. 11. 1.) being able to fetch any man out of that condition, and restore him to life again, and so fit to relieve and reward any that suffers, though it be death it self, for his sake. To which purpose, saith he, for the evi­dencing the truth of what now I say, that is, of my faithfull care of all those that continue constant to me (whilst I destroy the obdurate)

19. Write the things which thou hast seen,both which are, and which are to come after them and the things which are, and the things which shall be hereafter;]

Paraphrase 19. Do thou write the vi­sions which thou hast former­ly seen, a representation both of the things which are now a doing, and of others which shall soon follow after them.

20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden Candlesticks. The seven stars are the note h Angels of the seven Churches; and the seven Candlesticks which thou sawest are the seven Churches.]

Paraphrase 20. And for that which thou now seest, which thou art to write also, (as I bad thee, v. 11.) the meaning of it is, that it representeth to thee the seven Churches, to which thou must communicate these visi­ons in an Epistle, and the seven Governours of them; The seven starres which were shewed thee in the vision, signifie so many Governours of those so many Churches, v. 11. and the Candlesticks signifie the Churches themselves.

Annotations on Chap. I.

a Note: [...] V. 2. The testimony of Jesus] The testimony of Je­sus is the Gospel, as it was preached and testified by him, the [...], most creditable authentick wit­nesse, ver. 5. and accordingly 'tis called I 1 Cor. 1. 6. the testimony of Christ, and 2 Tim. 1. 8. the testimony of our Lord, and the testimony of God, 1 Cor. 2. 1. For as there is the [...] record or testimony that God test [...]fied of his Son, Joh. 8. 18. both the voice from heaven▪ and the miracles which he did, &c. and as the Apostles office (and the Baptists, Joh. 5. 30.) was pe­culiarly, that they should testifie of Jesus, Joh. 19. 35. and 21. 24. Act. 1. 22. so it was the great Prophetick office of Christ that he should testifie of the truth de­clare the will of God, and demonstrate (by prophecies, by miracles, by laying down his life, and by his Re­surrection, and descent of the holy Ghost) that it was such, (see Note on ch. 3. c.) Thus in the ninth verse of this Chapter, where John is said to be in the Isle Patmos, (that is, banished for the word of God, and for the testimony of Jesus,) the meaning is evident, that he was in that exile for having preached that Gospel of Christ: [...] saith Andreas Caesariensis, the word of God, is the Gospel which he wrote; not that it is certain that he had written it when he was banished into Patmos, but because that very Gospel which he wrote upon the entreaty of the Asian Bishops, for the confuting of Cerinthus, &c. was in substance preached before by him throughout all Asia, and many converted to the faith by it.

b V. 4. Asia] That Asia here signifies not that fourth part in the division of the world, [...] but (in another noti­on of the word known to Geographers) the Lydian or Proconsular Asia, is largely demonstrated by the most reverend Archhishop of Armagh in his discourse on that subject. Thus the word is used Act. 19. 26. where Paul is said to have perswaded much people, not only at Ephesus, but almost through all Asia; where Asia must needs be that Province of which Ephesus was the chief Metropolis: and so Act. 20. 18. all the Bishops of Asia are (by letters sent to Ephesus) sum­moned to meet Paul at Miletus; where as he foretells them, v. 29. that soon after his departure cruel rave­nous wolves will enter in, not spacing the flock, and that among themselves will arise false teachers, and accordingly Timothy was then left Metropolitan of Ephesus, that he might charge such [...], not to disseminate those false doctrines, 1 Tim. 1. 3. so it appears it soon fell out: for S. Paul tells Timothy, 2 Tim. 1. 15. as a thing known by him, that [...] all they that were in Asia rejected him, which in all reason is to be understood of the genera­lity of the Bishops near, if not under this Metropoli­tan, of whom two are there named by him, Phyg [...]llus and Hermogenes. That it was the heresie of the Gno­sticks that thus infested these Churches, may appear by the Epistles to Timothy, where they are distinctly named by the [...], Science falsly so called, 1 Tim. 6. 20. and by the [...] and [...], fabulous, Poetical Theologie, consisting of strange Ge­nealogies, imitated from the heathen Poets, which the Valentinians had from the Gnosticks, and are described at large by Irenaeus in his description of that heresie. And accordingly here is Christ's message sent to these Bishops of Asia, to reprehend and warn them against this heresie. Now in this Asia as there were many ci­ties, so there were some metropoles, chief, or mother ci­ties, to each of which the lesser adjacent cities were subordinate. Of this sort the first was Ephesus, saith Ulpian, [...], inl. Observ. D. de Off. Procons. Such again was Thyatira, saith Ptolemie, [...], Geogr. l. 1. c. 2. such Philadel­phia, in theAct. 5. Council of Constantinople sub Mena; [...] [...], the Bishop of the Metropolis of Philadelphia of the Province of the Lydians. Of the same rank are Laodi­cea, Sardis and Smyrna affirmed to be by Pliny, (Nat. hist. l. 6. c. 29.) as cities wherein the Roman Proconsuls residing, kept courts for all the adjoyning cities to resort to; and the same he affirms of Pergamus, c. 30. By which it appears that all the seven cities here named were Metropoles, and accordingly under these seven all other Christian Churches of this whole Proconsular Asia were contained: of which number as it is reasonable to think that there were more then seven at the time of writing this Epistle, (Paul having spent two years in preaching the Gospel in Asia, & all the inhabitants said to have received the faith, Act. 19. 10.) so it is evident in Ignatius's time (which was not long after this) that Magnesia and Trallis, upon the banks of Maeander ( [...] saith [Page 866] Stephanus Byzantius [...].) being consequently in­cluded in this Asia, were Episcopal Churches, or ci­ties, Damas being Bishop of one, Polybius of the other, and so subordinate to the Metropolitan of Ephesus.

c Note: [...] Ib. The seven spirits] There is some question what is here meant by the [...] seven spirits. Some interpret them to be the holy Ghost, in respect of the se­ven graces of that Spirit; some the several operations of God's providence, which they conceive to be men­tioned ch. 5. 12. and noted by the seven eyes, Zach. 4. 10. and Rev. 5. 6. which are there called the seven spirits of God sent unto all the land: but [...], 'Tis more reasonable to under­stand the Angels by them, saith Andreas Caesariensis. So Clemens Alexandrinus, Strom. 6. [...], there are seven which have the chiefest power, the first-begotten princes of the Angels; where the [...] first-born princes, is sure taken from Dan. 10. 13. where the Hebrew reads [...] the chief princes, of which Michael is there said to be one, or of the first. So Tobit 12. 15. Seven holy An­gels, which present the prayers of the Saints. And there appears no reason why the seven eyes in Zachary, and here, chap. 5. 6. interpreted the seven spirits of God, should not be the Angels of God; the same that stood before God, chap. 8. 2. as here they are before his throne; it being ordinary for the Officers employed by persons to be called eyes. These seven Spirits we find again ch. 4. 5. where, in reference to the number of the lamps on the candlestick in the Sanctuary, they are called seven lamps. And they there seem to referre to the seven deacons in the Church of Jerusalem, God being before likened to the Bishop, and the Saints to the 24 Elders. And if it be thought strange that John should pray for Grace and Peace from the Angels, which here he seems to doe from the seven Spirits, I answer, first, that these and the like words, Peace be to, or, with you, are but a form of greeting or salu­tation, which includes in it all good wishes of the things mentioned, but not a solemn praier to those per­sons named in the form. This may appear by Christ's taking leave of his Disciples, Joh. 14. 27. where he tels them, he leaves peace with them, and gives his peace to them, [...] that is, he takes his leave of them, greets them at parting (and bids them not be troubled at it, nor affrighted) adding that he gives it to them, not as the world gives it, that is, he greets them heartily and affectionately, and in doing so, doth more then in the world is wont to be done by such salutations. Men are wont to use these words, Peace be to you, &c. formally, and by way of civility, but oft doe not wish it when they say it, and can never doe any more then wish or pray for it; but Christ bestowes it by wishing it. Where first, Christ uses this greeting, and yet doth not pray to his Father in doing so, but actually bestows it, and saith he gives it them: nay the men of the world are said to give it, though not as Christ doth. Both which note a difference betwixt such salutations and praiers. But then secondly, supposing it a praier, yet the action of praier being not address'd to the seven spirits, whether immediately or terminatively, there can be no inconvenience from thence to define the spi­rits to be Angels. For 'tis certain that the Angels are used by God as instruments to conveigh his mercies to us (and the word Peace, as the Hebrew [...], in sa­lutations especially, signifies all kind of mercies, all prosperity) and then those mercies come from the An­gels immediately, though originally from God. And accordingly Jacob in blessing Joseph's sons, having mentioned God, before whom his fathers did walk, the God which had fed him all his life, Gen. 48. 15. adds, ver. 16. the Angel which redeemed me from all evil (that is, the Angel by whom as by an instrument or servant God had done this for him, and which had so often appeared to him) blesse the lads, &c. where though he praies not to the Angel but to God, yet he may, and doth pray, that God would continue to use the Angel's service in blessing the lads which he had used in blessing him. And if it be farther objected, that these spirits here are named before Christ, and therefore must not be Angels; I answer, first, that the order of setting down is no note of dignity or priority in the Scripture. In these benedictions the Lord Jesus is generally named before God the Father. And se­condly, if the spirits should signifie the various ope­rations of the Divine providence, as some, or the gra­ces of the Spirit, as others would have them signifie, this inconvenience will also hold against either of those, that they should be named before the second person in the Trinity, and a farther inconvenience also, that grace should be said to come from graces, or from operations, or that any thing but persons, God or Angels, should have to doe in conveighing grace and peace unto us. But then thirdly, the reason why the mention of Christ is left to the last place is evident; First, because the Angels being God's attendants are accordingly joyned with him, not as one equal with another, but as servants following the Master. And secondly, because there was more to be said of Christ then the bare naming him, as appears v. 5, 6, 7. which made it more conve­nient to reserve his mention to the last place, in which that might most commodiously be spoken.

d Note: [...] V. 6. Kings and priests] This phrase [...] is taken out of the Jerusalem Targum, Exod. 19. 6. There the Hebrew reads [...] a kingdome of priests, but that Targum reads [...] Kings and priests, and the Septuagint [...] a royal priesthood. From the Septuagint S. Peter, [...] 1 Pet. 2. 9. reads [...] a royal priesthood, writing to the Jewes of that dispersion which had the Septuagints translation in their hands, and S. John here, and ch. 5. 10. [...] Kings and Priests, in respect of those Jewes again who had that Targum in their hands also. And the meaning of both the phrases is to be conceived the same, agree­ing with the first notation of the Hebrew phrase, a king­dome of priests. that is, a nation not going on in the waies or customes of other people, but populus alius, a several distinct people, as the Targum reads it, v. 5. consecrated, as it were, and set a part for the service of God, as the Priests office is to wait upon God's service continually. Such were the Jewes to be by God's com­mand, and by their entring into covenant with God, Exod. 19. 6. And such must the society of Christians be now with Christ, who requires them to perform these offices of Devotion, and that in publick assem­blies instituted for that turn, & not only at some few set feasts or times, but continually (morning and evening at least,) the whole Christians life being typified by the Jewes sabbath, and so the necessity lying on them to serve God truly, praise him, blesse him, pray to him solemnly all the daies of their lives. That we should doe so was the main end of Christ's redeeming us, Lu. 1. 74. Tit. 2. 14. and in relation to that 'tis here said, that Christ washed us from our sins by his blood, [...] and made us kings and priests to his God and father, that is, by his blood bought us to be the constant servants of God, waiting on him and serving him (the whole Christian Church) avowedly, all the daies of our life. To this sense is the place of S. Peter, 1 Pet. 2. 9. to be understood: For ver. 5. he is upon an exhortation, that they, as living stones of this holy building built on Christ a living foundation, joyn together into a spiritu­al house, an holy priesthood to offer, &c. that is to joyn together into a Christian assembly or Church, meeting together continually (as the Priests were wont) to serve God, and pray to him, and praise him, which God will [Page 867] accept of through Christ, as he did of the corporeal sa­crifices of the Jewes. To this he adds a testimony out of the Old Testament to enforce it, v. 6. which foretells God's purpose to gather a Church that should believe and confesse him publickly (that is the mea­ning of not being ashamed of him, [...] Rom. 10. 10, 11.) which testimony being applied to them (as also in another part of it, which comes in as an accessary to the former) ver. 7, 8. he comes back again, v. 9. [...], but you are a choice stock, a royal priesthood, which in all proba­bility is, as the first verse had been, not only, (or so much) an affirmation what they were, but an exhor­tation what they ought to approve themselves to be; or if an affirmation, yet that in the force of an exhor­tation (like that in Exodus, whence 'tis taken, Ye shall be to me a kingdome of priests, that is, I command or require you to be so, or, If you will obey my voice, you shall, that is, this act of obedience I require from you; so there) ye are a choice kindred, a kingdome of priests (that is, Christ hath bought you that you should, and therefore you ought to be so) a peculiar people, set apart on purpose to this office, as it there fol­lows, to praise and magnifie God, and declare the pow­er of his grace, which hath wrought such a change in you. And this is most effectually done by a constant publick service of him. To the same purpose also is that other place, wherein these words are again made use of, Rev. 5. 10. where the living creatures and Elders of­fering up the praiers of the Saints, ver. 8. (that is, the persecuted Christians alive then, before the destruction of the Jewes, approaching and drawing nigh, v. 9.) & those praiers, it seems, prophetick praises (express'd there by incense) for what they foresee Christ would speedily doe for them, they sing a new song; the effect of which is, that Christ having been crucified by the Jewes, slaughter'd, as other Prophets had been, should yet have the privilege beyond all them to work a notable vengeance upon those bloody men, that is, to open the seals of the book which contained all those woes in it against that people, ver. 9. and by doing so, by acting that revenge on his crucifiers, and the perse­cutors of Christians, it follows there in the song, that God had gathered them, (that is, the Saints that praied) and brought them back from their dispersions and cap­tivities, as it were, and made them kings and priests unto God, that is, a kingdome of priests, a congrega­tion, or Church, or multitude of men daily serving God, meeting at the publick assemblies to worship and sacrifice to him: which was remarkably the effect of the Jewes destruction at that time, those having been the chief persecutors of Christianity, and hindring their publick assemblies where they had power, and where they had not, yet so calumniating the Christians to the Roman Emperours and Officers, that they had for some time brought great persecution upon them, and most severe interdicts of all publick meetings. As for that which this place in the Epistle to the Churches peculiar­ly referres to, I suppose, it is that degree of indulgence which the Christians now had received from the Empe­rors in some degree, from Vespasian and others af­ter him, according to that of Tertullian, in his Apolo­getick, Quales ergò leges, quas adversum nos soli ex­equuntur impii, injusti, turpes, truces, vani, demen­tes, quas Trajanus ex parte frustratus est, vetando inquiri Christianos, quas nullus Adrianus, nullus Ve­spasianus, quanquam Judaeorum debellator, nullus Pius, nullus Verus impressit, The laws against Christians Trajan took away in part, and neither Adrian, nor Vespasian, nor Antoninus Pius, nor Antoninus Philo­sophus required to be executed on them. So saith Euse­bius of Vespasian, [...], he practised no cruelty against the Christians (see 2 Thess. 2, 1.) And this is there express'd, Rev. 5. 10. by, [...] we shall reign upon the earth, that is, we shall live here (in stead of a state of persecution) in a royal, chearful way of liberty, to assemble and serve God publickly. And so ch. 20. 4. [...] they were kings, [...] or reigned, with Christ a thousand years, that is, enjoy­ed peaceable daies of Christian profession. As Dan. 7. 18. The saints of the most High shall take and possesse the kingdome signifies, that the Jewes should be deli­vered from the persecutions of Antiochus Epiphanes (as it fell out in the time of the Maccabees) and have liberty to serve God publickly in the assemblies again. And so Rev. 20. 6. being priests unto God, and reign­ing a thousand and years, signifies the Churches enjoying freedome and tranquillity (under the Christian Princes favour) to serve God in the congregation. That these are called [...] daies of refreshing, see Act, 3. 19. This gives a ground of probable conjecture concerning the time when this entire book of Visions, put all together; was, with this Preface, sent to the Churches, viz. in those daies of Vespasian, wherein (as farre as concern'd the Emperors Edicts) the Church received this great tranquillity, but that not perfected to them till the Jewes were destroyed, at which time 'tis again repeated, Rev. 5. (see Note on ch. 17. d.) And if against all this it be objected, that these per­secutions of the Christians, though for a while super­seded in Vespasian's and Titus's times, yet soon retur­ned again in Domatian's, and in some degree in Tra­jan's, and soon after were very frequent in great vio­lence, so as to fill up the number of the Ten persecu­tions within 270 years after Christ: To this I shall answer in the words of Eusebius Eccl. hist. l. 8. c. 1. speaking of the times immediately before Diocletiars the last persecutor, To shew, saith he, what glory and liberty the Christian doctrine had obtained among all men, both Greeks & Barbarians, before the persecution of Diocletian, requires too great a work for me to perform. Thus, saith he, appears by the good will of the Emperors, and the great favour of their officers to whom they intrusted the governing of countreys, who have granted the Christians liberty and security, per­mitted them in their palaces, and in their sight, them and their whole families, &c. Who, saith he, can re­count the multitudes of assemblies in every city? who can describe the confluxes to the Oratories, and the spa­cious Churches which they built from the foundation, not contenting themselves with the antient edifices? These, saith he, no envy could suppresse, no evil spirit bewitch, nor man hinder, as long as Christians lived worthy of God's protection. But when the lives of Chri­stians degenerated through too much liberty into soft­nesse and sloth, and Christians hated and reproached one another, and with those weapons of the tongue inva­ded and fought with one another, when Bishops set upon Bishops, and people raised seditions against people, when hypocrisie and shews of piety fill'd all places, then by little and little the judgments of God, as they are wont, began to visit us; and when we used no means to appease God, but multiplied sin upon sin, as if God did not respect or consider our sins, and so there was nothing left among Christians but contentions, emulations, ha­tred, enmity, ambition, tyranny, &c. then God, as he said by Jeremy, made the daughter of Sion dark, and cast down the glory of Israel, and remembred not his footstool in the day of his wrath &c. and all this, saith he, was fulfill'd upon us; Churches pull'd down, Bibles burnt, Bishops of the Church contumeliously used, &c. Of which all that I have to say, is to justifie the righ­teous judgment of God: and so he proceeds to set down the words of the Emperors edict against the Christi­ans, chap. 3. In which words is contained a full an­swer to this objection; For God's promises being but conditional, and the mercies contained in them no lon­ger ascertained to us then that condition is perform'd [Page 868] by us, this tranquillity and peaceable enjoyment of assemblies, which is here promised, and afterwards oft repeated, cannot be expected to continue any longer then Christians walk worthy of it; and when they doe not, the greater the blessing is, the fitter is it to be with­drawn from them; the discipline which is provided for Christians being a delivering up to Satan, when they offend against the Christian rule, that so they may be taught amendment. But beside this, other uses there are of the frequent returns of persecutions, to teach them vigilance, and make trial of their Christian forti­tude, and to give them occasion to practise all other Christian duties, of patience and meeknesse, and so make their light shine before men, which would other­wise be more dimme. And in this matter it is obser­vable, that as Christ's promise of the greatest tempo­ral felicities, the richest harvest, the hundred-fold more in this life, [...] hath the mixture of [...] persecutions joyned with it, so this promise of being Kings and Priests unto God had its mixtures also. When the Jewes were destroyed by Titus, and so the Christians persecutions ceased under Vespasian and Titus, yet in Adrian's time the Jewes under Barchocheba raise a se­dition again, and lie very heavie upon the Christians, because they would not rise and joyn with them, (see ch. 11. 7.) and so there were some gleanings of evils still behind from the Jewes after this signal cessation here spoken of. And when the Jewish malice was at an end, then the heathen Emperors are stirred up by the Devil, Magicians and Oracles, to persecute the Christians; and so it often fared with them till Constan­tine's time, that is, till the Roman Emperour was con­verted to the faith; and then the promise is, c. 20. that for the space of a thousand years they shall live and reign with Christ, that is, that for that space Christian religion shall be no more interdicted or persecuted: and that promise was perfectly performed. And so still the objection is of no force against the truth of this promise thus interpreted. This hath been here thus largely said once for all, to clear the many passages of this nature which are to be met with in these Visions, and in other parts of these Books.

e Note: [...] V. 7. Cometh with clouds] That Christ's coming denotes this middle coming of Christ in vengeance on his enemies, and for the rescue of his constant servants, this especially now approaching in the destruction of the Jewes, hath been shewed, Mat. 24. Note b. And that the addition of the clouds; [...] with which he comes, is not an argument against this sense, may appear by the cloud in the wildernesse, which signified God's pre­sence to defend the Israelites, and the cloud on the Ta­bernacle, which noted God's special presence there, and by the Psalmist calling the clouds his chariot, the ordi­nary way wherein God exhibits himself present to men, to protect, or to punish, (and not only at the day of the final doom) and by Isa. 4. 5. where the cloud upon mount Sion is the defence in the end of the verse, and by the very same phrase, Dan. 7. 13. the Son of man coming with the clouds of heaven, when dominion, glo­ry, and a kingdome are given unto him, v. 14. (which is not by any pretended to belong to the day of doom, but to Christ's kingdome here in, though not of this world) and by the same phrase repeated, Mat. 24. 30. the Son of man coming in the clouds of heaven with power and great glory (which yet was to be within the compasse of that generation, ver. 34.) and so Luk. 21. 27. And so among the heathen we have the like phrase; as when God is said by Homer to come to Diomedes, Iliad. l. 5.

[...],

having his shoulders wrap'd in a cloud, and that there on purpose to defend him. And in Virgil, when Ju­piter came to assist Aeneas, Ae n. 7. it is said of him, that

radiis ardentem lucis & aure

Ipse manu quatiens ostendit ab aethere nubem, He shewed a cloud from heaven burning with rayes of light and gold. By all which appears how properly is sig­nified by this phrase Christ's protecting his constant servants, as well as punishing his enemies, which are two special acts of his Regal power, to which he is in­stalled by his Resurrection.

f Note: [...] V. 15. Fine brasse] That [...] should be rendred fine brasse, will be lyable to this exception, that 'tis against analogie that the former part of the word, [...], should be set to denote the thing it self, which must rather denote some attribute of, or ingre­dient in the thing spoken of; as [...] sure is one that hath entrails of brass, not brasse that hath en­trails, and [...] they that have coats of brasse (armour) not brasse that hath coats; so [...] is not brasse like a flie, but a kind of flie, whether in colour or something else, having a resemblance of brasse. And so in all other the compounds, the latter part of the word noting the thing or person, the former some at­tribute of it. That interpretation of Andreas Caesareen­sis seems more reasonable, who after the former (and one more for brasse that is digged out of mount Leba­non) gives a third notion of the word, that 'tis Amber that looks like brasse, which Physicians call the male-amber, which coming near the fire sends out a perfume. Of this Dioscorides speaks thus, [...], the male is more excellent called Stagonias. And of this doth Suidas farther speak, [...], It is a sort of amber more valuable then gold. Now this amber is mix'd with glasse and stone, of which mixture is the Communion-table of the great Church. Thus Ezech. 1. 27. I saw as the colour of amber, as the appearance of fire, round about within it: where as the appearance of fire and the colour of amber are of the same importance, so here his feet that are said to be like amber, are in the next words again express'd, [...], as it were set on fire in a furnace. This Amber being of all things nearest the colour of fire, and not of the flame of fire, for to that before his eyes were compared: which two being joyned with his head and hair, white as a fleece, make up the represen­tation complete. For as in a great flaming fire, the low­er part, the fire it self, looks like Amber, then the flame being higher then the fire, differs in colour from that, but the top of the flame looks perfectly white: so 'tis here, the head and the hair are white (being the upper­most part) the eyes or countenance, as an ordinary flame, but the feet, or lower part, of the colour of am­ber. All together making up a fiery flaming appea­rance, (see ch. 9. Note f.) to represent the gloriousnesse of this coming of Christ to judgment upon his enemies, as he doth in the subsequent Visions. After the same manner God sitting in judgment is represented Dan. 7. 9. he himself, his head, hair, and garments, white as snow or wool, then under that, the throne like a flame of fire, and under that the wheels as burning fire.

g Note: [...] V. 19. The things which thou hast seen, and the things which are, and—] The phrase [...], may possibly be rendred, and which are, and which shall come to passe: and if it be so, then it must denote these two other sorts of things, the one then present, and the other future, over and above what he had now seen, v. 13. (which was only the laying of the scene, and the title as it were and breviate of the ensuing Visions of the seven Churches, his care of them, and his severity to all that provoke him to it.) But 'tis much more pro­bable that the first [...] should be rendred both, thus, [Page 869] Write the things which thou hast seen, viz. the seven lamps, v. 13. and seven starres, &c. v. 16. (of which 'tis here added, v. 20. [...], which thou hast seen, where the [...], thou hast seen, belongs to this, not to any former Visions) both which are, and which shall come to passe after them, noting this Vision (if it belong only to that) to describe both the present and future estate of those Churches; but if it extend farther to the rest of the prophecie, then noting the subsequent Visi­ons to contain these two heads of matter, the present and future dealings of Christ with his Church, permit­ting them for their trial to suffer a while, but at length upon their perseverance rewarding them. Of both these it will then be here said, [...], write the things which thou hast seen, of both these sorts, some the representation of present events, the present estate of Christianity, and then others the representation of what should for the future come to passe; in both which Christ's care of his faithfull servants, and pu­nishing of his enemies, and of all that fall off from him, will be discernible. In the expounding these words Mr. Br. hath made use of a special subtilty, and on that (as heCujus exi­guae ob­servatiorei vi­am mihi a­peruit ad in­telligendum, ut arbitror, particulares Epistolas, p. 16. confesses) built his ensuing interpretations. For having rightly concluded from the plain words, that the [...], the things which thou hast seen, are tam res futurae quàm praesentes, things future as well as present, he interprets that thus, that every one of those seven Churches signifies two things, one literal­ly, then present (of which, being the only true, he hath generally little to say) and another by way of antitype in that prophetically contained (as the Church of Ephe­sus, beside that which literally it signifies, must be the whole primitive Church from the Apostles to Constan­tine, and the like) and by that means hath obtained a liberty of phansying whatsoever he will, though ne­ver so distant, and affixing it as the antitype, or second interpretation of those Visions of the seven Churches. The falsnesse of which processe is farther visible from the very words on which he laies all his weight (con­fessing the observation of that little thing to have been his key to the whole interpretation.) For if, as he would have it, the thing there affirmed were, that the same things were both present and future, the phrase must then be [...], which both are and shall be, whereas the phrase is quite otherwise, the things which thou hast seen, [...], both which are and which shall be, or possibly, and which are, &c. which clearly is a distribution of the Visions in respect of the matter of them, into two sorts; one, the matter of which was then present, the other, the matter of which was to come to passe not long after; and no way a distribution of their completions, that these Visions were to be doubly fulfilled, once at that present, a second time 1600 years after. The grossnesse of this deceit was here to be displayed, as being the one (groundlesse) support of the whole ensuing inter­pretation, which all presently vanisheth (as far as con­cerns this second completion) without any farther con­futation.

h Note: [...] V. 20. Angels] [...] here are, no question, the governours of these seven Churches, [...], saith Andr. Caesareens. so many overseers for so many Churches, so many singular per­sons to rule, one in each of them; thus called, as the officers and ministers of Christ (ascending, as it were, and descending on Jacobs ladder between God and them) in ruling them, delivering Gods messages to them, and also returning their messages or prayers to God. Thus in a Saxon MS. [...] by [...], Bishops are Gods bydels, that is, messengers or officers. See St Hen. Spelman'?s Glossary in the word Bedellus. This title was given to the chief priest in the Old Testament, particularly in Malachie, For he is the Angel or messenger of the Lord of hosts, whose lips therefore were to preserve knowledge, and from thence, as from the oracle, the people were to re­quire the Law, to receive knowledge and direction for their duty. These Angels are by antient writers known and affirmed to be Bishops, one in every of those Sees, (and not only so, but Metropolitans, to whom the Bishops of the adjacent cities were subordi­nate: see Note b.) And this course of government is here owned and approved by Christ himself, by his sen­ding those messages to those Angels in these Churches, and by his holding the starres, which resemble them, in his right hand, v. 10. & ch. 2. 1. whilest he visits, or walks, in the midst of the Candlesticks or Churches. As for Mr. Brightman's only argument to the contra­ry, because there is mention of many Bishops or Elders of Ephesus, Act. 20. 17, 28. that is easily answered, that the Bishops of Asia were the men understood in that place, who met Paul at Miletus; but that they are Episcopi Ephesi, Bishops of Ephesus, is a direct fal­sification of his, there being no such phrase used in that place. And for that one objection which by some is drawn against their being single persons, because ch. 2. 24. after speaking to the Angel of Thyatira it is said, [...], but to you and the rest that are in Thyatira, as if the Angel before were the [...] you here, the answer will be easie, if it be ob­served, that in the antient Greek MSS. particularly that at S. James's, the [...] is left out, and the words read, [...], [...] to you the rest, or, to the rest of you that are in Thyatira, and who have not known the depths, as they call them, but those depths of Satan, &c. Where the [...], you the rest, or the rest of you, is set in opposition to the Gnostick complying party among them, before menti­oned, and belongs not to the Angel or Bishop, but as one and the prime of that pure, constant party. I need adde no more for answer to this so slight an obje­ction. These Angels are here described by the hiero­glyphick of starres, [...] in token of their office to illumi­nate, and send out influences to rule the faithfull under them, as the Sun and the rest of the starres do this infe­riour world; and the Churches where they preside are called [...] sockets for lamps, [...] or candlesticks, as being the places where these starres, as so many lamps or torches, do shine, where they are set or fastned, to give light to all that come into the room. Now because these Angels are so considerable parts in the Churches, therefore it is that the messages which are sent to the whole congregation of Christian professors under them are here address'd particularly to the Angels, c. 2. 1. And so in the rest, where though the Angels were single persons, yet what is said to them is not said only to their persons, but to the universality of the people un­der them, whose non-proficiency, or remission of de­grees of Christian vertue, especially their falling off from the constancy and courage of their profession, do de­serve (and are accordingly threatned with) the remo­val of that Christian knowledge, that grace, those pri­vileges of a Church which had been allowed them, c. 2. 5. which is not so properly appliable as a punish­ment of the Bishop, as of the people under him. And therefore in the Paraphrase I have generally changed the Singular into the Plural number, by that means to leave it indifferently to the Bishop of each Church and the people under him, and yet farther to the other Churches subordinate to each of the Metropoles here named. (Of the word [...] see more Note on Act. 12. e.)

CHAP. II.

1. UNto the Angel of the Church of Ephesus write, These things saith he that holdeth the seven Starres in his right hand, who walketh in the midst of the seven golden Candlesticks;]

Paraphrase 1. To the Bishop and, with him, the Church of Ephesus deliver this message, Thus faith Christ, (described c. 1. 13, and 16.) sustaining and honouring with his right hand the seven Governours or Bishops of the seven Churches, and coming now to visit and examine, and (according to desert) to punish or reward the members of these Churches, and to admonish them timely what may be mended in them;

2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evill: and thou hast tryed them which note a say they are Apostles and are not, and hast found them lyars;]

Paraphrase 2. I observe and approve your labour and great in­dustry in the Gospel, and your most constant patience and perseverance in the faith, your no kind of compliance with the vitious men that creep in among you: Ye have put the false teachers to the test, examined their doctrine and mission (see note on Joh. 20. b.) and found them to be counterfeits.

3. And hast born, and hast patience, and for my names sake hastundergone hard labor, or, toile [...] [...] laboured, and hast not fainted.]

Paraphrase 3. And you have formerly undergone many pressures and persecutions, and held out against all assaults of terror or difficulty, and for the profession of Christianity have endured very sore and sharp afflictions, and were not then disheartened in your course by persecutions in the way.

4. NeverthelesseI have against thee that thou hast remit­ted [...] I have somewhat against thee, because thou note b hast left thy I first love.]

Paraphrase 4. But one charge or ac­cusation (see Mat. 5. 23.) I have against you of this Church, that that vehement, pure, Christian love, (casting out all fear of danger) which at first was in you, and evidenced it self by your confession of the faith with courage, and without fear, you since have somewhat remitted, and are not altogether so fervent, and intense, and valiant, as at the first you were.

5. Remember therefore from whence thou art fallen, and repent, and doe the first works; or else I will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent.]

Paraphrase 5. Call to mind therefore that degree of Christian zeal and courage which was in you at the first, and being sensible of the decay, return to it again, and act as Christianly and valiantly in all things as at first you did, or else I will suddainly punish you by removing the light of the Gospel from you, by leaving no Church among you.

6. But this thou hast, that thou hatest the note c deeds of the Nicolaitans, which I also hate.]

Paraphrase 6. Yet one thing is to be said in your commendation, that the temptations of the Gnosticks being of two sorts, the baits of lusts, as well as the terrors of worldly sufferings, though you have been wrought on by the latter of these, yet for the former you are free, you detest those abominable villanies of lust, which come from the Nicolaitans, and are gotten into other Churches, v. 15. and 20.

7. He that hath an eare, let him hear what the Spirit saith unto the Churches. To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.]

Paraphrase 7. Let this warning of mine in this vision be laid to heart by the Christians of Ephesus, and all that are under that metropolis, for it is of near concernment to all: And as it brings terrors to all who shall be involved in the sin mentioned, so every one that shall hold out, and overcome the temptations, he shall have deliverance here, and hereafter eternal life bestowed upon him; which is the meaning of eating of the tree of life Gen. 2. 22. and may be encourage­ment and reward sufficient to those that shall lay down their lives for Christ, and so here is fitly mention'd to those who would not confesse Christ in time of persecution.

8. And unto the Angel of the note d Church in Smyrna write, These things saith the first and the last, which was dead and is alive;]

Paraphrase 8. Another message deli­ver to the Bishop of Smyrna, another metropolis of Asia, in these words, Thus saith Christ, the eternal God, that was so despised and contemned by men, who was put to death, but rose from the dead (see c. 1. 11.) and so is fit to encourage you in your patience, and sure to reward you, whatsoever it cost you, though it be the losse of life and all;

9. I know thy works, and tribulation, and poverty, but thou art rich; and I know thecontume­ly [...] blasphemy of them that note e say they are Jewes, and are not, but are the Synagogue of Satan.]

Paraphrase 9. Your works have been very pious and Christian, your diligence remarkable, and great persecution and poverty you have suffered (but this very thing tends to the encreasing of your wealth treasured up for you, and your contentednesse is at the present all riches) and you have been tempted by the contumelies and reproches and rail­ings cast upon you by the Gnosticks, who are a sort of men that take upon them to be Jewes, to avoid persecutions from them, but indeed are not, live not according to the Law, Gal. 6. 13. that professe to dive into the secrets and mysteries of the Old Testa­ment (for the understanding of which they call themselves Gnosticks) and from thence to fetch great secrets, which are all nothing but hellish abominations, and their practices consequent to them meerly diabolical, accusing, calumniating, and persecuting the Orthodox Christians. And therefore if they are of any society, or Synagogue, any religion, 'tis not that of Moses (from God,) but of the devils institution. These I know have reproached and railed at you, and ye have suffered much from them.

10. Fear none of those things which thouart ready to, [...] shalt suffer: behold, the devil shall note f cast some of you into prison, that ye may betempted [...] tried, and ye shall have tribulation ten daies. Be thou faithfull unto death, and I will give thee a crown of life.]

Paraphrase 10. Take courage against all possible dangers, remem­bring me, as I have represen­ted my self to you, v. 8. And now I tell you before-hand, that your constancy to the faith must in reason be expected to raise you up enemies, both at this present the Jewish zelots for the Synagogue, v. 9. (incensed against you by the Gnosticks) and afterwards the Romane officers, assertors of the diabolical Idol-worship against Christianity; and these latter shall apprehend and impri­son some of you, being permitted by God to doe so, on purpose for the farther tryall of your constany. And this persecution, which shall come upon you when the Jewes are destroyed (in the time of Marcus Aurelius and Verus, under which Polycarpe the Bishop of this Church shall suffer death) shall then last for a little while: and all this shall prove a foundation of greater glory to you, and help them to the reward and crown of Martyrdome which suffer in it, and that is all the hurt which your constancy shall bring you.

11. He that hath an ear, let him hear what the Spirit saith unto the Churches, [He that overcometh shall not beinjured [...] hurt of the second death.]

Paraphrase 11. They that hold out to the end, that persevere in despight of all these temptations, shall continue a prosperous flourishing Church, shall not have their Candlestick removed from them, as all they shall that by the sharpnesse of persecutions are scandalized and fall off from Christ (see note on c. 20. d.)

12. And to the Angel of the Church in note g Pergamos write, [These things saith he who hath the sharp sword with two edges;]

Paraphrase 12. This is the message of Christ to you, who looketh upon you as a judge, and seeth somewhat in you which shall be punished most severely if you repent and reform not speedily;

[Page 871] 13. I know thy works, and where thou dwellest, even where Satans note h seat is: and thou holdest fast my name, and hast not denyed my faith, even in those daies wherein note i Antipas was my faithfull Martyr, who was slain among you, where Sa­tan dwelleth.]

Paraphrase 13. I cannot but com­mend your Christian beha­viour and constancy, and that the greater, being considered with the circumstances of the place of your abode, in the midst of such temptations to the contrary, and of the times approaching, wherein Antipas, for his fidelity and courage in preaching the Gospel, will be (I foresee) cruelly martyr'd, and where the instant malices of the adver­sary might possibly have terrified you.

14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast ascandal, or snare [...] stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.]

Paraphrase 14. But yet for all this courage, great faults there are among you, though the whole Church be not guilty of them, viz. the doctrines and practices of the Gnosticks are gotten in among you, which are but a transcript, as it were, of that famous counsell of Balaam to Balac, which brought that curse and ruine upon the Israelites, when nothing else could doe it, consisting in joyning and complying with the Idolaters (see note b.) and committing all abominable uncleannesse (see Jude f.)

15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.]

Paraphrase 15. In like manner there is gotten in among you, and permitted, or not punished by your Bishops, that unclean doctrine and practice of the Nicolaitans (see note c.) which being most odious to me, ought most sharply to have been punished by them.

16. Repent; or else I will come unto thee quickly, and fight against them with the sword of my mouth.]

Paraphrase 16. And if this lenity be not speedily mended, I will visit and destroy you suddenly by judgments parallel to the sword that fell on those Israelites that were corrupted by Balaams counsell, Num. 25. 5.

17. He that hath an eare, let him heare what the Spirit saith unto the Churches, To him that overcometh will I give to eat of the note k hidden Manna; and I will give him a note l white stone, andupon the [...] in the stone a new name written, which no man knoweth saving he that receiveth it.]

Paraphrase 17. And for all those that keep themselves pure and spot­lesse from these temptati­ons, this compliance and un­cleannesse, let them know that the joies and comforts that come in to them by the practice of the contrary Christian vertues of courage and purity, are, though invisible, yet far greater then those which these carnal Gospellers enjoy, 1 Cor. 2. 9. and besides this portion of inward blisse (adherent to the practice of duty at the present) prepared for them by God, and showr'd down like Manna upon their souls, they shall over and above (as victors have a ticket given them by the judges, to receive the reward that belongs to them; the value or quality whereof, and their names, is written in that ticket) have a token or ticket given them, with the name of Christ writ­ten on it, signifying the Christian reward of grace and glory, but that such as is not to be conceived what or how valuable it is, but by the enjoying of it.

18. And unto the Angel of the Church in note m Thyatira, write, These things saith [the Son of God, who hath his eyes like unto a flame of fire, and his feet are like amber, note on ch. 1. d. fine brasse.]

Paraphrase 18. Christ, that appeared to thee so gloriously c. 1. 15. in token of the judicature which he means to exercise, the rewards and punishments which he hath in his dispensing.

19. I know thy works and charity, andadmini­stration [...] service and faith, and thy patience, and or thy le [...]t works more then the first, for the Kings MS. reads [...] thy works; and the last to be more then the first.]

Paraphrase 19. I take notice of your Christian actions, and cou­rage in confessing of Christ (see note b.) and your charity or liberality to the poor brethren, and your constancy against all terrors, and all these Christian actions daily improving, and growing greater and more abundant in you.

20. Notwithstanding I have a few things against thee, because thou sufferest that woman note n Jezebel,or, which calling her self a pro­phetesse doth teach & deceive, for the Ks. MS. reads [...] which calleth her self a prophetesse, to teach, and to seduce my servants to commit fornication, and to eat things sacrificed unto Idols.]

Paraphrase 20. Yet one quarrel I have against you, that you permit that heresie of the Gnosticks that take upon them to understand mysteries beyond all others, to delude some members of your Church, and infuse their false doctrines into them and among others, those foremention'd v. 14. of filthinesse, and communicating in Idol-worships.

21. And I gave her space to repent of her fornications, and she repented not.]

Paraphrase 21. And these filthy here­ticks have not made use of the warning by me given them to repent, but still goe on in their impieties.

22. Behold,I cast her into prison, for the Kings MS. reads [...] I will cast her into a bed, and them that commit adultery with her, into great tribulation, except they repent of their deeds.]

Paraphrase 22. And therefore you may expect that the judgments that shall suddenly fall upon them, and all that join with them, shall be very heavy, if not prevented by their speedy reformation.

23. And I will kill her children with death, and all the Churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.]

Paraphrase 23. And all that are either leaders or followers in this impietie, shall be destroyed, to be an example to all the Christian Churches in the rest of Asia, that these doctrines and practices may be avoided by them, upon sight of my severe visitation upon these; which may assure you all, (you Churches of Asia) that according as you behave your selves, so you may expect to be rewarded by me.

24. But untoyou I say the rest for the Kings MS. reads [...] you, I say, and to the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you none other burthen.

Paraphrase 24. But to the rest of you, those of Thyatira which are not thus guilty, which have not given ear to these se­cret depths of Gnostick villa­ny, to you this acknowledgment and commendation is due, that you are such, that God requires nothing more of you but perseverance, that you hold out untouch'd and untainted, till this judgment comes upon those wicked that are now among you, and till I come to reward your fidelity and constancy.

25. But that which ye have already, hold fastuntil the time when I shal come, [...] till I come.]

Paraphrase 25. But to the rest of you, those of Thyatira which are not thus guilty, which have not given ear to these se­cret depths of Gnostick villa­ny, to you this acknowledgment and commendation is due, that you are such, that God requires nothing more of you but perseverance, that you hold out untouch'd and untainted, till this judgment comes upon those wicked that are now among you, and till I come to reward your fidelity and constancy.

26. And he that overcometh, and keepeth my works unto note o the end, to him will I give power over the Nations,

Paraphrase 26. And they that thus persevere in the perfor­mance of all Christian duties, pure and spotlesse from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotlesse, shall, when the daies of persecution are over, be made use of to pro­pagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall doe successefully and efficaciously over the Eastern Nations.

27. (And he shallfeed [...] rule them with a rod of iron,as the potters ves­sels are broken to­gether [...] and as the vessels of a pot­ter shall they be broken to shivers)as I also [...] even as I received of my Father:

Paraphrase 27. And they that thus persevere in the persor­mance of all Christian duties, pure and spotlesse from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotlesse, shall, when the daies of persecution are over, be made use of to pro­pagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall doe successefully and efficaciously over the Eastern Nations.

28. And I will give him the morning star.]

Paraphrase 28. And they that thus persevere in the persor­mance of all Christian duties, pure and spotlesse from all these abominable heretical mixtures, they that hold out against all persecutions and temptations, firm and spotlesse, shall, when the daies of persecution are over, be made use of to pro­pagate the Gospel to the Nations, convert the Gentile idolaters to the faith, and become Bishops of other Churches. And this they shall doe successefully and efficaciously over the Eastern Nations.

29. He that hath an ear let him hear what the Spirit s3aith unto the Churches.

Annotations on the Revelations. Chap. II.

a [...] V. 2. Say they are Apostles] Who these Pseud-A­postles were that this Church of Ephesus had tried and found lyars, may perhaps be reasonably affirmed out of the stories of those times. Gaius in Eusebius l. 3. c. [...] sets down the story of Cerinthus the leader of an heresie, that he pretended Revelations, written [...], by some great Apostle, and re­lated [...] prodigious narrations, [...], as shewed him by Angels, and then delivered his doctrines of a temporal kingdom of Christ after the Resurrection, and that men should in Jerusalem live again, and [...], serve lusts and pleasures, and spend the space of a thousand years [...], as in a nuptial festivi­ty. The same doth Dionysius Alexandrinus in his se­cond book [...] set down, speaking of Cerin­thus and his followers and their doctrine, [...], that Christ's kingdom should be an earthly one, and (agreeable to his fansie who was [...], a very carnal man and lover of the body) that it should consist in the satisfy­ing of the panch and lust, [...], in meats, drinks and marriages, and to that purpose (that there might be the more plenty of these) [...], in feasts, and sacrifices, and killing of beasts or victims. And Irenaeus lib. 1. goes farther, mentioning some [...], doctrines of filthinesse not fit to be named, which he taught his disciples. And this, it seems, in Asia, and 'tis very probable in Ephesus it self, of which we now speak. For that John after his return from banishment lived there, we find affirmed by Clemens in his narra­tion of him transcribed by Eusebius, Eccl. Hist. l. 3. c. [...]. And that he going into a Bath on a time, and finding Cerinthus to be there, leaped back, and went out, not enduring to be under the same roof with him, for fear, as he said, that it should fall, when such an e­nemy of Christianity as Cerinthus was in it, is the af­firmation of Irenaeus, l. 3. out of a tradition of Poly­carp: see Euseb. l. 3. c. [...]. And two circumstances more to our present purpose will be observable in that Author: First, that the Nicolaitans here mentio­ned to be hated by this Church, v. 6. did rise immedi­ately after Cerinthus and his follower [...], ( [...], faith Eusebius) and are therefore set down imme­diately after them in the course of his History, c. [...]. Secondly, that Dionysius Alexandrinus comes to take him in, in his discourse on occasion of this very book, the Revelation, [...], faithl. 3. c. [...] Eusebius, having expounded some parts of the Revelation out of an an­tient tradition. Whether this were the place of the Re­velation which he so expounded, I cannot affirm; but of this I am sure, that he and his followers, pretending to have received their Revelations from some prime Apostle, and affirming the prodigies he spake of to be shewed him by Angels, may well be said to say they are Apostles (that is, to have commission from heaven for their doctrines) when assuredly they were not such. And that the Church of Ephesus was not deceived by him, but found out and rejected his errors, appears by S. John avoiding him in that place, as one that was so known an enemy of the truth, that he speaks to all that were with him, [...], &c. Let us not come near this vile person; which is an interpretation of the [...] here in this verse, [...] their not enduring these vile carnal Gospellers, but separating from them.

b Note: [...] V. 4. Hast left thy first love] The phrase [...] is to be rendred, thou hast remit­ted, or abated, thy first love; for so [...] signifies (be­ing applied to things of this nature) remission of de­grees of any thing, as that is contrary to intension of them. Master Brightman's fansie on the word is very observable (and from thence it will be easie to judge of the solidity of the grounds on which he proceeds in his interpretations).Persp [...]cu [...]m est consult [...] delegisse spi­rit [...]m has Ecclesi [...] quae vel ipsis no minibus tan­quam in scri­ptis quibus­dam in f [...]en­te notis totā suam condi­tionem indi­carent, p. 20. Every one of the Churches, saith he, hath such a name given it as will declare its whole condition, as it were by marks written in the fore­head. Thus, saith he, [...], thou hast remitted, doth sufficiently teach what theSatis decet quid Spiritu [...] in ha [...] ur [...]e spectavit, ni­mi [...]um [...] tanquam [...] omis­sionem, &c. Ib. Spirit considered in this city, viz. that 'twas Ephesus, as it were [...], omissi­on, &c. from whence he presently gathers that by Ephe­sus is meant the whole Primitive Church till Constan­tine's daies. Thus pitifully slight are the marks and characters by which he passeth his judgment, and on which he founds his interpretations. For besides that Ephesus is the name of a city and Church known in the Scripture, and doth as punctually signifie that, and nothing but that, as London signifies London, (and it may be as reasonable to say that the Epistle of Paul to the Ephesians had a particular aspect on the whole Church till Constantine, as that this part of S. Johns Epistle to the Angel of the Church of Ephesus be­longs to it) the allusion of aphecas, (for that is the word, [...]) to Ephesus, is as remote in found as one could well imagine; but then in signification much more, [...] signifying desire or appetite, but [...] remission or loosing. Now for the other part of this phrase, [...] [...], 'tis here not the love or care of the Bishop toward the flock, as Master Brightman would have it, but the great love toward Christ, which first was in them (not their first love as that signifies the object of it, Christ; for the leaving or utter forsa­king of him were not reconcileable with the other com­mendations which are here given of them, particular­ly, the [...], thou hast patience, at the present, thou perseverest still in the Christian faith: but it is) their first zeal and fervency of love toward Christ (see Mat. 24. 12.) which it seems was in processe of time much remitted in the Christians of that Church. This love, when it is perfect, casteth out fear; he that hath it, will make no scruple to die, or undergo any danger for Christ: And thus had this Church formerly behaved themselves toward Christ, [...] [...] v. 3. they had endured, and pass'd through diffi­culties, and not fainted. But now it seems they were fallen into a great and dangerous remissenesse in this particular; of which therefore if they repent not, they are threatned with removal of their Candlestick. What this remissenesse was, may perhaps be guess'd by what we see prophesied of by Christ, Mat. 24 12. & by what we finde affirmed of the Gnosticks (and among them of a famous leader, Basilides) who, we know by S. Pauls Epistles, had crept at that time into the Churches, particularly into that of Ephesus. Now of their ma­ny doctrines and opinions, this one is by Eusebius (and before him by Origen l. 6. contra Cels.) distinctly men­tioned 1. 4. c. [...], that it was an indifferent thing, and no sin to eat things offered to Idols, and confidently to abjure the faith in times of persecution. This is clearly, though sarcastically, set down byTom. 4. Lucian, or whoso­ever was the writer of Philopatris, scoffing at the Chri­stians of his time, under the persecuter Trajane, in that Dialogue. There Triephon, that goes for the Christian, first indeavours to convert Critias to his religion: and as in that Dialogue it appears that the Christians talk'd much of the approach of [...] p. 481. ruine to the Romane Armie and greatnesse (which might make Triephon so well pleased with his profession, and so forward to invite others to it, as to a party that would soon be very prosperous) so at length in the [Page 873] close of the Dialogue, when Cleolaus brings them news of the Romans good successes in Persia, and Assyria; and Aegypt, and Scythia, which fell out about the fifteenth of Trajane, then Triephon would speak no more of Christianity, but, as an Apostate or desertor, betakes himself to the [...], pag. 487. unkno [...] God at Athens, and joines with Critias in that worship, as that which was likely to yield him most safety, and then laughs at the Christians, and gives them leave to say what they please, flatter themselves with their imaginarie hopes; but [...], in the Proverbial speech, he considers them not, looks no more after them. To this also the Emperor Adrian's Epistle seems to refer, which is set down byIn Satur­ning. Vopiscus out of Phlegon, where speaking of the great levity of Aegypt (in reference, I suppose, to these heretical Christians in those parts, followers of Simon Magus, Basilides, &c. whom, un­der the title of Samaritae, he distinguishes from Chri­stians) that it wasLevis, pendula, & ad omniae famae momenta volitans. light, pendulous, flying from one side to the other upon every slight report; he after expresseth it distinctly, Illiqui S [...]rapim colunt Chri­stiani sunt, & devoti sunt Se­rapt qui se Christi Episcopos dicunt. Those that worship Serapis are Christi­ans, and those who call themselves Bi­shops of Christ are devoted to Serapis: and again,Ipseille Patriarcha cùm in Aegyptum venerit ab aliis Sera­pidem adorare, ab aliis cogitur Christum. The very Patriarch, (that is, either some High priest of the Jewes, or some Gnostick Pseudo-Patriarch of Alexandria, or some venerable grave man a­mong them) when he comes into Aegypt, is by some (that is, by the heathen officers) forced to worship Se­rapis, for fear of persecution from them, and by others (that is, the Christians) to worship Christ. Adding in fine, thatVnus illis Deus est, hunc Christiani, hunc Jadaei, hunc omnes venerantur & Gentes. they have one God, whom Christians, and Jews, and all, even the Gentiles, worship. This doctrine of the Gnosticks had, it seems, gotten into other Churches; for to it the Apostle distinctly speaks (at least as far as belongs to the first part of it, which gene­rally was attended with the other, the eating of Idol-sacrifices being designed by them to avoid the persecu­tion of the Pagans, as well as the other of renouncing the faith was to avoid the persecution of the Jews) [...] Cor. [...] 8. 1. and thereupon it is that he speaks of [...] knowledge so much, v. 1, 2. 7, 10, 11. and opposes to [...] [...], [...] charity or love, v. 1. this love of Christ, the thing which now we speak of, and bid them take heed how they use their [...], [...] the Christian liberty, upon which they grounded the indifferency of doing thus. And [...] this ground, and in this sense of loving the Lord Jesus Christ, it is, I suppose, that ch. 16. 21. he pronounceth anathema in the highest degree against him that loves not our Lord Jesus Christ, [...] viz. [...] him that renounces him in time of temptation. For as for want of inward love, not express'd in some such scandalous act, that cannot come under the Churches censure, nor be fit matter for an anathema. And so Phil. 3. 18. he mentions them under the title of the enemies of the crosse of Christ (mentioned also by Polycarp in his Epistle to them, [...] p. 23.) that is, those that were not at all for the suffering of persecution for the faith, (the other part of that doctrine of theirs) whose end, saith he, [...] is destruction, their God their belly, (by which they are again described Rom. 16. 18.) minding earthly things, (and, it seems, nothing else) and therefore would not lose any of them for the profession of Christ. And in many passages in the Epistle to the Ephesians, it ap­pears, by his fortifying them against the deceits of these Gnosticks, that they were a creeping into that Church also. And particularly c. 5. where not only the prohibition of all the [...], and the [...], all that abominable filthinesse, was by the Apostle set down on purpose, in opposition to the do­ctrine and practice of the Gnosticks, v. 3, 4, 5, 6. (as appears by the [...], [...] let no man deceive you with vain words, perswading you, as the Gnosticks did, that this was part of Christian liberty, and but an indifferent thing also) but particularly his close of salutation to all those that love the Lord Jesus [...], [...] so as not to be corrupted by any of the baits and seductions of those evil times, in opposition, as I suppose, to the Gnosticks in two particulars; both in the [...], incorruption or purity, contrary to their filthy doctrines and practices called [...] cor­ruptions, and in that fervent sincere love of Christ which they wanted, [...] being, as he saith, lovers of lusts more then lovers of God, 2. Tim. 3. 4. And so again in his commanding them to walk in love, c. 5. v. 2. which he expresses by the example of Christs love, which made him sacrifice his life for us, by that means shew­ing what love it was that needed stirring up in them, even that which the Gnosticks profess'd to have none of, and which here, through their infusions, the Ephe­sians are said much to have remitted, viz. that sincere love to Christ ( [...], [...] love without hypo­crisie, commended to the Romans, c. 12. 9. in reflex­ion on the Gnosticks also among them, as many other passages in the latter part of that Epistle, ch. 13. 1. in respect of their doctrines of liberty, and v. 13. of their luxury and uncleannesse) which would make them that have it perfectly, to lay down, that is, venture their lives for Christ, and put off all fear of persecuti­on. According to which it is that S. John, in his first Epistle, defining that perfect love to Christ which is required of us, [...] saith, that it consists in having [...], confidence and courage to confesse Christ in the day of Judgment, that is, when by so do­ing we come to be accused before, or condemned by persecutors to death it self, and that again it casts out fear, v. 18. and that this is necessary to that confessing of Christ, v. 15. of which the same thing is there af­firmed (viz. that he that doth so, abideth in God, and God in him) which is affirmed of continuing in love, v. 16. which place, as it was meant by the Apostle directly against this doctrine of the Gnosticks, concer­ning the lawfulnesse and indifferentnesse of not suffering for Christ, and abjuring him in case of persecution and is so made use of by Tertullian against these very men, Adv. Gnost. c. 12. and De fuga in persecutione c. 9. so was it by that Apostle directly designed to these A­siaticks, who were his care or charge ( [...], that is, in Asia, [...], saith Eusebius l. 3. c. [...] and that he died in this Ephesus, the principal part of this his charge, see theEuseb. l. 3. [...] Epistle of Polycrates then Bishop there) that Epistle of his being address'd as a defen­sative against the Gnosticks that were creeping in a­mong them. And so was S. Peters also to the same Asi­aticks, who from the point of uncleannesse, and contem­ning of superiours, which were two parts of the Gno­sticks character, 1 Pet. 2. 12, 13. proceeds to this of suffering for Christ v. 19, &c. and c. 3. 15, 17. and 4. 16. the disliking of which, and not thinking them­selves obliged to it, was another part: and so 2 Pet. 2. where he describes these very hereticks, [...] false teachers, bringing in villanous base heresies, v. 1, 3. and which he foretells them [...] should come among them, [...] he saith they are [...], such as deny and renounce the Lord that bought them, that is, deny (hrist in time of perse­cution, counting that an indifferent thing, and thinking themselves Christians for all this, (for otherwise they would have been censured by the Apostles as more then false teachers, perfect Apostates, and not hereticks on­ly) and making it one of their [...] or doctrines of liberty which they laboured to bring into the Church. The same is said of them again, Jude 4. [...] &c. [...] [...], there are certain men crept in—ungodly men, turning the grace of God into lasciviousnesse, which is clearly spoken of the Gnosticks and their followers, [...] [Page 874] [...],&c. that deny and renounce our only Master and Lord Jesus Christ. The very same is noted of these Gnosticks in the Epistle to the Galatians, c. 6. 12. who would make them to be circumcised only [...], [...] that they might not be per­secuted for the crosse of Christ, that is, by the Jews. And accordingly this doctrine and practice of the Gno­sticks was so taken up by the other following hereticks of those first times, that Eusebius speaking of some of the confuters of Montanus, and the [...] the hereticks about Phrygia, and setting down the words of a principal one of them, he saith first, that he had a combat with some of them in that very Church of Galatia; and then among other things he observes of them, that when all other Christians were persecuted either by Jews or Heathens, not one of them either [...] or [...],l. 5. c. 15. was persecuted by the Jews or killed by the Heathens. Which was a special intimation of this [...] of com­pliance among these hereticks and all that sprang from them. To the same pertains again that of the He­brews, c. 10. 25. who forsook the assemblies, and that sure for fear of persecutions; and there they are said [...], [...] to draw back, (in opposition to the just mans living by faith) v. 38. and so have need of [...] patience, perseverance, v. 36. and are exhorted to take heed of apostasie, c. 3. 12. By all this it is clear what is meant by the Ephesians remitting their first love, that is, receiving some infusions of this Gnostick doctrine, which consisted in an opposition to Christ's doctrine of confessing the truth, especially before per­secuters of it, [...] (and is express'd by [...] and [...] cowardise and unfaithfullnesse, Rev. 21. 8. attended there with all the filthy practices of the Gnosticks) in a [...], [...] or couragious espousing of his cause; which courage having formerly been in this Church, was now remitted, not only through some weaknesse, but, it seems, by imbibing this doctrine, which made it an [...], or indifferent thing even to forswear Christ, rather then die for him: and yet did these conceive themselves to continue Christians for all this, and so indeed were, so farre as believing in Christ, but they were not so farre advanced as to that greater pitch of love that express'd it self in confessing him when that doctrine was persecuted among men. To this I con­ceive S. Paul referres, when in the qualification of the [...], [...] Tit. 2. 2. he adds not only [...], healthy or sound in the faith, in opposition to heretical doctrines of those times, but also [...] and [...], in love and patience, in opposition to the practices of these Gnosticks, who did not love Christ so well as to persevere in confessing him, or to suffer any thing for him. What is thus observed of the Gnosticks doctrine and infusions against confessing in time of per­secution, is byhaer. 19. 53. Epiphanius affirmed also of one of Elxai in the 6th of Trajans's reign, who, saith he, af­firmed it to be no sin to abjure the faith in time of per­secution, so it were retained in the heart. From these saith he, came the Helkesaitae in after-times, mention'd not only by Epiphanius, but also by Eusebius Hist. l. 6. c. [...]. out of Origen upon Psal. 82. who sets it down for one of their doctrines, [...] These words may be more probably read thus, [...] and ha­ving confest with his mouth he shall deny in time of distresse [...], that it is an indifferent thing to deny Christ: that he that thinks aright, may in time of distresse deny with the tongue, so he doe not with the heart. The same is also by Tertullian in Scorpia­co affirmed of Prodicus and the Adamites, Nonesse palam confitendum Christum, nec pro eo subeundum martyrium, that Christ must not be openly confes'd, nor martyrdome suffered for him.

c Note: [...] V. 6. Deeds of the Nicolaitans] This Church of Ephesus, though infected with one doctrine of the Gno­sticks, (see Note b.) was not, it seems, in any conside­rable manner defiled with their other carnal infusion, against which S. Paul had fortified them, Ephes. 5. 3, 11, 12. and this is here express'd by the Spirits testi­mony of them, that they hate the deeds of the Nicolai­tans. Who these Nicolaitans were, may appear by Eusebius Eccl. Hist. [...] 3. c. 29. out of Climens Alex. l. 3. Strom. thus Nicolas the Deacon mention'd in the Acts, having a beautifull wife, was by the Apostles (after Christs ascension) reproached and upbraided that he was jealous of her, whereupon he brought out his wife before all men, and gave any that would leave to marry her, saying, that this was agreeable to that saying, [...], that men ought to abuse the flesh. The same is affirmed by Irenaeus l. r. c. 27. Others which followed him, and laid hold of this action and speech of his [...], sim­ply and without examination of the meaning of it, [...], saith Clemens, commit all kinde of filthinesse upon this score, without any kinde of shame. This speech used by Nicolas, and so abused by his fol­lowers, is by Eusebius said to be the saying of Mat­thias, [...], that we must fight with the flesh and abuse it, [...], and not allowing it any thing for pleasure, [...], encrease the soul by faith and Christian knowledge. And this, saith he, was Nicolas's meaning in the use of those words; and his bringing forth his wife, of whom he was said to be jealous, was, saith he, [...], a disdaining of all that carnal pleasure or desire, [...], a containing from those pleasures that are so desired by men. An argument of the truth of which, saith he, was this, that he never used any other woman but his wife; and having children by her, they all remained perpetual virgins. Which re­lation of his concerning the person of Nicolas, be it true or no, 'tis yet clear that his followers, which are by Eusebius said [...], to enter on his heresie, and here are called [...] Nicolaitans, were guilty of all abominable, shamelesse unclean­nesse, and called that the abusing of the flesh, and so made a Christian duty of the most abominable sin, and put off all shame and reverence in the acting of it.

d Note: [...] V. 8. Church in Smyrna] The strangenesse of Mr. Brightman's interpretations will here again appear, so farre from being the speaking of God by him (as he pretends) that it is manifest that any thing that any mans phansie could represent to him, (or incline him to wish that it were the meaning of a part of this pro­phecie) might as commodiously be affix'd to it, as that to which 'tis here applied. For first, saith he, it must observed that Smyrna is northward from Ephe­sus, and Pergamus from Smyrna, and thence he con­cludes that this order similem Ecclesiae progressum proculdubio monstrat, doth without all doubt shew the like progresse of the Church, still farther from the sun, the fountain of light, that is, from the first puri­ty to greater darknesse, till at last it comes to Pergamus, the utmost Northern point, and then turns back again toward the South. What the progresse of the Church hath been, from greater to lesser purity, need not be disputed; but that any such degeneration was noted by the situation of Smyrna toward Ephesus is so farre from being proculdubio, farre from all doubt, that 'tis certainly a fansie of the writers own brain, without all ground imaginable in this vision, which doth not at all take notice of this situation, or descend in the least degree to such minute considerations. After this, his second observation is, that Smyrna signifies myrrhe, and that sweet and gratefull to God: which being so contrary to the former observation of degeneration to greater impurity, noted thereby, it may well be ex­pected that the artifice of accommodating it to his pur­pose must be very strange; and so it is: for, saith he, [Page 875] Externâ quidem specie deformior est, nullo legiti­mae politiae ornatu splen­dida. quà ratione septen­trionalis recessus illi conve­nit; piorum tamen ardens studium, qui pro veritate fortissimè propugnabant in illo misero squallore, ex­citabat Deo suavissimum odorem, f. 28. Though in the outward shew that Church was more deformed then the other, wanting the splendor and ornament of the due polity, or Church-government, in which respect the Northern situation agrees to it; yet the ar­dent love of the godly, who valiantly con­tended for the truth in that state of defor­mity, raised up to God a most sweet savour. Thus easy is it for a licentious fansie to transform any thing into any thing, even into the most contrary shape, to make the sweet myrrhe denote the most ungratefull, corrupt state of the Church, because, forsooth, there were some in it sweet and gratefull. But I demand, Were those pious defenders of the truth denoted by Smyrna, or not? If they were, then was it most unjust to affirm that the degeneration from the primitive puri­ty was noted by it: if they were not, then is it a grosse deceit to render this reason of this denomination; the same directly as if he should say, that the Church of that age which he referres to was impute and cor­rupt, and that was expresly signified by the name, which signifies the greatest purity and acceptablenesse to God.

e Note: [...] V. 9. Say they are Jewes] Those that here are said to say that they are Jewes, when they are indeed the Synagogue of Satan, might probably enough be thought the followers of Helxai in Epiphanius haer. 19. of whom he saith that he was a Jew by birth, and of Jewish opinions, and join'd himself to the Here­ticks of that party, but did not live according to the Law. But because this Helxai was of a later beginning then the matter and persons spoken of in this prophe­cie seem to be, and because such men as he, when they did arise, (I mean, Hereticks of all sorts, in those times) did join together in that great heresie of the Gnosticks, we must not fasten this part of this Vision upon any such inconsiderable person as Helxai, but re­solve that the men here spoken of are directly the Gno­sticks, who, that they might not be persecuted by the Jewes, made men circumcise themselves, which was di­rectly the pretending that they were as good Jewes as any, Circumcision being a mark of the Proselytes of justice, and supposing the observation of the whole Law (of these see Gal. 6. 12. and Note b. on this Chap­ter) but were not really observers of the Mosaical Law, Gal. 6. 3. [...] &c. [...], for they doe not themselves keep the Law (perhaps were not themselves circumcised; for the [...] may be­long to the whole complexum [...], and not to [...] only, thus, they that make others to be circumcised, are not circumcised them­selves, doe not themselves keep the Law) but only doe [...], [...] as he there saith, make a fair appearance, make advantage to themselves, to avoid the sury of the Jewish zelots, by causing others to be circumci­sed. And of these it is that Ignatius speaks Ep. ad Philadelph. when he warns them not to learn Judaisme [...], of those that are not circumcised. Now why these that thus pretend to be Jewes are here cal­led the synagogue of Satan, is clear, viz. because their heresie was made up of all filthinesse and abomi­nable carnality, which is intimated in many places of the Scripture by [...], &c. all words to de­note these defiled practices of theirs; and set down di­stinctly by Epiphanius and others, but are too unsavo­ry to be here described. How commodiously these are by M. Brightman affirmed to be the Arians, pretending to be the purest Christians, when they are not, (repre­senting the purest Christians by the Jewes, which were their greatest enemies and persecuters) I shall not here endeavour to examine.

f Note: [...] V. 10.Cast some of you into prison] This persecu­tion here foretold seems to have fallen out in the time of the joint reign of Marcus Aurelius Verus, common­ly called Philosophus, and Lucius Verus his brother, assumed by him into the Empire anno 161. who reig­ned near twe [...]y years. In his time (as it appears by Eusebius l. 4. c. [...] and the Epistle of the Church of Smyrna there) [...], very great persecutions disturbed Asia. Of this perse­cution 'tis remarkable that it fell very heavy on this Church of Smyrna, and that Polycarpus was martyr'd in it, being till that time (at the age of 86.) Bishop of this Church, which therefore wrote a full narration of it to the other Churches in that famous Epistle of theirs recorded by Eusebius, and set out lately at London by the Archbishop of Armagh. Before him many others were martyred [...], with all kind of punishments and tortures, set down to the life in that Epistle. But of Polycarpus the story is most large, and may there be viewed, out of which three things only I shall mention, in order to the expli­cating of this place: first, That he himself received a Vision a little before it, and saw in his sleep his pillow whereon he lay on a suddain set on fire and consumed, and as soon as he waked, told those which were near him, that he should [...], be burnt for Christ, which signifies this martyrdome of this Angel of the Church of Smyrna (this [...], as the persecuters called him, the doctor of Asia, the father of the Christians) to have been so considerable a passage of the Divine oeconomy, that it was thought fit to be matter of a Vi­sion to him, and so might also well be to S. John at this time: And not only this in a dream, but, as he was a going to the stake, a voice was heard by many by­standers, coming from heaven, [...], Polycarpus, be strong and valiant. The second thing is, That this death of his was the quenching of those flames, the ending of that Emperors persecution against the Christians, who [...], saith the Epistle, he did as 'twere seal up by his martyrdome, and so give a conclusion to, the persecution: which, I suppose, is the meaning of the time of ten daies here set down for the affliction, [...] noting some determinate (not very long) time in that Princes reign, wherein it should last, and then be quieted again. The third thing is, That not only upon Polycarpus, but upon many others, (parti­cularly on Germanicus) great perswasions were used by the Heathens to make them renounce their faith and save their lives, [...] which is the meaning of the [...], that you may be tempted: and although some (as Quintus a Phrygian) were overcome with these temptations, [...], &c. yet great multitudes continued constant and faithfull unto death, and so were rewarded with this crown of life, that is, the honour of Martyrdome first, and then the blisse.

g Note: [...] V. 12. Pergamus] That by Pergamus is here meant the Christian Church from Gratian, An. Chr. 380. to the year 1300. is the phansie of Mr. Brightman, somewhat about the proportion of the rest of his inter­pretations. For, for this his only ground of affirming is, that Smyrna was distant from Ephesus but 320 fur­longs, but Pergamus from Smyrna a greater space, a­bout 540 furlongs. But to see how fansie rules this in­terpreter, and not any rule of proportion. For suppo­sing that these distances of these cities had any mysteri­ous signification in them (whereas they are not so much as taken notice of in the Visions) yet when the 320 furlongs had been set to denote no longer space then from Constantine to Gratian, that is, not above sixty years, what appearance or pretence of reason can there be, that the addition of 220, furlongs to that number, which wants a third part to be double to the former, should improve that 60 into 920 years, which [Page 876] is almost sixteen times as much as that former? But more wonderful it is, that having proceeded by this rule of proportion, wherein 540 furlongs, that is, a­bout 68 English miles, should signifie the space of 900 years, yet afterwards the 80 English miles, whereby Thyatira was distant from Pergamus, should signifie but 220 years: the unproportionablenesse of which being discerned by him,pag. 37 was sure the reason that he there chose to set down that space in English miles, whereas the former had been set down by furlongs, the eighth part of a mile, that so the greater number of those in one place, then of miles in the other, might amuse the Reader, and keep him from taking notice of the unproportionablenesse.

h Note: [...] V. 13. Satans seat] This throne of Satan surely sig­nifies the power of Satan, exercised in their idolatrous worships and sacrifices. Thus, saith Surius, there was a Temple of Diana at Pergamus at this time. And in the Greek [...], where Antipas's Martyr­dome is commemorated, though there be not mention of this Temple, yet there is of the Idol worshippers and their sacrifices, of the Devils ( [...]) that were worshipp'd among them, and did then acknowledge themselves [...], to in­habit and reside in that place, and receive [...], the sacrifices that were brought them, and, in a word, of the [...], the old religion of the Grecians that was amongst them, with which Christianity began now to be Competi­tour. To all this Metaphrastes adds the great bar­barity and profess'd in justice of that place, whose Ci­tizens, saith he, took themselves to be just, and vali­ant, and good, (interpreted it a special piece of vertue) if they did but accuse a Christian, or bring him to his martyrdome. By other Authors it appears that Ae­sculapius had a Temple there, and Andreas Caesareen­sis saith of it, [...], that it was fuller of Idols then all Asia beside.

i Note: [...] Ib. Antipas] The story of Antipas's sufferings in the reign of Domitian is set down compleatly by the Menology April 11. That he was contemporary with the Apostles, ordained Bishop of the (Asiatick) Church about Pergamus, [...] perhaps it shou [...]d be [...], for so after it follows, [...] [...] that in his very old age, [...], he fed and ruled the flock in all godlinesse, and was therefore apprehended by the Idolaters, the Devils that were worshipp'd among them, appearing to them and telling them, that they could not dwell there, nor receive the sacrifices which were brought them, [...], but that they were driven away by Antipas. Hereupon he was carried before the Prefect, who endeavoured to perswade him [...], that the old religion of the Gentiles was more venerable, that Christianity was but [...], newly sprang, received by few, and so not so venerable as the Grecian worship. To which he opposed the story of Cain, and in him the antiqui­quity of impiety, Which yet sure, said he, was not fit for godly men to set before them for an example. Whereby the Prefect being enraged put him into a bra­zen bull, [...], wherein praising the mercy and power of God, and giving him thanks [...], for what he was thought worthy to suffer for him, &c. he was there scalded to death; and to him this inscription is set in a distich,

[...],

Thou art, O Antipas, set to wrestle with a bull, which could scald, but was not able to gore thee. As for Mr. Brightman's wanton phansie of this nameVecatur Antipas non fecto sed ve re nomine, quad tamen toi penè literis & syllabis Martyres [...] temporis declares fore Antipapas. f. 23. Anti­pas, that it doth denote that the Martyrs of that age, to which he refers that part of the Vision, should be An­tipapae, or Antipopes, it is too vain to be seriously re­peated or considered.

k Note: [...] V. 17. Hidden Manna] Manna, that bread that came down from heaven among the Israelites, was so called from [...], praeparavit, [...], bread ready to eat, sent down to them from heaven, in the phrase of the Book of Wisdome. By this may fitly be denoted all the inward comfort and refreshment and sustenance of souls which God affords Christians in this life, the things which God hath prepared for them that love him, 1 Cor. 2. 9. and particularly the inward joy that ariseth from the practice of Christian vertues, which carry with them a blessednesse in this life, espe­cially of confessing and suffering for Christ; and that is here said to be bestowed upon the Conquerour, that is, on him that holds out, falls not away to eating of the Idol-feasts, which they that did, and by that means promised themselves advantage and safety, are said by Eusebius (speaking of those times) to have failed of those very advantages they looked for, being put to death by the persecutors under pretence of some o­ther cause, as guiltie of homicide, &c. and so to have perished without all comfort or hope, of which the faithfull Confessors were so full. A notable testimony we have of this in Eusebius l. 5. c. 1. [...], &c. there was a strange dis­posal of divine providence observable at that time (speaking of Polycarp's Martyrdome:) For they that, when they were apprehended, denied Christ, were yet im­prisoned as Christians, and there kept as murtherers and abominable persons, and so were doubly miserable above others, whose afflictions were alleviated, saith he, by the joy of suffering for Christ, by the hope of Gods promises, by their love to Christ, and the Spirit of the Father; which all together make up the Manna here spoken of. And this is fitly here called [...] hidden or secret, because it is enjoyed in the heart of the Christian only.

l Note: [...] Ib. White stone] [...] signifies properly calculus, a stone, such as they used in popular Judicatures or Elections, the custome being to give their votes in either of these by such stones. These were either white or black; the white was a token of absolution or appro­bation, the black of condemnation or rejection. Agree­ably hereunto, as there were Judges in the Agones, so there were calculi too, by which the Victors reward was assigned to him, a white stone noting it, and the Victors name with the value of the prize written on it. That these are here referred to, appears by the phrase, [...], to him that overcometh will I give, noting that reward which the [...] did ad­judge to them whom they approved of, viz. to the [...] or [...], approved and conquerours, as it is in the Oracle,

[...]
[...]

Christ will be sure to give them their due rewards, and will crown those that are approved. Accordingly the Roman Caesars in their games, which were in some kind imitations of the Grecians, had their tesserae lig­neae, which they threw among the people, with the name of Corn, or Plate, or Servants, or Garments written on them, which being caught by any, and car­ried to such an Officer, brought him that, whatsoever it was, which was written on it. And so Aristides the Orator saith, he received [...] from Aesculapius. See Canter. Novar. Lect. l. 5. c. 21. And this re­ward is here said to be a new name, [...] that is, the name of Christ on this white stone, noting the reward of per­severance in Christianity to belong to him of whom 'tis here said, [...] that 'tis an honour and dignity that no man can judge the advantages of but he that hath re­ceived it; as amongst us, he that draws in a Lotterie [Page 877] hath in the paper (answerable to the [...] here) which he draws the name of the prize which belongs to him, and that he so draws, that no man but himself knows what it is. Thus c. 19. 12. speaking of Christ's victo­ry over his enemies by bringing some to Christianity, and destroying others, it is first said, that he hath ma­ny crowns upon his head, [...] each of those being a testimo­ny of a victory over some kingdom: and then to the same purpose it follows, he hath a name that no man knows but himself, that is, such a [...], or white stone, or counter, on which his name is written, by which he is to receive his reward, which according to this custome here may be looked on and seen by him­self, but by no body else without his permission. And what that reward was, is after set down in that place, v. 16. (under the title of his name) to be King of Kings, &c. that is, for the Princes of the world to be conver­ted to Christianity.

m Note: [...] V. 18. Thyatira] That Thyatira is the name of a City then in being really, appears from Act. 16. 14. As for Mr. Brightman's fansie that the word is [...] a young or new-born daughter, and so notes the growing piety of the Church from the year 1300 to 1520, which, saith he, as a young child, grows till it comes to perfection; this may go in the number of his profound inventions, of which he would perswade the Readers that they are the dictates of the holy Ghost, which was somewhat necessary to be pretended, there being so little shew of sense or reason in them.

n Note: [...] V. 20. Jezabel] The heresie of the Gnosticks is here described by Jezabel, and the destruction thereof here set down v. 22. It began in Simon Magus: see Euseb. l. 2. c. [...]. He, saith he, seeing Philip's miracles, and pretending faith in Christ, so far as to obtain Ba­ptisme from him, set up [...], a most pol­luted abominable heresie. Then c. [...]. he did many magical miracles by help of the Devil's working in him, and was counted a God in Rome in Claudius's time, and was generally worshipp'd by the Samaritans, and by some few [...] in other nations (whe­ther Judaea or Galilee, or in other places where the Jews were dispersed) [...] as a chief, or first, or prime God. This was the meaning of [...] (as the antient MSS. have it, see Act. 8. 10.) [...], the power of God, called the great power, that is, the supreme Divine power, (see 2 Thess. 2. 4.) To him was joined a famous whore of Tyre, and she was styled his [...], his first conception. Now those that followed this Sect of his, saith he, [...], &c. pretending the Christian Re­ligion, so famous for temperance and purity of life, thinking to keep free from idolatry, which by receiving Christianity they had forsaken, by the treachery of his heresie were brought to it again, [...], falling down before images and pictures of Simon and Helena, and doing them worship with incense and sacrifices, &c. As for the [...] the more secret and mysterious practices of these men, they are such, saith he, [...], that he that first hears them will be amazed, or, as they themselves speak ( [...]) strucken into astonishment, the things which are practised among them being so full ( [...]) of true horror, and ecstasie, and mad­nesse, [...], that not only they cannot be delivered in writing, but even that they can­not be spoken by any sober men for the excesse of filthy­nesse, and actions not to be uttered (see Eph. 5. 12.) for, as he concludes, [...], Whatsoever can be thought on as more abominable then all uncleannesse, that is much exceeded and overcome by this detestable heresie of men which deceive and defile miserable wo­men, laden with all kinds of sins. Which is the very phrase by which they are express'd 2 Tim. 3. 6. Of these again we have the same Author speaking in A­drian's time, l. 4. c. [...], that the Devil in stead of per­secutions used other engines against Christianity or the Church, [...], wicked men and sor­cerers, [...], the instruments of destroying souls, and ministers of corruption or perdition, who, being [...] and [...], sorcerers and deceivers, [...], and being called Chri­stians, and so conceived to have entertained and to teach those doctrines, [...], lead those Christians that are insnared by them into the abysse, or depth, of perdi­tion, and withal deterre all that have not received the faith from embracing it, by seeing what such men, that are called Christians, practise. A next successor of this Simon, or that took up his heresie and improved it, was Menander, of whom Eusebius relates the story, l. 3. c. [...]. as we have elsewhere set it down; and his conclusion is, that 'twas the Devils designe [...], by these sorcerers, preten­ding to be Christians, to defame the mystery of god­linesse, and so root out the Christian doctrines of the Church, of the immortality of the soul, and resurre­ction of the dead. After these came into the Church al­so Cerinthus (see Euseb. l. 3. c. [...].) as great a preten­der to authority, revelations by Angels, working of mi­racles, and withall as great an instrument to Satan, in advancing of lusts and Idol-worships, as any. Adde unto these the Nicolaitans, formerly described at large Note c. (see Eusebius l. 3. c. [...].) and then Saturni­nus and Basilides, which divided Menander's heresie, or improved his beginnings, between them, and set up, one in Syria, and the other in Aegypt, [...] schools of impious heresies (see Eu­sebius l. 4. c. [...].) and contemporary to them Carpoora­tes (see Euseb. l. 4. c. [...].) the father of another sort of the Gnosticks who surpassed all the former, bringing into publick Simon's sorceries, and professing, by way of acknowledg'd doctrine, the practice of all uncleannes­ses, as necessary to all that would arrive to the perfecti­on of their [...], or religion, and that there was no other way to escape the [...], earthly rulers, as they called them, but by paying them their dues by this [...], doing such things as are not to be spoken. And these, saith he, the Devil used for mini­sters, when persecution was at an end, to deceive and se­duce some, [...], and miserably to captivate, or emancipate, them to per­dition, and to give the Gentiles that believed not [...], much matter of reproach against the word of God, the fame of these be­ing spread every where to the reproach of Christians. These particulars set down by Eusebius thus by way of story, but very much more by Irenaeus, Epipha­nius and Tertullian, that have written against these Hereticks ex proposito, may suffice to give light to the interpretation of this part of the Vision. As for the destruction of these, though in one place Eusebi­us say that some of the spawn and followers of them remained until his time (and though it be clear by Tertullian's books against the Gnosticks, that some of these Hereticks continued some space in the Church) yet [Page 878] in another place he saith that they were suddenly and remarkably extinguished and brought to no­thing, that is, very much brought down by the hand of God upon them. Now this heresie of the Gno­sticks, having not any one acknowledged author whose name it owns, but being a colluvies of all the Heresies then abroad, made up of Simon Magus, Menander, Basilides, Carpocrates, Corinthus, and the rest, is de­scribed in this Book by several names of the most odi­ous persons in the Old Testament, which arrogated much to themselves. [...] Thus before 'tis called the do­ctrine of Balaam, as also by S. Peter and S. Jude; and now here described by Jezabel, that is, a proud, im­perious, painted woman, persecuter of the Prophet Eliah, very zealous for Idolatry, guilty of the blood of Naboth, and so full of all abominable wickednesse, (which is a fit character of their doctrine and practi­ces) and this person moreover supposed to arrogate to her self (that which Jezabel did not) the honour and title of a Prophetesse, that is, pretending to divinity and revelation from God, a deep mysterious under­standing of Scripture, [...] and the [...] depths of God, 1 Cor. 2. 10. beyond all others, and from thence grounding the particular matters of this heresie (though they were indeed but the [...] depths of Sa­tan, [...] v. 24.) and calling it [...] knowledge, as pre­tending all the followers of this heresie to be prime special Christians of great perfection, for to such onely is that title applied by Clemens Alexand. 'Tis true in­deed that Epiphanius (and out of him others) referres this title of Jezabel to those women-hereticks which followed Montanus, and took upon them to be Pro­phetesses, about Commodus's reign, Priscilla, Maxi­milla and Quintilla, under the pretence of Revela­tions spreading many monstrous heresies (of Monta­nius's being the Paraclete) which, saith he, were in this Church of Thyatira not long after S. John's time. But because the Text referres to the known doctrine, and particularly the uncleannesse of the Gnosticks, and because the heresie of the Montanists was not a licen­tious heresie, but rather of too much strictnesse, and thereby seduced Tertullian to it, and lastly, because Helena that went along with Simon Magus was a woman more capable of this title, therefore I cannot adhere to that interpretation. But without defining (that which is somewhat obscure) what City this of Thyatira was (one of that name being placed by Strabo in Mysia, another by Stephanus in Lydia, another by Pliny in Ionia, who also mentions a whole Island of that name) I shall rather interpret the heresie (which is here said to be permitted in that Church) of that known, unclean sink of men, the Gnosticks (described v. 14. in the same manner as here) that so over-run Asia, then leave it to any more uncertain subject to be applied to.

o Note: [...] V. 26. Unto the end] What is here meant by [...], the end, may appear not onely by what hath been oft said of it, that it notes the end of the Jewes Com­monwealth, (see Mat. 24. Note c. d.) but by the pa­rallel phrase that here goes before, [...] [...] until the time wherein I shall come. For that the coming of Christ notes that notable destruction of his enemies, the Jewish crucifiers of Christ, and persecuters of Chri­stians, hath been often shew'd, (see Mat. 24. b.) By comparing of these two phrases together, the sense of this whole passage will be discoverable. To those in this Church of Thyatira, and the other cities under this Metropolis, which had not fallen off to the Gno­stick-heresie, he gives no other counsel for the present, till this time come of destroying the Jewish persecuters and Judaizing Gnosticks, but that they continue as they are, do as they do, hold fast what they have already, ver. 25. And he that shall do so, that is, continue thus constant against all temptations of either sort, the offer of immunity from persecutions on one side, and the carnalities on the other, and so overcome, and keep Christ's works, keep fast to the Faith, till that long ex­pected period, here is an honourable promise made to him, as the reward of this his constancy and perseve­rance; When that end comes, and Gnosticks and Jews be destroyed, and so peace and purity restored to the Church, then these constant Christians shall be employ­ed by Christ to propagate the Gospel to those who have not yet received it: and this is express'd by Christ's giving him power over the Nations, [...] even as he recei­ved of, or from, his Father. For first, it must be ob­served, that those words in the former part of ver. 27. taken out of the second Psalm, must be read in a pa­renthesis, and so the end of v. 26. and the latter part of v. 27. will connect together, thus, To him will I give power over the Nations, [...] even as I received, that is, as I received from my Father. What this signifies, is ap­parent from John 20. 21. As my Father sent me, so send I you. The same commission that Christ had from his Father he gives to his twelve Apostles, that is, authority to govern the Church after him. This au­thority is here the [...] power. [...] And as the Apostles had this power for their time, and some others deriva­tively from them, and those that so derived it may yet be said truly, though not immediately, to have recei­ved it from Christ; so here they that are made Bishops in the Church after the Apostles, receive this power from Christ, and he is truly and properly said to give it them. And as the Apostles power and commis­sion was first to plant, then to govern Churches; so here the power that is promised these persevering Christians of this Church, is to preach the Gospel▪ and propagate it farther then it was yet received, and having conver­ted, then to govern Churches; and these being now made up, not (as before) of Jewes dispersed and their Proselytes, but of Gentile-Idolaters that should now flock in to the Faith of Christ, the converting them, and (having planted Churches) ruling, as Bishops, a­mong them, is that which is here styled [...], power over the Gentiles. And then to these are accommodated those words out of the second Psalm, And he shall feed them (so the Septuagint reads, [...] feed, from the Hebrew [...], from [...] pa­vit, as a pastor feeds his flock, though now the He­brew copies have [...] shall break, from [...] fre­git) with a rod of iron, as the Potters vessels are broken, that is, shall begin with the exercise of Regal (in stead of Pastoral) power, bring some to repentance, and then destroy the rest, and by conjoyning of these two means, (both the instruments of his power, the one of his spiritual power, in subduing souls to the faith, the other of his secular power, in acting vengeance on the rebellious and obdurate) expulse heathenisme, and plant Christianity in the place. For it must be re­membred, first, what is the ground of this figurative expression, feed with a rod of iron, viz. an elegant va­riation from the custome of Pastors; they feed their sheep, and need no more then a rod or staffe to manage their whole flock, but the pastor that comes to feed any heathen nation with the spiritual food of the pure word of God, must come with aids of power, strike their hearts, and powerfully convince them of sin, bring them to contrition, and really destroy those that will not by the preaching of the Gospel be thus con­vinced: This is to feed them with a Scepter, an iron rod, an exercise of Regal rather then pastoral power, a powerful work, first of grace, and then of vengeance, both necessary to reduce an heathen nation to Christi­anity. And secondly, that those words were first to be verified of Christ himself, in subduing the Gentiles to the Faith; and then as his power given him by his Fa­ther, is by him communicated to others, so this pro­phecie is appliable to others also. Thus is the phrase [Page 879] used c. 12. 5. of the Church established at Rome, of which it is there foretold that it shall be very power­ful and efficacious in converting many to the Faith, [...], it shall feed all the Nati­ons, (in a larger manner then here is said of Thyatira, where the [...] all is omitted) that is, propagate the Faith very far. And because this conversion of them to the faith consists in their repentance, and forsaking of their Gentiles-sins, and rendring future obedience to the faith of Christ, and because repentance is in Scri­pture express'd figuratively by breaking and shivering of the heart, Psal. 51. 17. which we ordinarily style contrition, and because that contrition, if it be sincere, excludes all turning again to the forsaken sins, and that cannot better be express'd then by the breaking of a pot or earthen vessel, which when 'tis broken can by no art be made whole again, as pots of silver or other metal may by being melted again; therefore this coming in of Converts to the Faith is rhetorically described, both in the Psalm and here, [...] by breaking men as a Pot­ters vessels are broken. Thus saith Chrysostome T. 6. p. 855. l. 5. [...]. the words of the Psalme must be understood, [...], he speaks of the faithfull, &c. All which being thus far cleared to be the meaning of these two verses, 26, and 27. that they that were then (at the writing of this Epistle) but members of the Church of Thyatira, should after prove eminent propagators of the Gospel, and Bishops of their Gentile-converts, there will be little doubt but the 28. verse, And I will give to him the morning star, (that is, to him that hath the power given him, v. 27.) is thus to be interpreted also. The morning star [...] is the Greek for the Hebrew [...] the star of the morning, [...] and it is some­times called [...] the star that brings light, [...] ushers in the Sun, 2 Pet. 1. 19. sometimes [...], Rev. 22. 16. the bright and morning star, and sometimes [...] the East, [...] or day-spring, Luk. 1. 78. And though every of these in all those places signifie Christ, in respect of his light and lustre; yet it is certain that in other respects other things may be represented by it: so in Isaiah the King of Babylon is called Lu­cifer, Son of the morning, in respect of his power or spendor above other Kings: and so 'tis possible it may here note some eminent Prince or Nation, that the Church of Thyatira, that is, the constant Orthodox pure Christians in that Church, should propagate the faith to, when the heretical Gnostick professors there were finally destroyed. That that is the meaning of Christs [...], [...] I will give unto him, may appear by what hath been said of the phrase of Gods giving unto Christ, Joh. 6. Note d. giving unto him for an in­heritance or possession, from Psal. 2. 8. which being applied and communicated here by Christ to men, as it is there by God to Christ, will denote the conversion of them to the Faith by the preaching of those men, commission'd by Christ. Thus the phrase I will give is used c. 3. 9. I will give them of the Synagogue, that is, as followeth, I will make them that they shall come and worship before thy feet, that is, they shall be subdu­ed unto thee. And seeing this phrase is here also taken out of that second Psalm, as the former of ruling them with the rod of iron, &c. it is not improbable that from thence it may be explained. There it is said to Christ, I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession; the for­mer part whereof is here, v. 26. giving him power over the Nations, and then why may not this be parallel to the latter part? The utmost parts of earth, are the ex­treme points, East and West, and the morning star may properly signifie one of these, the East, in respect of the point wherein it is wont to arise and usher in the Sun, and so is styled [...] Luk. 1. the East, or day-spring. And then their converting the Gentiles of the Eastern Nations to Christianity, propagating the Faith over the East, much farther, after those times of per­secution were over, may very probably be the meaning of this verse.

CHAP. III.

1. ANd unto the Angel of the Church in note a Sardis write, [These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.]

Paraphrase 1. Thus saith Christ, who hath at his command those seven Angels of God menti­oned c. 1. 4. and hath authority over all the Bishops or Governours of the Churches, and the congregations under them, to punish or reward them; I know your actions, and judge by them, and not by your pretensions, and therefore do passe this sen­tence upon you, that although you professe to be Christians, yet you renounce the faith when any persecution approacheth.

2. Be watchful, anduphold the rest [...] strengthen the things which remain, that are ready to die; for I have not found thy worksfulfilled [...] perfect before God.]

Paraphrase 2. And some that have not as yet faln, are yet ready to do so, if they be not speedily fortified, wherefore a great care must be taken of those, that they be upheld: For though there be faith in this Church, yet there wants that love which must consummate this faith, and this that perfect love that casts out fear, that will make men confesse Christ in time of greatest hazard, this, I say, is wanting among you.

3. Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.]

Paraphrase 3. Remember therefore the pure Christian doctrine, which requires confession with the mouth, as well as faith, and be strong and constant, and make amends for your former failings. And if by continued negligence you thus fall again, expect that my judgments on you shall be sudden and unpreventable.

4. Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy.]

Paraphrase 4. Some few names, that is, persons (Act. 1. 15.) there are in this Church, which have not failed in this kind, have held out constant against all terrors, and confessed, and suffered for my name; and these shall not fail of the reward of Martyrs, they shall be clothed in shining garments, that is, gloriously or royally, and this as a reward of their Christian constancy, for they have behaved themselves as they ought.

5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the note b book of life, but I will confesse his name before my Father, and before his Angels.]

Paraphrase 5. He that holds out against all temptations, and confesses Christ before men, shall be rewarded with the richest Martyrs reward, and though he be slain here, he shall be sure to gain life by losing it: I will make good my promise to this Confessor of mine, in confessing and owning him before my Father and his Angels at the day of Judge­ment.

6. He that hath an ear, let him hear what the Spirit saith unto the Chur­ches.

[Page 880] 7. And to the Angel of the Church in Philadelphia write, These thingssaith the holy, the true, [...] saith [he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth;]

Paraphrase 7. Christ, that is pure and faithful to us, and that loveth, and owneth, and rewardeth those that continue pure and faithful, undefiled, and constant to the professing of him, that hath as a King (see note on Mat. 16. h.) supreme, independent, absolute power and authority put into his hand over the Church of God, and so whatsoever he doth, shall stand against all controll.

8. I know thy works: behold, I havegiven [...] set before thee an open door, and no man can shut it: for thou hast a littlehost [...] strength, and hast kept my word, and hast not denyed my name.]

Paraphrase 8. You have behaved your selves couragiously, and so as I approve of, and this beha­viour shall be a means of enlarging the bounds of Christian doctrine, of bringing in Proselytes to Christ, in despight of all the cunning or force of the adversary; and this, because that little Church, or host, or congregation among you, hath been kept entire, and neither defiled with the impure mixture of the Gnosticks, nor with their doctrine of renouncing Christ in time of persecution, but hath held out against all.

9. Behold, I will make them of the Synagogue of Satan (which say they are Jews, and are not, but do ly) behold, I will make them to come and worship be­fore thy feet, and to know that I have loved thee.]

Paraphrase 9. And for the Gnosticks, that have joined with the Jews to persecute you, that have not onely been thus careful to preserve themselves by subtle compliances, to appear to be Jewes, to escape persecutions from them, (see note on c. 2. [...].) being indeed the most polluted villains in the world, but farther have joyned with them to annoy the Christians, let them know that their cunnings and subtilties shall stand them in little stead, the time shall come, that they shall see that those which have served Christ most faithfully and couragiously shall fare best, even in this world, and that Gods love is more useful and worth having, then any other acquisition which is gotten with the losse of that, and in stead of being able to prevail against you, they shall be themselves subdued and destroyed: see note on c. 2. l.

10. Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, totempt [...] try them that dwell upon the earth.]

Paraphrase 10. And because you have observed my command of constancy, persevered in the confession of Christ, even in time of persecution, and have been content to suffer for me, I will preserve and deliver you from those persecutions which are about to fall upon the Christians every where, as a sharp trial to them.

11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.]

Paraphrase 11. This patience and pu­rity of yours I shall speedily reward: Be ye therefore sure to persevere now this little while, that all that hitherto you have suffered be not lost and unre­warded, as it would if now at last you should fail.

12. Him that overcometh will I make a pillar in the Temple of my God [...] and he shall go no more out: and I will write upon him the name of my God, and the name of the City of my God, which is new Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name.]

Paraphrase 12. He that thus holds out, shall be a pillar of the Church, and live quietly to perform the office of an Apo­stle in it, he shall no more be disturbed, or cast out (Mat. 8. 12.) And I will acknowledge him as a person truly godly, a true member of the pure Catholick Christian Church, known by the name of the new Jerusalem descending from heaven (see note on c. 21. b.) one that is approved by me as a faithful true Christian (see note on c. 2. l.)

13. He that hath an ear, let him hear what the Spirit saith unto the Chur­ches.

14. And unto the Angel of the Church of the Laodiceans write, [These things saith the Amen, the faithful and note c true witnesse, the beginning of the creation of God;]

Paraphrase 14. This is the message of Christ, the Amen, in whom all the promises of God are fulfilled, the faithful witnesse, that hath confirmed the doctrine brought from his Father by laying down his life for it (and so is a witnesse that deserves to be believed) and requires all his disciples to do the like, when there is occasion for it, he that is the fa­ther of the Christian Church;

15. I know thy works, that thou art note d neither cold norfervent [...] hot: I would thou wert either cold or hot.]

Paraphrase 15. I have examined and considered your temper, and find it such as I can no ways like: you professe the Christian faith, know and receive the Gospel, and so are not quite cold, and yet have no Christian zeal or love to endure any thing for Christ.

16. So then because thou art luke-warm, and neither cold nor hot, I will spue thee out of my mouth:]

Paraphrase 16. And so you are of a very indifferent temper, though there be none of those which directly renounce the faith among you, yet on the other side, there be none that confesse it with any warmth or zeal: and certainly the faith of Christ is such, that if it be at all received, may deserve our utmost fer­vency, the laying down our life for it, and if it be not thought worth that, 'twere better never to have received or profess'd it at all. This indifferency of yours, like luke-warm water, nauseous to the stomach, and cause of vomiting, is matter of loathing to God, and will bring utter rejection upon you.

17. For [...] Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, andpiteous [...] miserable, and poor, and blind, and naked.]

Paraphrase 17. A great opinion you have of your selves, that ye are in an excellent state, have need of nothing, are beyond all others, when indeed you have nothing of a Christian in you, no zeal or fervency of love to­wards Christ, ye never think of suffering for him, or getting any part of the Christians crown.

18. I counsel thee to buy of me goldrefined of [...] tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakednesse do not appear; andsalve to anoint, for the King's MS. reads [...] anoint thine eyes with eye-salve, that thou mayest see.]

Paraphrase 18. My advice therefore is, that you be content to en­dure some smart for Christ, if you mean to receive any crown from him, that you be courageous in the confessing of Christ, and contend for that shining royal robe that belongs to Martyrs, without which (in intention at least of mind) you are still imperfect, and under the reproach of cowardise, and want of love: and to this pur­pose that ye look deeper into the nature of Christian Religion, the precepts, doctrines, and examples thereof, and there ye shall find what yet ye see not, that case and prosperity here are no signe of God's favour, but on the other side

19. As many as I love I rebuke and chasten.] Be zealous therefore and repent.

Paraphrase 19. The expression of his fatherly love to his children, is the bestowing some chastisements upon them, thereby to fit them for his love.

[Page 881] 20. Behold,I have stood [...] I stand at the door and knock: If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.]

Paraphrase 20. Lo, I have waited long, and called for, and ex­pected this loving reception from you, and the doors being barred within by a custome of sinning and negligence, I have not yet (though I have the key in mine hand v. 7.) found any admission: And now I am admonishing of you, calling you to repentance; and whosoever shall thus open, and receive me into a pure Christian heart, I will enter into a most free commerce of love with him, and this con­version of his shall be matter of mutual rejoicing and festivity to both of us.

21. To him that overcometh will I grant to sit with me on my throne, even as I also overcame, and am set down with my Father in his throne.]

Paraphrase 21. And upon his suffer­ing and enduring for me, and constant perseverance in that love even to death, in despight of all temptations to the contrary, he shall be partaker with me of that honour that my Father hath exalted me to as the reward of my sufferings, (see note on c. 2. o.)

22. He that hath an ear to hear, let him hear what the Spirit saith unto the Churches.

Annotations on Chap. III.

a Note: [...] V. 1. Sardis] That Sardis is the first reformed Church, in the Antitype, that of Germany, begun at Wittem­berg by Luther, An. Dom. 1517. is the affirmation of M. Brightman: but without any other proof, but either that Sardis is more southerly then Thyatira, and so, ac­cording to his phansie, must have more of the life of truth in it; or because there is no mention here of Balaam and Jezebel (which he had resolved must sig­nifie the doctrines of Christian Rome) the absence of which must signifie to him a breaking off from the Ro­man communion; or that she had a name to be living, but was dead, which, saith he, must referre to the do­ctrine of Consubstantiation among the Lutherans, an argument that they were hugely amisse, and spiritually dead after that reformation. But, alas, how farre are these from being marks in the forehead, or the writing an Epistle to Germany by name, which in his Epistle he pomised to shew us? This were a strange rate of inter­preting of dreams, which no Oneirocritick would allow of, but a much stranger of explaining of Prophecies. The same course hath he taken in the other two remain­ing Churches: Philadelphia must needs be the Helve­tian, Swedish, Genevan, French, Dutch, Scotch refor­med Churches; but no reason for it again, but that the city of Philadelphia was yet farther south then Sardis, and so must needs signifie some encrease of reformati­on; and secondly, that the name of Jezebel was not in it; and thirdly, that the word Philadelphia, signify­ing brotherly love, cannot be applied to any but this pattern of all piety (to which the Author had so much kindnesse) the Church of Helvetia and Geneva, &c. And the reformed Church of England must be the Church of Laodicea, not from any denotation in the name, or characters in the forehead (which he promi­sed to all in his Epistle, and attempted to shew in the former of them) but onely because Episcopacy was here retained, and so was a mixture of cold with that of heat in the purity of the doctrine, and consequently is the lukewarm Church which is here found fault with. How easily any favourer of Episcopal Government might apply this reason to any reformed Church that hath cast out Bishops, and say that they were warm in respect of Primitive purity of doctrine, but cold in respect of a government which is contrary to the Pri­mitive, and consequently that Geneva it self were Lao­dicea, is obvious to every man. And yet after this manner doe his groundlesse loose interpretations pro­ceed, which in each of these seven Churches I have pointed at, to give the Reader a [...], or tast, of the interpretations of this man, whose licentious phansie and love of change hath assisted him to make them, and whose authority among many, & the opinion of the Apo­stolicalness of his writings hath holpen him to seduce & blind so many. Having given the Reader this view of so many severals, I shall not hereafter give my self that scope, but in the ensuing prophecies leave him to be judged of by any who shall be at leisure to consult him.

b Note: [...] V. 5. Booke of life] This book wherein names are said to be written, and from thence blotted out some­times, is here used by analogie with Registers in cities containing the names of all citizens, and from which rebels and desertors were blotted out. Censores populi aevitates, soboles, familias censento, Let the Censors set down, or register, all mens ages, children, families, saith Tully de Leg. 3. These were at Athens called [...]. See ch. 13. 8. and c. 20. 12. where this book of life is distinguish'd from the books which were the records of what was done, (such as are mention'd Esth. 6. 1, 2.) out of which it seems the re­cords are brought, by which the wicked are judged [...] according to their wicked works, which are there recorded, from which certainly it is that any man's name is blotted out of this book of life, or is not found written in it. And so S. Chrysostome and the ancients understand this book of life to be that in which, accor­ding to their qualifications and demeanours in their lives, and especially at their hour of death, men are said to be written or blotted out. See Luk. 10. 20. and Note on Phil. 4. a.

c Note: [...] V. 14. True witnesse] The word [...] a witness is in this book, [...] and since in the ordinary use of the Church, set to signifie one that for the testifying the truth of God laies down his life. And he that doth thus, as he is [...] faithful to God, who hath employed him, so is he [...] true (in the sense that on the Gospels we have oft given of that word,) one that deserves to be believed: and both these words, [...] and [...], faith­ful and true, are the just rendring of the Hebrew [...], which is here express'd by Amen, a word which comes from the root [...], which in Hiphil signifies credidit, believing, but in the Noun, fidus, fidelis, verus, and fide dignus, faithful, or worthy of belief. This title then of Amen, or [...], faithful and true witness, is here bestowed on Christ, who to testifie the message or doctrine (which he brought) to come from heaven, laid down his life. And therefore the Church-writers, which have sorted the Martyrs of the Church into several ranks or forms, and given them distinct titles accordingly, to Stephen that of [...], the first martyr of the Church, to the rest of the Apostles, Bishops and Ecclesiastical persons, that of [...] sacred martyrs, to the great or noble men that of [...] noble martyrs, to the virgins and women that of [...] fair martyrs, to the com­mon people of [...] holy martyrs, have reser­ved unto Christ the title of [...], the great witnesse, or Martyr.

d Note: [...] V. 15. Neither cold nor hot] All that is here said of this Church of Laodicea seemeth very intelligible by applying to them that one part of the doctrine of the Gnosticks, that seems to have gotten in among them (though not those other carnal villanies) viz. that it was [...] an indifferent thing, perfectly lawfull, to renounce Christ in time of persecution. This is clearly [Page 878] [...] [Page 879] [...] [Page 880] [...] [Page 881] [...] [Page 882] the lukewarmnesse here, which is a middle indifferent temper between being Christians and no Christians, and in stead of that God commends to them [...] refined gold fetch'd out of the fire, [...] that is directly the crown of Martyrdome (contrary to that mixture and allay of drosle that is now in them) and the white or shining garments, [...] the ensigne and chara­cter of the Martyrs every where in this book. And for their saying that they are rich, &c. and not know­ing that they are wretched, &c. this is again the mark of those Gnosticks, which had such great ungrounded opinions of their own perfections. A physical discourse on this place may be seen in Valesius Sac. phil. c. 90.

CHAP. IV.

1. AFter thisI saw note a I looked, and behold a dore was opened in heaven: and the first voice which I heard was as it were a trumpet talking with me, which said, Come up hither, and I will shew thee things which must be hereafter.]

Paraphrase 1. In this chapter, being the beginning of another visi­on, is first represented the cal­ling and admission of John into heaven by way of vision, (as we read of S. Paul, that he was snatched into the third heaven, 2 Cor. 12. 2.) to receive revelations of some things which should shortly come to passe; and the manner of calling him was by a shril voice, imitating the sound of a trumpet, (by which assemblies are wont to be called) but that it was articulate.

2. And immediately I was in the spirit; and behold a throne was set in heaven, and note b one sat on the throne.]

Paraphrase 2. And accordingly, saith he, I was (in an extasie or vision) presently transported thither, and there was represented to me a throne erected for judicature, and God the Father sitting on it (see Ezech. 1. 26.) like the Bishop of Jerusalem in council.

3. And he that sat was,in counte­nance [...] to look upon, like a Jasper and a Sardine stone; and there was a rainbow round about the throne, in sight like unto an Emerald.]

Paraphrase 3. And he sate as in maje­sty, and the appearance of him, or the colours wherein he was represented to me, were like the colour of a Jasper and Sardine stone, the former having its name in the Hebrew (Exod. 28. 19.) from the firmnesse and hardnesse of it, as being unmalleable, thereby to signifie God's omnipotence; the second, (Exod. 28. 17.) from the rednesse or fierinesse of it, to signifie him terrible in his judgments as a flaming fire, Heb. 12. 29. But withall there was a rainbow round about the throne, which was Gen. 8. 13. a token of God's covenant with man, and is used Ezech. 1. to describe a glorious appearance of God, (the appearance of the likenesse of the glo­ry of the Lord, v. 28.) and so again here ch. 10. 1. and the colour of it was like an Emerald, that is, of a most pleasant green­nesse, fitly signifying the Evangelical covenant of mercy, mixing, in all God's judgments, most mercifull preservations to the faithfull in the midst of his punishing the obdurate, ch. 7. 2, &c.

4. And note c round about the throne were four and twentythrones [...] seats: and upon the seats I saw note d four and twenty Elders sitting, clothed in white raiment; and they had on their heads crowns of gold.]

Paraphrase 4. And on each side of this throne were other chairs, four and twenty in number, as of so many Bishops sitting with the Bishop of Jerusalem in the Council, and accordingly arraied in white garments, and mitres on their heads.

5. And out of the throne proceeded lightnings, and thunderings, and voices.: and there were seven lamps of fire burning before the throne, which are the note e seven spirits of God.]

Paraphrase 5. And as the Law was by God once delivered in a ter­rible manner, by the mini­sterie of Angels, so it now seemed to be produced as terribly, to threaten and give in evidence against sinners: And seven An­gels, like seven deacons in the Church, stood waiting on this judicature, (see note on ch. 1. c.)

6. And before the throne there was a sea of glasse like unto Crystal: and note f in the midst of the throne, and round about the throne were note g fourliving creatures [...] beasts full of eyes before and behind.]

Paraphrase 6. And before this tribu­nal of God's were brought all the people of the Jewes, expressed by a sea, or multitude of waters (waters signifying people in this prophecie, c. 17. 15.) and all their thoughts and acti­ons laid visible and discernible before this Judge, their own consciences, as a crystal glasse, reflecting, and acknowledging the accu­sations that are brought against them: And at every corner of this judgment-seat were the four ensignes of the standards of Israel, meaning thereby four Apostles that were present at the Council at Jerusalem, Act. 15. and that had most especially re­ference to the Jewes (which were the people on whom this judicature was to passe) and those had many eyes before and behind, (see Note l.) that is, the gifts of prophecie, and also of interpreting the scriptures of the Old Testament, the first looking for­ward, the other backward.

7. And the note h firstliving creature beast was like a lion, and the secondliving cr. beast like a calf, and the thirdliving cr. beast had a face as a man, and the fourthliving cr. beast was like a flying eagle.]

Paraphrase 7. And the four ensignes were, as they were in Eze­chiel, c. 1. the images of a lion, and an oxe, and a man, and an eagle, which may, by way of hieroglyphick, (fit enough for a vision) all of them put together set out that title of God, [of slow to anger, and swift to mercy] and so represent him as he is in his dealing with these Jewes, whom he was now about to judge, having warned them by the Prophets, by Christ, by the Apo­stles, and (the converted Jewes in Asia) by the Epistle to the Churches, ch. 1. 2, 3. before he proceeds to judgment against them, and when he doth so, wonderfully delivering the penitent believers out of that destruction.

8. And the fourliving creatures. beasts had each of them note i six wingsbeing full of eyes round about and within about him, and they were full of eyes within; and they rest not day and night, saying, Holy, holy, holy, Lord Godthe ruler of all things [...] almighty, which was, and is, and is to come.]

Paraphrase 8. And the bearers of these four standards had each of them six wings like Sera­phims, Isa. 6. 2. (with two of them covering the face, with two the feet, or secret parts, and with two flying, noting the humi­lity, chastity, love or zeal in Gods service, that was remarkable in these, in opposition to the contrary in those which should now be judged, especially the Gnostick Judaizers) and were full of eyes, as before, v. 6. behind and before, in respect of their understanding of the prophecies and types of the Old Testament, and their gifts of prophecie given them by God; and they la­bour incessantly for the advancement of God's glory, and the kingdome of Christ, and evidencing to unbelievers their ap­proaching ruine, and to believers God's fidelity, in making good his promise to them, in delivering them, and destroying their enemies.

9. And whenthe living creatures shall give [...] those beasts gave glory, and honour, and thanks to him that sat on the throne, who liveth for ever and ever,

10. The four and twenty Elders fell down before him that sat on the throne, and worshipped him that liveth for ever and ever, and cast their crowns before the throne, saying,

11. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created.]

Paraphrase 9, 10, 11. And while they did so, the Bishops of the Chri­stian Church in Judaea did adoration to God, acknow­ledging his fidelity and infi­nite power, from whom they have receiv'd all, and therefore are in all reason to employ all to his service, and to depend and trust on him in the midst of all dangers, as on a faithfull creatour, 1 Pet. 4. 19. (see Act. 4. 24, 30.)

Annotations on the Revelation. Chap. IV.

a Note: [...] V. 1. I looked] The word [...] here is not to be ta­ken in the ordinary notion of seeing, looking or behol­ding, but in that (so solemn among the Prophets) of the Hebrew [...], from whence their prophecies are called [...] vision, and each prophet [...] a Seer; and so 'tis generally taken in this book, and is best explai­ned by [...], I was in the Spirit, ch. 1. 10. This joined here with [...] denotes either a distant matter or a distant Vision from the former, and having no Accusative case after to restrain it, it is a ge­neral title belonging to the whole passage after it, as farre as that Vision goes: For it hath formerly been said, that these Visions were delivered at several times (see the Praemonition.) At what distance or space one from another, or in what order distinctly they were re­ceived, it is uncertain, save only that they were not be­fore Claudius, nor after Domitian. But for the com­pletion, there is no necessity that that should begin at the end of the completion of the former, that is, that the destruction of the Jews here represented in this Vi­sion should not commence till after the judgement threatned ch. 2. 3. to the Churches; (as it might be conceived to doe if the whole book were but one con­tinued Vision) it being very possible that that which should first come to passe, might by God be chosen to be matter of a second Vision, nay that the same thing might be severally represented by God, and so made the matter of several Visions.

b Note: [...] V. 2. One sat on the throne] Who this person is which is here, in Vision, brought in sitting upon the throne, will be best understood by those that sit upon the four and twenty thrones round about him, ver. 4. That God the Father coming to judgment, and his saints as assessors about him, are meant by the repre­sentation, there is no doubt: The whole question is, who they are which are here used to represent and sig­nifie these. And it might be thought to be the head of the Sanhedrim at Jerusalem, or some other Consi­story, which thus sat in council, the head in the midst, in a chair or throne, and the members, chief Priests, Elders, and Doctors of the Law, on each side of him, in so many chairs also: But the number of the asses­sors here will not then agree to it, there being then 70 persons in the Sanhedrim, and 23 in the lesser Consisto­ries. And though perhaps the Elders in the Sanhe­drim made up that number of 24, yet there were chief Priests, and Doctors of the Law, which sat in the Sanhedrim as well as they. But if we applie it to the Christian Church, which hath much of likenesse with (and seems to have been copied out from) that pattern of the Jewish Sanhedrim, but differs from it in some lesse weighty, inconsiderable circumstances, (such is the number of assessors) then it will accord very well. And the first constitution of this Church being at Jerusa­lem, and that place being nearly concerned in the judi­cature which is here represented, and James, the first Bishop there, being by them put to death, and that a special ingredient in their destruction (saith Josephus and Eusebius) that place will in all probability be the scene of this representation, and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair; this Bishop sitting in council, (as Act. 15. we know he was) and with him the Apostles (those that were at Jerusalem) and the Bishops of all Judaea, the Bishop of Jerusalem, as of the Metro­polis of all Judaea, sitting in the middle chair, or seat, or throne, that of the greatest dignity, which belonged to James, and thereupon the determination of the Council was delivered by him, Act. 15. 19.

c Note: [...] V. 4. Round about the throne] The meaning of [...], round about the throne, will probably be discerned by the antient manner of sitting in Coun­cil or Consistory among the Jews first, and afterward among Christians. A representation we have of it, Dan. 7. 9. (from which place this here seems to be ta­ken, as many other things in this, out of that prophe­cie) I beheld till the seats, or thrones, were pitched, (not thrown down, as we read, but pitched or set;) do­nec throni positi sunt, saith the Vulgar, and [...], say the Seventy, and Theodotion; and the Chaldee word is the same that is used by the Chaldee Paraphrase, Jer. 1. 15. for the setting of thrones, where the Hebrew hath [...], and the Seventy, [...], they shall set every one his throne: and then it follows, and the antient of the daies did sit, placing him in the midst of the other thrones, as the father or head of the Consistory, and the judgment was set, v. 10. that is, the whole Sanhedrim, the rest of the Elders, &c. seated on those thrones round about, or on each side of the head, or Prince of the Consistory, and the books were opened, preparative to the judicature. So in like manner in the Christian Church, where the Bishop and his Presbyters in any lesser city, and the Metropo­litane and his bishops in the Metropolis, are thus pla­ced; the Presbyters, or the Bishops, sitting at the East end of the Church in the form of a semicircle, and the Bishop, or Metropolitane, in a chair or throne of some eminence in the midst of the Presbyters or Bishops seats, with those on each side of him and then the Dea­cons attending or waiting on them. So in Ignatius's Epistle to the Magnesians we find, [...], (as the Laurentian copie now rightly reads it, not [...], as the printed Copies were wont to have it) with your most reverend Bishop, and the spiritual crown of the Presbyterie; noting the Presbyters sit­ting on each side of the Bishop in the fashion of a crown, not of a full circle; for a crown was not so an­tiently, but a large semicircle with two ends, by which 'twas put over and tyed about the head, and accor­dingly the Constellation in heaven so called is not a whole or complete circle. And thus in the Apostol. Constit. l. 2. we have [...], the crown of the Church, that is, the Bishops and Presbyters in Con­sistory. And indeed this manner of sitting in an half-circle was but the same with their accubitus or lying at meat in an half-round, called Sigma, from the old fashion of that letter, C; where the most honourable place was that in the middle, as some learned men have collected from 1 Sam. 20. 25. The King sate upon his seat, as at other times, even upon his seat by the wall; where supposing the form of sitting to be semicircu­lar, the seat by the wall will be necessarily the middle of the circle. And thus in the Apost. Constit. l. 2. [...], Let the Bishops seat, or throne, be placed in the midst, and on each side of him let the Presby [...]erie sit, [...], and let the Deacons stand by. And so Greg. Nazianzen a Bishop in his dream describes himself sitting in the midst and his Presbyters in chairs on each hand of him. And in Theodoret Eccl. Hist. l. 5. c. 3. [...] the middle seat is the Bishops chair; and the way propoun­ded to compose the difference between Paulinus and Miletius is, to set the Gospel in that middle seat, and they [...] to sit on each side. And the Author of the Ecclesiastick Hierarchie c. 3. [...], The Bishop is placed in the midst, not of the Altar, but of that part of the Church which was called [...] which what it is will best appear by theEton. Edit, p. 59. Scholiast on Nazi­anzen's first [...], saith he, [...], The word [...] and [Page 884] [...] signifie the whle Church, but the word [...] the nave signifies the [...] in which the divine ta­ble of the mysteries, [...] or communion-table, is placed: by which it appears, both that the [...] is the whole space within the Sept, and not only the Altar or Table therein, and also that the Bishops being sea­ted in the midst of the [...] is the taking his place at the upper end of the Church, within the Sept, with the Presbyters on each side of him; which is also the way of interpreting and understanding all that is said in the ancient Writers and Liturgies, of encom­passing the [...], that is, of the Bishop and Pres­byters sitting in a semicircle at the upper end of the Chancel. Which is also the reason, why in Ignatius (Ep. ad Ephes.) being [...], within the [...], signifies living obediently to the Bishop and his Consistory in all things, and assembling with them in the publick service of God in the Church.

d Note: [...] V. 4. Four and twenty Elders] Having seen what was meant by him that sitteth on the highest or middle throne, God in the thing signified, but the Bishop of Jerusalem in the representation, it will presently fol­low that the [...] Elders on the thrones round about him are those which sate in Council with this Bishop, in the same manner as, Act. 15. we find the [...] Elders mentioned. That those [...] Elders signified the Bishops of Judaea (not the Pres­byters, as we now call them, of that one city) hath been said Note on Act. 11. b. For indeed it no way appears that at that time there were any such Presby­ters, (as soon after, and now we have) any middle or­der between the singular Bishop in each Church, and the Deacons attending on him: And beside it is said of every of these, that he had on his head a golden crown, [...] parallel to that of Josuah the High-priest, Zach. 6. 11. that is, a golden mitre, such as the High-Priest had under the Law, call'd indifferently a crown, and a mitre, which cannot belong to inferior Presby­ters, but doth fitly represent the power of rulers, that is Bishops in the Church, without attributing any thing of regality to them. And therefore in all proba­bility they must signifie here the Archbishop of Jeru­salem, the Metropolis of all Judaea, and all the Bishops of that Province sitting in Council with him. Other­wise, the manner of sitting being the same of the Pres­byters of each city (where there were such) about their Bishop, and of the Bishops of the Province a­bout their Metropolitane (see Note c.) it might as pro­perly be applied to Presbyters as to Bishops. Now for the number of twenty four, that, I suppose, was ex­actly the number of the Bishops of Judaea at that time, all beside the Metropolitane Bishop of Jerusalem, (answerable to the number of the heads of the cour­ses of the Priests, 1 Chron. 24. who seem, as such, to have been taken into the Sanhedrim) though the re­cords of those times being obscure afford no demon­stration of this circumstance.

e Note: [...] V. 5. Seven spirits] The seven spirits of God here are the ministring spirits, or Angels, (see Note on ch. 1. b.) that attend and wait upon God as apparitors, or serjeants, or officers to attend the judicature, to cite and bring malefactors before it, and are represented here by the seven Deacons in the Church of Jerusa­lem, attending on the Bishop, Act. 6. but those like lamps of fire burning, [...] in respect of the glory and brightnesse wherein Angels are wont to appeare.

f Note: [...] V. 6. In the midst of the throne] That which is here said of the placing of the living creatures [...], and [...], in the middle of the throne, and round about the throne, may, I suppose, be thus most commodiously explained, that [...] in the midst of the throne shall signifie at the former part, that which is most visible to the company; so to be set [...] in the midst, Act. 4. 7. is in a conspicu­ous place, all one with before them, Act. 22. 30. and being called forth, Act. 24. 2. and in like manner to stand up in the midst, Act. 1. 15. is, so as he may be seen and heard best by all that are present: And then [...], about, [...] which must needs be opposite to that, will signifie behinde, or at the hinder part, and so [...], about, will straight appear to be all one with [...] at the back, or behinde, (see Note i.) Which being granted, the [...] in the midst will necessarily denote the two foremost points of the chair or throne, where two of the living creatures are placed, and [...] about the two hindmost, and so all the four living creatures will be disposed of, at each corner one. O­thers, I see, have conceived the two which are here said to be [...] in the middle of the throne, to have been placed one before, and the other behind (and con­sequently the two that are [...] about, to be one on each side:) but this cannot well be imagin'd without incommodating the judge, before whom he stands, un­lesse one be placed upon the steps of ascent to the throne, and so below the space on which the throne was set; which cannot probably be yielded, because the throne and this place where this living creature would be placed, would not then make up one space, as it seems to doe, ch. 5. 6. where the lamb is said to be in the midst of the throne, and of the four living creatures, supposing all these to make up but one space. But howsoever this be, this placing of the living crea­tures so near the throne, doth by the way make it ap­pear, that this representation here referres not (as might be thought) to the encamping of Israel about the Ark, Num. 2. because here the four living crea­tures are set close to the throne, and (as appears chap. 5. 6.) nearer then the four and twen [...] Elders; where­as the standards in Numbers are appointed to be pitch­ed farre off, c. 2. 2. the Tribe of Levi immediately environing the Tabernacle, and the camps environing that, v. 17.

g Note: [...] Ib. Four beasts] Who these four living creatures were in this representation, may, in proportion and a­nalogie with what hath ben said, be conjectured also. And to that purpose it may be observed, that they are both here, v. 9, and 10. and c. 5. 6. set betwixt him that sat upon the throne, and the four and twenty El­ders, which may probably conclude them to be four Apostles, who will be acknowledged to be superiour to the Bishops of Judaea, and may also in some sense be conceived inferiour, in that Council of Jerusalem, to James, advanced to be Bishop, that is, supreme ruler there, (at least to be there in another capacity then he was, as transcendent persons, accordingly standing a­bout the throne, and not as regular members of the as­sembly.) For thus saith Clemens, Hypotypos. l. 5. Pe­ter, James and John chose James the brother of the Lord Bishop of Jerusalem, (where Ruffinus reads, Epi­scopus Apostolorum, Bishop of the Apostles;) and though they three were [...] by Christ preferred and more honoured then all the rest of the twelve, yet did they not contend one with another for this dignity, but unanimously conferred it on James the Just, who is therefore in Scripture oft called an A­postle (see Note on Gal. 2. f.) Now that Apostles are meant by these living creatures, and also who those four Apostles were, may appear by comparing this Council or judicature here represented with the Coun­cill of Jerusalem, Act. 15. There it is certain that the Bishop James presided, v. 13. together with the Elders or Bishops of Judaea, v. 6. and then besides and before these Elders are mentioned [...] the Apostles, ver. 2, 4, 6. and Peter is one of them, v. 6. and (though not there named) John also, Gal. 2. 9. (his brother James, that was wont to [...]be there, being before this put to death, Act. 12. 2.) And so there are two of them; and why may not Paul and Barnabas (separated before [Page 885] that time to Apostolacy, c. 13. 2.) certainly present in this Council, be the other two? That any other Apostle was then there doth not appear, and 'tis evident that these four were, and from them, and the Elders joint­ly, are these decrees sent to the Churches of Syria and Cilicia, v. 23. The learned H. Grotius, I perceive, hath fallen very near upon this conjecture, only he hath placed James the brother of the Lord (that is, the Bi­shop himself, which cannot be imagined) in stead of John, and Matthew in stead of Barnabas, upon no o­ther reason but because Matthew is found to have con­tinued long in Judaea. But referring the matter, as the representation here doth, to a Councill at Jerusalem, it will be most fit to pitch on those four who were (in that one Scripture-Councill) there present. And if it be objected that Paul and Barnabas were sent thither from Antioch at this time, and therefore may not seem so properly to belong to that place; to that I answer, First, that those two being by the holy Ghost's appoint­ment separated to be Apostles, they were not affix'd to any Diocese or Province (as ordinary Bishops were) but had an unlimited jurisdiction, like other Apostles, and consequently had as much to doe at Jerusalem, to which, as at Antioch, from which they were sent. Se­condly, that Jerusalem being the place from whence the Gospel first went out, and began to be preached, and the faith being from thence sent out to all other Churches, it was very reasonable that all other Chur­ches, at that time especially, whilst the Apostles resided there, should look upon that as the chief mother-city of all Christians: And in that respect, although An­tioch was the Metropolis of Syria, and that which had the third place of all the world that was under the Roman power ( [...], saith Josephus De bell. Jud. l. [...]. c. [...].) yet it may truly be said of Jeru­salem at that time, that it was the Metropolis of that Metropolis; and accordingly 'tis the affirmation of A­grippa, in Philo, concerning Jerusalem, [...], &c. It is the Me­tropolis not only of one Province or Region, Judaea, but also of most others, because of the Colonies which it sent out to AEgypt, Phoenicia, Syria, and Coelosyria, and to some farther removed, Pamphyla, Cilicia, &c. Which being supposed, & this question being sent from Antioch, the Metropolis of Syria, there is no reason but they that brought it, being themselves not Messen­gers, but solemnly Apostles equal to any others, (though they came later in) and being as able to speak from their own knowledge to the point in hand as any, and so speaking at large, Act. 15. 12. and indeed sent this journey by immediate commission from heaven, Gal. 2. 2. should be reckoned together with those o­ther two Apostles that before were there, and conside­red in the same capacity with them. And then suppo­sing, as I now doe, that this representation here is co­pied out from that Council of Jerusalem, which alone is mention'd in the story of the Scripture, there will be small doubt but these are two of the living crea­tures here mentioned.

h Note: [...] V. 7. First beast was like—] Of these four like­nesses here, 'tis first observable from the Rabbins, Aben Ezra, &c. on Num. 2. that they were those that made the four Standards of Israel, viz. the likenesse of a Lion in the Camp of Judah, of a Man in the Camp of Reuben, of an Oxe in the Camp of Ephraim, of an Eagle in the Camp of Dan; and accordingly [...], rendred by the Septuagint [...], thy living crea­tures, Psal. 68. 10. are said to be those ensignes or standards in their Camps, but by us rendred, thy con­gregations: see A. Masius on Joshua c. 6. 9. Second­ly, it is evident that these four resemblances are the same that are set down Ezech. 1. 10. All the difference is that here is [...] a calf, [...] which is not there, but (as in Numbers before) an oxe in stead of it. But that will be easily salved: For in the Septuagint [...], bull, oxe, calf, signifie the same thing. See St. Augustine Quaest. l. 2. qu. 25. Vitulos appellant AE­gyptii grandes boves, ut nos Poeni Pullos gallinas cu­juslibet aetatis, The Aegyptians call great oxen Calves, &c. So [...] is used for an horse or mare, which lite­rally notes a foale, and puella, a little wench, for a woman great with childe, Fast. 2. and Horat. Od. l. 3. od. 22. and many the like. In that place of Ezechiel 'tis certain that the Cherubims, or Angels, that attend on God, are signified; and so here, supposing him that sits on the throne to be God, these in the midst and round about the throne must needs be the Angels also. But because God is here represented in this Vision by the Bishop of Jerusalem sitting in Council, with the four and twenty Elders, or Bishops, of. Judaea on so many Chaires, or seats, on each side of him, this re­semblance in proportion must be held, for these four living creatures also to signifie, as was said, those four Apostles in this honourable relation, as the standard­bearers of the Christian Israel, they that thus travailed to plant, and defend, and contend for the Christian faith over all Judaea, and in other cities where the Jews were, and, as long as they would endure to hear it, not departing to the Gentiles, but being so rejected by them and persecuted, they are now fit to be next to God a­bout this throne, for the judging of the Jewes. And that which some learned Jewes have observed to be the meaning of those hieroglyphicks (those four like­nesses on the standards) all together, will here be ap­plicable. There is little sense in that of Aben Ezra, that the Man was in Reuben's standard, because he found Mandrakes, &c. or in that of the Talmudists, that there are four proud creatures in the world, the Lion among wilde beasts, &c. All which are vaine and ridiculous. And the account which Photius gives of this matter, Epist. 157. is little better. The most sen­sible explication of the hieroglyphick given by them is, that by the slowness of the Oxe, the anger of the Lion, the swiftness of the Eagle, and the humanity, mercy, kindness of the Man, is meant the representa­tion of God, as he was at first towards the Fathers in the wilderness, and to their posterity ever after, and even now when he comes to execute vengeance on them most remarkably, slow to anger and swift to mercy; the same in effect which is attributed to God by Joel, when he is considered in this very businesse of punish­ing this people, in the great and terrible day of the Lord, Joel 2. 13. the subject of this ensuing Vision. As for the truth of that which is thus supposed to be represented by it (viz. the great patience and [...] of God, express'd in the inflicting of these his judgements on the obdurate Jewes, and the wonderfull mercy in delivering the penitent believers) I shall onely transcribe one passage from Eusebius, being his obser­vation (after the setting down of the story) to this very purpose, [...], &c. It is but justice to adde the mention of that which will set before mens eyes the great mercy of the all-gracious pro­vidence of God, which forty years after their crucify­ing of Christ deferred the destroying of them, in which time, saith he, many Christians, Apostles and others (James the Bishop of Jerusalem, &c.) being then alive and among them, [...] were as a strong hedge, or wall, to the place, and the [...], saith he, God's visitation, did yet endure with much patience ( [...], the very word compounded of the two things signified by the Oxe and Lion, the slowness or [...] of the Oxe, and [Page 886] the [...] of the Lion) [...], if so be at length repenting of what they had done, they might so obtain pardon and deliverance: where as the pardon and deliverance are the thing figured by the mercy of the Man. so are the [...] if so be at length, answerable to the (Eagle-like) swiftness to it; whensoever they repent, he instantly pardons. As for any more particular application of these four likenesses to the persons of those four Apostles, Peter, John, Paul, and Barnabas, as that Peter should be the Lion, both in respect of his fervour and fiery zeal, generally observed in him (notwithstanding his fall) and in re­spect of his primacy, [...] first Simon in the Gospell, John the Eagle, in respect of his high specu­lations about the Divinity of Christ, in his Gospell, Paul the Oxe, in respect of his labour more abundant then they all, and Barnabas the Man, in respect of his title of humanity, by which his name is interpreted, sonne of consolation; I shall not any farther insist on them, because they are but conjecturall.

V. 8. Six wings about him—] In this verse (which hath in it some difficulty of construction) it is first evi­dent, that the phrase full of eyes belongs to the living creatures, and not to the wings; for so the Greek [...] full concludes, which agreeth with [...] crea­tures, but cannot with [...] wings, and so before it had been, [...] v. 6. [...] four living creatures full of eyes: and so it appears by the use of the wings to cover the face and secret parts, and to flie; which cannot be applied to the circuit or ambi­ence. Next, if the Greek be consulted, it will be also as clear that the [...] round about and within are not so to be divided, [...] as in our ordinary Translation they are, the former joyned with the six wings (six wings round about them) and the latter to the eyes (full of eyes within) but are both together to be joyned with the full of eyes, [...] about and within full of eyes. What is meant by [...] round about and within may be resol­ved by v. 6. where the same thing is express'd by other words; [...] there it is full of eyes [...], before and behind, here round about and within. The way of reconciling these distant phrases is, I conceive, by con­sidering the two parts of a superficies, the convex or ambient part, that is, the circumference, and the con­cave or inner part. These two we know are opposedone to the other & are fitly express'd by either of these two pairs, the outer or ambient by [...] round about, the inner or concave by [...] within; and so again (being here applied to living creatures with their faces towards us) the ambient superficies by [...] behind, or the back parts, and the inner superficies by [...] before, the back parts of such creatures being most pro­perly the convex, and the foreparts (especially when they have wings, and those wings make a king of half circle) being the concave superficies. And so by this account, as [...] before ver. 6. and [...] within here are all one, so must [...] about here, and [...] behind, or on the back, there, be all one also. And accordingly it may be observed that ch. 5. 1. [...] within is opposed to [...] the back parts, as here to [...] about, which makes it consequent that [...] the back part and [...] about should be all one, as now we set them. What is denoted by these two sorts of eyes as they are applied to the Apostles, may per­haps be thus best resolved: The eyes before are an expres­sion of their foresight, or prophetick Spirit; the eyes be­hind, those that look back to the Old Testament, and by the faculty of interpreting the prophecies and types are furnished with a great means of conviction to the Jewes to whom they were to preach, in shewing them Christ in Moses and the Prophets own'd by them. The not observing the meaning of [...] within, as it is here all one with before ver. 6. hath made others guesse, that their inward gifts may be meant by that, and the outward expressions and exercises of them by [...] round about. But that notion cannot be ap­plied to before and behind, ver. 6. and therefore cannot reasonably be thought to have place here. Moses had foretold, that a Prophet should be raised up, that is, the Messias, and they that heard not him, should be cut off; and this the Apostles understood to be the present case of the Jewes, saw this by their eyes behind them, and so by the many other passages in the Prophets to this same purpose: and besides they had many revelations now to this matter, and those are their eyes before, and accordingly wheresover they come, they warn all of this approaching destruction.

CHAP. V.

1. AND I saw note a in the right hand of him that sate on the throne, a book note b writen within and on the back side, sealed with seven seals.]

Paraphrase 1. And as God sate on his tribunal, or throne of judg­ment, behold there was in his right hand a book or roll (see note on Luk. 4. a.) full of writing on the in-side, and on the back­side, a great way down, and that roll'd up, and on the out-side sealed, that no part of it could possibly be read; and this roll con­sisted of seven rolls, one within another, and every one of them had a seal to it, ch. 6. 1. (This book of rolls containing in it the sealed, that is, secret decrees and purposes of God upon the Jewes, which as they were foretold only by Christ, Mat. 24. Luk. 21, Mar. 13. so are they by him inflicted and executed upon them, and that an effect of his regal power, to which, after his crucifixion, he was by his resurrection installed.)

2. And I saw amighty [...] strong Angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?]

Paraphrase 2. And I saw one of the Angels, of special dignity a­mong them, making proclamation with a loud voice in these words, Who is able to unloose the seals of this book, and so to open it, to reveal to us what is contained in it?

3. And no man in heaven▪ nor in earth, nor under the earth, was able to open the book, neither to look thereon.]

Paraphrase 3. And it seems, no crea­ture in the world was able to doe it, for upon this proclamation to all, none pretended to it.

4. And Ilamented greatly [...] wept much, because no man was found worthy to open and to read the book, neither to look thereon.]

Paraphrase 4. And my desire to know caused me to be much con­cerned and grieved at this, and so to make my complaint thereof.

5. And one of the Elders saith unto me. Weep not behold the Lion of the tribe of Judah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.]

Paraphrase 5. And one of the Elders ch. 4. 4. that was in one of the thrones, one of them that sate with God in judgement, comforted me, and told me that Christ, known by those two titles, of the Lion of the tribe of Judah, Gen. 49. 9. and the root of Jesse, Isa. 11. 1. having, by his voluntary suffering of death, received this reward from his Father, to have all power given to him at his resurrection, and so from a slaughtered Lamb, being turned into a roaring devouring Lion, had this privilege among others bestowed on him by his Father, to reveal, yea and to execute the decrees contained in these volumes.

[Page 887] 6. And I beheld, and lo, in the midst of the throne, and of the fourliving creatures beasts, and in the midst of the Elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God,sent into all the land [...] sent forth into all the earth.]

Paraphrase 6. This was farther exem­plified to me: for I looked and saw what I had not seen be­fore, a Lamb bloody, with wounds visible in him, as one that had been butchered, Christ crucified and risen from the dead, and so indued both with power to subdue his enemies (fitly express'd by this style of horns, see Luk. 1. n. and so used here ch. 17. 3.) and with all knowledge and wisdome to order it fitly, having instruments to execute his will, present, and ready prest at his service, and also officers (Angels ch. 4. 5. and Zach. 4. 10.) to visit, and give him account of all that was done in Judaea and elsewhere, the persecutions which the Jewes brought upon the Christians.

7. And he came and took the book out of the right hand of him that sate upon the throne.]

Paraphrase 7. And this Lamb, Christ, came and took the book out of God's hand, that is, received power from God, as the reward of his sufferings, to reveal and make known, and then to exe­cute on that people those heavy judgments contained in those rolls.

8. And when he had taken the book, the fourliving creatures beasts and four and twenty Elders fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the note c pravers of saints.]

Paraphrase 8. And when this power was given to him, this being the instating him in that roy­al authority next to God himself (that is, setting him on the throne of judgment, called sitting at God's right hand, or reign­ing till he brought all his enemies under his feet) the four living creatures, by which the four Apostles were represented, ch. 4. 6. and the Elders that (ch. 4. 4.) sat on the four and twenty thrones about the Judge, gave all acknowledgments of supreme power to Christ, and every one praised and magnified God in these approaching judgments of his, and presented to him, beside their own lauds, the thanksgivings of all the believers then living, who had been persecuted, and denied the liberty of their Chri­stian profession and assemblies (2 Thess. 2. 1.) by the malice of the Jewes, but now by their approaching destruction were like­ly to be rescued from their pressures to a flourishing condition of quiet for some space.

9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of everytribe [...] kindred, and tongue, and people, and nation:

Paraphrase 9. And in their names, and their own, they sang praises to him, acknowledging this dignity and regal power to be most worthily instated on him, as a reward of his sufferings, by which he overcame Satan, and redeemed all faithfull believers, not onely out of the power of sin and hell, but also of their persecutors on earth, bringing them to quiet halcyonian daies, giving them tranquillity, and liberty to assemble freely to his service, as a choice peculiar people of his (see note on ch. 1. d.) and accordingly concluding that this royal benefit they should now enjoy, through this act of vengeance (on Christ's and the Christians enemies, the obdurate Jewes) which was here undertaken by him, ver. 6.

10. And hast made us unto our God kings and priests: and we shall reign on the earth.]

Paraphrase 10. And in their names, and their own, they sang praises to him, acknowledging this dignity and regal power to be most worthily instated on him, as a reward of his sufferings, by which he overcame Satan, and redeemed all faithfull believers, not onely out of the power of sin and hell, but also of their persecutors on earth, bringing them to quiet halcyonian daies, giving them tranquillity, and liberty to assemble freely to his service, as a choice peculiar people of his (see note on ch. 1. d.) and accordingly concluding that this royal benefit they should now enjoy, through this act of vengeance (on Christ's and the Christians enemies, the obdurate Jewes) which was here undertaken by him, ver. 6.

11. And I beheld, and I heard the voice of many Angels round about the throne, and theliving creatures beasts and the Elders: and the number of them was ten thousand times ten thousand, and thousands of thousands,]

Paraphrase 11. And I looked, and be­hold all the Angels of heaven in infinite multitudes atten­ding on God, joyned with the Apostles and Bishops in giving praises unto him.

12. Saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdome, and strength, and honour, and glory, and bles­sing.]

Paraphrase 12. And all said with a loud voice, All power, &c. are most worthily attributed to Christ as a reward of his crucifixion. All this dignity to himself and advantages to believers are a just reward of his suffer­ings, by which he hath dearly bought them.

13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.]

Paraphrase 13. And all other crea­tures in the world made the same acknowledgment (no­ting these judgments that should now fall on the Jewes (as they were most just, so also) to be most seasonable, and infinitely advantageous to his people, who should be rescued by that means.)

14. And the fourliving creatures beasts said, Amen. And the four and twenty Elders fell down, and worshipped him that liveth for ever.]

Paraphrase 14. And a general adora­tion was paid unto Christ as unto God himself, noting this punishment of the Jewes to be a just act of divine revenge on their crucifying of Christ, who being by his divine power raised from the dead, by the same destroyeth them, and preserveth his persecuted disciples.

Annotations on Chap. V.

a Note: [...] V. 1. In the right hand] That [...] signifies not upon, but in the right hand of God, may appear by v. 7. where it is said to be taken [...] out of his hand, which supposeth it formerly to be in it. And though this be not the ordinary notation of the Greek [...] (and therefore I see it is conceived by some, that the book was here brought, and layd by him [...], on his right hand,) yet the promiscuous use of Prepositions in these books (answerable to the He­brews, whose Prepositions are used more loosly and largely) will give a full answer to this. Now this is no nice consideration, but that which is of use to ex­plain that which follows, of the Lambs taking the book out of the hand of God the Father. [...] For this book con­taining in it the decrees of vengeance and judgment upon the enemies of God, the crucifiers of Christ and persecuters of the Christian faith and Professors, and this power being by the resurrection of Christ seated and instated on Christ as a reward of his sufferings, and consequently the execution of these decrees of God put into the hand of the Son, whose coming and king­dome it is thence so often called, and this power being not again delivered up into the Fathers hands till the end of the world, all this is here fitly and fully expres­sed by the Lambs taking the book out of the right hand of God the Father, (and would not so commodiously be represented, if the book had layn by him, and had not been in his hand) and by his loosing the seals, and opening the book, that is, bringing forth those judg­ments of God which lay folded up in his decrees, but were now to be remarkably executed by Christ.

b Note: [...] Ib. Written within and on the backe-side] It may here be thought probable of this book, which is said to be [...], that by putting a comma after [...] within it should thus be rendred, written within, and sealed upon the back, [Page 888] and so that the seven seals were all on the outside of the book. But besides that the ordinary punctation, putting the comma after [...] on the back, resists this, there be many other circumstances clear the other to be the meaning, that the book, or roll, was written within and on the back-side; by within meaning the in­ner concave superficies of the roll, and by the back-side the convex, which is outermost in rolling up, (see ch. 4. Note i.) As first, that in the processe it appears that the opening of every single seal brings forth some representation, which could not be if all the seals were on the back-side; for then they must all be open'd be­fore any part of the book could be discovered: and therefore it must be supposed that the main book or roll had seven rolls in it, and each of them sealed. Se­condly, the phrase in this place referres to the like in Ezekiel, c. 2. 10. where a long succession of calami­ties is represented by a roll written within and without, that is, a roll written within throughout, and on the back­side a great way down, yet leaving enough in the lower part of the back-side to wrap up all that was written, and keep it from being seen; and so for sealing also. And that is perfectly appliable to the phrase here, writ­ten within and on the back-side, but so, as there should be void space left to cover all, & to seal up all. Thirdly, because the word [...] on the back-side here being all one with without in Ezekiel, and so fitly denoting not the out-side of the roll when it was made up, or that part of the outside which appeared then, but the back­side of the roll written on a good way, when the inside or foreside was all written on. This is fitly appliable to the matter here foretold at the opening of these seals, a long series of calamities which should fall upon this people, (just as in Ezekiel it was:) for that is the rea­son why a roll at any time is written on the back-side, viz. because the inside (which alone is wont to be writ on) will not contain all that belongs to it; Scriptus & à tergo being the expression for a very long roll, or book, that it is written on the back-side also.

c Note: [...] V. 8. Prayers of Saints] Who the Saints are whose prayers are here mention'd, as odours, may appear, v. 10. where of them it is said, that they shall reign on the earth, that is, that the effect of the execution of these judgments of God on the enemies of Christiani­ty, noted by the Lambs opening the book (Note a) should be this, that the Christians should thereby have a peaceable being upon earth, to assemble and serve Christ, (see c. 1. Note d.) By this it is evident that the Saints here are the Christian people upon earth, [...] and not the Saints which reign in heaven. And this also is agree­able to the notion of odours, [...] by which their prayers are express'd: For those referre to the incense that the Priests were wont to offer in the Sanctuary, whilest the people pray'd without, Luk. 1. 10. and their prayers supposed to go up with that incense to heaven. By this it also appears that the four living creatures, and four and twenty Elders, [...] which have here the vials in their hands, [...] as also the harps, the one to denote the prayers, the other the praises of the Christians, are the Apostles and Bishops of Judaea, (as in the laying of the scene appeared, c. 4. Note d. and g.) whose office it was to present the prayers and praises of the Christians to God: and so by all these together the Christian per­secuted Church of Judaea, (and by consent with them, all other Christians over the world) are represented here, as those that had now their prayers heard, and those by the destruction of their persecuters turned into praises.

CHAP. VI.

1. AND I saw when the Lamb openedthe first [...], see Mat. 28. 1. one of the seals, and I heardthe first of the four living crea­tures saying, as a voice of thunder, [...] as it were the noise of thunder, one of the four beasts saying, Come and see.]

Paraphrase 1. And as the Lamb, that is, Christ, opened the first seal, which closed the first roll, I looked, and the first of those four living creatures called aloud to me, or in such a kind of voice as is wont to come out of thunder, when a voice is heard from heaven (see note on Act. 9. 6.) saying, Come and see, or, Here is a more full relation and prediction of those things which Christ had foretold concerning the Jews, Mat. 24. (set down here in this chapter in grosse, and more particularly, as they have their execution, in the following chapters.)

2. And I saw, and behold a white horse, and he that sate on him had a bow, and a crown was given unto him, and he went forth conquering, and to conquer.

Paraphrase 2. And as I look'd, me thought I saw a white horse, and one sitting thereon, that is, an Angel representing Jesus Christ (see c. 19. 11.) now in another posture then that in which he had been, c. 5. 6. There he was a Lamb slain, now he is a King riding in pomp, (the white horse noting his glory) but this a spiritual King, the horse that he rides on being mystically the Gospel, in respect of the purity and gloriousnesse or divinity of its doctrine. And this horse-man, or Prince, the Lord Christ, had a bow in his hand, that is, menaces and terrors held out against his enemies, before they be really inflicted on them, as the bow is first held in the hand, then the arrow prepared upon the string, before it be shot out at them: and he had a crown given to him, as to one now instated and installed in his royal office: and his businesse at the present was, that which was primarily proper to the white horse, the Gospel, to be the power of God to salvation to them that believe, to convert the Jews to the faith, and so to conquer and melt his crucifiers; and then for the future (as the Gospel is by consequence the savour of death unto death) to bring down, or destroy the obdurate, (these two being generally the ways of Christ's conquering in this book) and as the Jews, so after, the Romans, by converting some, and de­stroying others, conquering and breaking the infidelity of some, and then bringing down and destroying the impenitent.

3. And when he had opened the second seal, I heard the secondliving creature beast say, Come and see.]

Paraphrase 3. And when he had ope­ned the second seal, which had the second roll under it, the second of the living creatures called to me to come, and behold what was represented there.

4. And there went out another horse that was red: and power was given to him that sate thereon, to take peace from theland [...] see Premon: and note on Mat. 24 b. & Rev. 7. a. earth, and that they should note a kill one another; and there was given unto him a great sword.]

Paraphrase 4. And I looked and saw another horse red, or of blood-colour, & an Angel (as mini­ster of God's judgements) sate upon him: and of him it was told me, that he had power given him to embroyl the land of Ju­daea (see c. 7. 1, 9.) with war, thereby to pour out a great deal of blood; and to that purpose, me thought he had a sword put into his hand, a presignification of the slaughters that should be committed by the Jews one upon another, see Mat. 24. 7.

5. And when he had opened the third seal, I heard the thirdliving creature beast say, Come and see. And I beheld, and lo a black horse: and he that sate on him had a pair of ballances in his hand.]

Paraphrase 5. And when he opened the third seal, which had the third roll under it, the third of the living creatures called to me, to come and see what was in that roll: and it was a third horse, black and soul to look on, and by that was signified a sore famine (which discolours the skin of men, and makes them look black, and sad, and dismall;) and to signifie this, he that was on this horses back, the Angel that was executioner of this judgement, had a ballance in his hand to weight corn, (as 'tis usual in time of scarcity, or approaching famine, when bread is distributed out to every one by weight, no more then is thought necessary to life.)

[Page 889] 6. And I heard a voice in the midst of the fourliving creatures beasts say,a quart note b A measure of wheat for a peny, and three measure of barley for a peny; andinjure not [...] see thou hurt not the oyl and the wine.]

Paraphrase 6. And from the midst of the four living creatures there proceeded a voice, as the pre­diction of some prophet, saying, The scarcity of corn is such, that the price of a mans days-labour will buy no more then is went to be thought sufficient for a mans food for a day, and if he eat that all himself, there is nothing left to provide for wife and children, much lesse for cloaths for all of them, and so in proportion the price of barley; such scarcity there is of the necessaries of life for men and cattel: whereas of oyl and wine (of which there is no necessity, the first might wholly be spared, and is of no use in such times of extreme dearth, and the want of the other might competently be supplyed by water) there was store enough: the scarcity was to fall heavy upon the necessaries of life, but not on the superfluities, which is an expression of the heavinesse, not lightnesse or supportablenesse of it.

7. And when he had opened the fourth seal, I heard the voice of the fourth living creature beast say, Come and see.]

Paraphrase 7. And upon the opening of the fourth seal, wherewith the fourth roll was sealed up, the fourth living creature called to me to come and see the representation contained in it.

8. And I looked, & behold, a pale horse, & his name that sate on him was note c Death, andhades fol­loweth [...] hell followed with him: and power was given note d unto themto kill up­on the fourth part of the land [...] over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and by [...], or, the fourth part of the beasts, so the King's MS. [...] with the beasts of the earth.]

Paraphrase 8. And it was a pale horse, and a rider thereon, signify­ing great death or mortality, whether by extraordinary ways of death, the sword and famine, or by that ordinary known way of pestilence, following (as ordinarily it doth) upon those two and sweeping away many. And these three horses, in the three last rolls, that is, sword, famine, and death or pestilence, (all named together in this matter, Mat. 24. 7.) should destroy the fourth part of the land of Judaea, men and beasts, or else should make such a vastation, that the wild beasts should encrease, and be too strong for the inhabitants there. (And all this but a fore-runner of the far greater destructions that should afterwards be wrought among them at the siege of Titus.)

9. And when he had opened the fifth seal, I sawbeneath note e under the altar the souls of them that were slain for the word of God, and for the testimony whichthey had had [...] they held.

10. And they cryed with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell onthe land [...] the earth?]

Paraphrase 9, 10. And upon the open­ing of the fifth seal, I saw in the lower part of the San­ctuary, beneath the altar of incense, the souls of the Mar­tyrs, (see ch. 7. 9, 14) that had been slain by the Jews, for their constant preaching of Chist, and this blood of theirs, like that of Abel, called to Christ, as a righteous and faithful Judge, for judgement upon those wicked men, who were guilty of all the blood of all the prophets (Mat. 23. 35.) even as far as to Christ himself and his Apostles, and other Christians afterwards, whom they persecuted also, and caused many to be put to death, Luke 21. 12.

11. And white robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, which should be killed as they were, should be fulfilled.]

Paraphrase 11. And this crying of their blood for instant justice was at the present answered with giving them white robes, acknowledgements of their constancy, and perseverance in suffering, and consequently a present state of blisseful reward; this revenge of their blood being for a while, for some few years, deferred, till all the blood-guiltinesse of these Jews should be filled up, all the other Martyrs slain, James the Bishop of Jerusalem, &c. and then should the vengeance come on these impenitent obdurate persecuters, see c. 7. 9, 10, &c.

12. And I beheld, when he had opened the sixth seal, and lo there was a note f great earthquake, and note g the Sun became black as sackcloth of hair, and the Moon became as blood;]

Paraphrase 12. And at the opening of the sixth seal, in that roll there was a representation of Eclip­ses of Sun and Moon, &c. figuratively to expresse great destructions, Ezek. 32. 7. Isa. 13. 20. Joel 2. 10. and 31. and ch. 3. 15.

13. And the stars of heaven fell unto the earth, even as a fig-tree casteth her latter figges [...] untimely figs when she is shaken of a mighty wind:]

Paraphrase 13. And the same was again signified by an appea­rance of falling starres dropping down as the withered figges, those that are of a second spring, and come not to be ripe that year, but hanging on the tree in the winter, are frost-bitten, and with a great wind are shaken down and fall from the tree, Is. 34. 4.

14. And the heaven departed as a scroll when it is rolled together, and every mountain and island were moved out of their places.]

Paraphrase 14. And by the appearance of great, black, gloomy clouds, covering the whole face of the sky, not a star to be seen any more then the writing is discernible in a roll folded up, (see note on Luk. 4. a.) and by the earthquakes ver. 12. whereby many hills and islands were moved out of their places, Is. 34. 4.

15. And note h the Kings of theland [...] earth, and the great men, and the rich men, and therulers o­ver thou­sands chief captains, and the mighty men, and every bond-man, and every free­man note i hid themselves in the dens, and in the rocks of the mountains;]

Paraphrase 15. And the governors and great ones, of several de­grees of power among the Jews, the Generals of the several factions among them, and every meaner person of all sorts, appeared in the vision to be in an horrible consternation:

16. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from thek. k. wrath of the Lamb:]

Paraphrase 16. And the guilt of the blood of Christ and Christi­ans, which they had shed, and of which they wish'd that it might fall upon them and their children, now fell upon them, made them fly into vaults or caverns under grounds, and into walls, (according as it really fell out, and as it was foretold by the Pre­phets, Is. 2. 19. Hos. 10. 8. and by Christ, Luk. 23. 30.)

17. For the great day of his wrath is come, and who shall be able to stand?]

Paraphrase 17. As seeing this inevi­table vengeance now falling on them.

Annotations on Chap. VI.

a Note: [...] V. 4. Kill one another] The great intestine broils a­mong the Jewes, those especially of the Seditious and the Zelots, are at large set down by Josephus l. 4. and l. 5. De Bel. Jud. so great, saith he, that Vespasian on purpose deferred the siege of Jerusalem, that they might more easily be destroyed by their own then by the Roman's swords: see Luk. 21. 10. Thus about the twelfth of Nero, when Florus crucified (beside great multitudes of the ordinary sort) [...], saith Eusebius out of Josephus, many myriads of the most honourable among the Jewes, there was, saith he, first in Caesarea, then in all Syria, such a disorder and [...], terrible tumult, of those that dwelt in the countrey against those that inhabited [Page 890] the cities, invading and laying them wast in a most ho­stile manner, that one might see whole cities full of un­buried carcasses, old men and children thrown dead together, women shamelesly uncovered, [...], the whole Province full of inexpressible calamities. And the observation is once for all, Eccl. Hist. l. 2. c. 6. that [...], seditions, and warres, and mischievous projects one upon the neck of another, ne­ver left the city and all Judaea, till at last the siege came upon them. And at that very time when it came, three factions there were on foot among them, under three commanders, Eleazar, John, and Simon. And though Tacitus say that the approach of their enemy gave them peace one with another; yet Josephus, that was an eye-witnesse, relates it much otherwise, only that the three factions [...], were divided into two, by the oppression of the third, John upon the day of unleavened bread sending some into the Temple, under pretence of sacrificing, which kill'd Eleazar and butcher'd his party, and seised upon the Temple, where before Eleazar and his Zelots had fortified themselves. And however, though the seditious joyn'd a while to repell the enemy, yet they soon returned to their former feuds, and one faction fighting against the other, the weight and smart of both fell upon the communalty, who were plunder'd by each of them. More of these civil combustions, and the fearfull effects of them, we read of most notably in the time of the siege; when the scarcity began to pinch the besieged, then the [...] broke into all houses, tormented the possessors to bring out their provision. When mothers, Euseb. l. 3. c. [...] out of Iosephus. saith he, snatch'd victuals out of their babes mouthes, in came the seditious, and snatch'd it out of theirs, and catching up the children which held fast the bits in their mouthes, and would not let them goe, they dash'd them against the ground. Those that, to prevent them, eat up what they had before they could come to them, they used with most horrid cruelties, [...], taking themselves to be injured by them who thus rob bed them of their prey: And those that were ready to die through the famine, they would yet search more strictly, [...], lest they should have some food in their bosome, and only make as if they were famish'd, when they were not; and then [...], horrible waies of torment did they use to find out food. And so true is that which is here said, of their killing one another, that saith he, [...], they would run through those that lay alive (but ready to faint) before them, to trie their weapons. And the horridnesses of these practices of theirs upon one another was such, saith he, that if the Romans had delayed the work, the earth would have swallowed them up, or fire and brimstone would have fallen from heaven on them, as on Sodome. And though the whole faction of the Zelots were kill'd by Titus in the Temple (a part of which they fortified and defended) yet still after that, even to Adrian's time, we find mention of their frequent tumults, and butcherings of one another. But the particulars which are here in this place intimated, and the same Mat. 24. 6, 7. seem to be earlier then these, as being both here and there set before the famines, and pestilences, and earthquakes; all which, as they are both there and here mentioned, are but [...] the beginnings of their ensuing calamities, the signes and forerunners of them. And many such slaughters there then were in the lat­ter end of Claudius, and throughout Nero's reign, caused by seditions and tumults, from time to time suc­ceeding one another, and famines in like manner conse­quent to their seditious commotions; and so, as it is uncertain, so it matters not much in what point of time these here are placed. Only for the preventing of mistakes, we may proceed thus farre in defining of this time; that the famine here mention'd cannot be that foretold by Agabus, nor consequently can the slaugh­ters here mention'd be any preceding that, if what is here said be by way of prophecie. For that famine foretold by Agabus came to passe in the second year of Claudius which was before S. John's banishment can be imagin'd to be: For that S. John was at Jeru­salem about the sixth of Claudius appears by Paul's finding him there, Gal. 2. 9. at his coming up with Barnabas from Antioch to the Council there. And that Claudius did not banish the Jewes from Rome till after this, appears, Act. 18. where upon that oc­casion, [...] Aquila was but newly come from Rome ver. 2. at the time of Paul's being come from Athens to Corinth: and there must be some competent time intervening betwixt the Council and this: For after he separated from Barnabas, his businesse was in Syria, Cilicia, Derbe, Lystra, Phrygia, Galatia, Mysia, Troas, Philippi, Amphipolis, Apollonia, Thessalonica, Beroea and Athens. This banishment of the Jewes from Rome, Orosius l. 7. c. 6. relates out of Josephus to have been about this ninth of Claudius. And that Claudius did any act against Christians before they were involved in that expulsion among the Jewes, we have no ground or reason to affirm: But on the con­trary Suetonius is clear, Claud. c. 25. that he banish­ed the Jewes that followed Christ. Which makes it reasonable to assent to the judgment of Chronologers, that in this ninth of Claudius John was banish'd from Ephesus to Patmos; all parts of the Roman domini­ons doing the same that was done at Rome. How­ever, that John was not sent into Patmos before that famine, doth thus appear irrefragably; No manner of persecution fell upon the Christians from the Roman Emperor, or Proconsul, or Procurator, before they were stirred up by the Jewes, the fountains of all the persecu­tions, saith Tertullian cont. Gnost. And the Jewes stir­red not up the Gentiles untill, by the Apostles tur­ning away from them to the Gentiles, they were in­censed and provoked, Act. 13. 46. and that was after the death of Herod Agrippa, which was in the fourth of Claudius. And therefore supposing the exile of S. John to Patmos to have been toward this end of Clau­dius's reigne, it is consequent that to that time also, and not before, these mutual slaughters must belong. And of this sort Josephus mentions very bloody ones, when the Sicarii raged in the time of Felix, Ant. l. 20. c. [...] And at the end of that chapter he adds, [...], that many of the Priests were in distresse, and died for want; though because that famine seems to have been on the Priests only by the oppression of the high-priests, it is not cer­tain that that is it which is here mention'd, but some o­ther about that time, not particularly mentioned by him. And these slaughters wrought by these seditious persons as they are properly parallel to the [...] the beginnings of pangs, Mat. 24. so are they to the second horse in this Vision. And presently after, the state of Judaea is so related by Josephus c. [...] as their condition may well be represented in this Vision, v. 8. where the power is given to them to kill upon the fourth part of the land with sword, and hunger, and death, the Jewes never desisting from sedition, [...] until they kindled & accended a warre. And this will be a fit season also in which to place the crying of the souls beneath the Altar, which must be somewhat before the murther of S. James the Bishop of Jerusalem, set down after the death of Festus, (and before Albinus entred the province, c. [...].) and said to have raised great grief and indignation in all that had any sense of justice, [...], all that were most just in the city, and [Page 891] exact concerning the laws, took it very ill, saith he.

b Note: [...] V. 6. A measure of wheat for a peny] Choenix is not any set measure, but hath often varied in several times, saith Waserus, Ant. Mens. l. 2. c. 3. and doth or­dinarily signifie that proportion of wheat which will be sufficient for one mans food for a day. [...] So [...] is, it seems by the Gospel, Mat. 20. 2. the wages of a daies labour. And then the meaning of A choenix for a peny is, that a man's daies-labour shall but bring him in as much bread as he daily wanteth, all other necessaries for him, and even bread for his whole fa­mily, being wanting; for the choenix was but the pro­portion for one person. This signifies the beginning of a famine, the dearnesse of corn, as will be discerned if it be compared with the difference that is among us be­tween the day-wages of a labourer, and the quantity of bread which is necessary for him; two pence in bread being thought largely sufficient for a single man's food, when yet his ordinary wages is five or six times as much: by which may be guess'd the meaning of a choenix of wheat for a denarie, viz. two peny-worth of bread (perhaps lesse) sold for a shilling, or every thing six times as dear as ordinary. And so this whole verse, and the rider of the black horse, with the ballance in his hand, is an embleme of dearth beginning, though not yet rioting upon them, and so is most proper to be applied to the famines in Judaea, foretold by Christ, Mat. 24. 7. which yet were none of them compara­ble with those horrible streights of famine which befell them afterward in the siege, &c. See Note a.

c Note: [...] V. 8. Death, and hell followed] By death here, and Hades (or [...] destruction) along with it, the pe­stilence is most probably signified, which follows the famines immediately, Mat. 24. 7. and so here in the end of this 8th ver. (sword, famine, death.) Death sure is pestilence, and that some particular pestilence, soon after the famines forementioned. Yet will it not be amisse to observe how properly this word (which signifies mortality in general, without defining the way of it) may be also set to denote some other of those prodigious slaughters which after fell upon the Jewes, which could not be contained under either the sword or famine before mentioned. Of this sort there were many, that especially of the three myriads, that is, thirty thousand, which in a tumult at the feast of the Passeover were thrust and trod to death by themselves, as they ran tumultuously out of the gates of the Temple; [...], saith Eusebius l. 2. c. [...].

d Note: [...] Ib. Unto them] The [...] them here in the Plural seems to signifie the three last horses and their riders, and so to denote sword, and famine, and pestilence, the same that was mentioned by Christ, Mat. 24. 7. as the beginnings of their sorrow, or pangs of a farre heavier travail, which after followed: and so no doubt there was a completion of it, in such a degree as is here spoken of, [...] that is, [...] upon the fourth part of the land; whether that signifie to the destroying one tetrarchy or fourth part of the nation, (as it is cer­tain it fell very heavy upon Galilee) or whether to the destroying very many in several parts of the nation, so that not all, but only a fourth part of the nation were thus visited by these destructions. This latter will seem the most probable, if it be applied peculiarly to that point of time which is parallel to the beginnings of sorrow, Mat. 24. And then the [...] by the beasts, if that be the right reading, will signifie the prevailing of the beasts of the field, as a token and effect of a vastation in those places, where the sword, and famine, and pestilence had made such havock, that is, in that fourth part of the land. But the King's MS. reads not [...], by the beasts, but [...], the fourth part of beasts, answerable to the fourth part of the earth precedent; and then the meaning will be, that this destruction fell upon the cattel as well as men, as either in warre, or famine, or pestilence it is wont to doe. This hath thus farre been said on supposition that what is described here belongs to the beginnings of sorrows, [...] and not the bit­ter pangs themselves. As for those, they were farre more sharp and wasting, and infinitely above this pro­portion. The story is full of them. At the Passeover (to shew the just judgments of God in avenging on them the death of his Son, at that very time wherein they crucified him) no lesse then 300000, which came up to that feast out of all Judaea, were shut up in Jeru­salem, as in a prison, in that close siege of the Romans, which made the famine so soon to rage most furiously; and this whole number, being but a small proportion to the infinite multitude more of those which were in the city before, (for by Cestius's computation of the 255000 and 600 sacrifices offered at one Passeover, at the rate of ten persons to one sacrifice, the number will be near ten times as great as this now named, besides the unclean that were excluded the sacrifice) were all, one and other, destroyed either by the famine, or by the seditious and turbulent among themselves, killing the rich [...] under pretense they would betray the city, or by the pestilence, or by the enemy (when they were takenJoseph. de Bell. Ind. l. 6. c. 8, &c. forraging for food, and cru­cified great multitudes of them before the city) or at last taken captive by the besiegers. So that of those that fell by the famine and sword, [...], in Jose­phus de Captiv. l. 6. c. 44. (as here [...]) he there casts up the summe to an hundred and ten myriads, that is, eleven hundred thousand. And for the rest of theSee Euseb. l. 3. c. [...] [...] and [...] the seditious robbers and thieves, as they were by their own accused and appeached, they were all put to death by Fronto a Roman, after the taking the city; and of those that were still left, those which were tallest and [...], they were reserved for the triumph. Then of the rest that were above seventeen years old, many were sent prisoners to the works in Aegypt, and many sent into the provinces to be destroyed in the Theatres, [...], saith he, by sword and by wild beasts. And for all those that were under seventeen years old they were sold for slaves. And of these alone, saith he, the num­ber was above nine myriads, that is, ninety thou­sand.

e Note: [...] V. 9. Under the Altar] [...] here, and c. 8. 3. must signifie the altar of incense (called [...] Luk 1. 11. but properly [...]) not of burnt-sacrifice, the whole place here represen­ted from ch. 4. being the Sanctuary within the veile, where this altar of incense stood, that other of the burnt-sacrifice standing without in the court (see Note on Mat. 23. i.) and so 'tis clear by the mention of in­cense, ch. 8. 3. To which purpose may be observed, what we find inOn Heb. [...]. 7. Theophylact, that the word [...] was used peculiarly for that censer which the Chief Priest once a year carried with incense into the Holy of holies, and that the standing altar in the San­ctuary was called [...]. [...] And therefore [...] must not be rendred under the altar (as they that conceive it the altar of burnt-sacrifice, conceive also that the souls of the Martyrs doe here lie at the foot of the altar, where the blood, which is the life of living creatures, is wont to be poured out) but in the lower part of the Sanctuary, beneath the altar of in­cense. Of this word see more in Note on ch. 11. a. As for the souls of those that were slain, [...] by that phrase is signified their blood, (as the soul and the life is all one, and the blood is the life, Gen. 9. 4.) and the blood of the slain is the effusion of their blood, (as the blood of Abel) the sin of murthering them. The same is after express'd by [...], [...] those that were slain; for of them in the Masculine gender, and not of the [...] in the [Page 892] feminine, it is said, [...], they cried saying, How long, &c. All which signifies no more but the sin of slaying the Christians, and the vengeance that in justice from God, and by the promise of Christ, was due to it: And the whole passage seems to allude to 2 Esdr. 4. 35. where the souls of the righteous ask in their chambers, saying, How long, &c. and the answer is, (as here) By measure hath he measured the times, &c. and, he doth not stirre them, till the said measure be fulfilled; and ch. 15. 8. Behold, the innocent and righteous blood crieth unto me, and the souls of the just complain continually, and therefore saith the Lord, I will surely avenge, &c. And so here the great persecutions and slaughters of the Christians wrought by the Jewes, added to their crucifying of Christ, provoked God's vengeance on them, which should shortly be poured out in fury, they still going on to slay more, James the Bishop of Jerusalem (known by the name of the Just) and others, whose slaughters, by their own confession, brought down that fatal destruction upon them.

f Note: [...] V. 12. Great earthquake] Of the great earthquakes (in divers places, saith S. Luke) which were both in Asia and at Rome, see Eusebius in Chronico in the time of Nero, and Baronius, An. Chr. 68. Neronis 12. and so also of the Eclipse of the Sun; and of a starre or comet like a sword, that stood over the city, and con­tinued a year, and of a great light, that shined about the Altar and the Temple at nine of the night, upon the feast of unleavened bread, for half an hour to­gether, and of Meteors that were seen through all the region, and of an apparition in the clouds of chariots and troops of armed men encompassing the city, and many the like, see Eusebius Eccl. Hist. l. 3. c. [...]. who calls them [...], and [...], prodigies manifestly fore­signifying the approaching desolation, and sermons as it were of God himself, which is the meaning of the [...] the signe of the Son of man appearing in heaven, Mat. 24. 30. And among these Meteors, the falling starres that are here described, v. 13. would go for no great rarity. But Arethas mentions some of the anci­ents, who interpret this earthquake here tropologically of Vespasian's siege of Jerusalem; and so it may well be understood, and by analogie all the rest also. See Note g.

g Note: [...] Ib. The Sun became black] That the blacknesse of the Sun, and bloodiness of the Moon, and the falling of stars from heaven upon the ground, have a literal interpretation, of which they are capable, so as to note prodigies in the heavens, Eclipses and Meteors, &c. there is no doubt. But yet here they are sure brought to signifie something else. For if these words be com­pared with Mat. 24. 29. to which they are perfectly parallel, it will appear that they are not a setting down the prodigies before the siege of Jerusalem, but that (that being set down, v. 15.) the darkning of the Sun, &c. is [...] after that tribulation, or pressure. All the question is, whether these here be only a general re­presentation of slaughters and blood-shedding, which (because, when they are excessive, they may cause clouds and meteors in the aire) are by some thought to be so express'd ordinarily in the Prophets, or whether they may not signifie the falling of these judgements upon the Civil and Ecclesiastical state represented by Sun and Moon, and the whole multitude of that peo­ple signified by the stars of heaven: And the latter of these seems the more probable (see Note on Mat. 24. n.) for thus in the Prophets of the Old Testament it is ordinary, as when we read, for the iniquity of the peo­ple is the land darkned, and the like, that is, the glory and lustre of it destroyed. An eminent example, di­rectly parallel to this, we have Isa. 34. 4. All the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll, and all their host shall fall down as the leaf falleth off from the Vine, and the fal­ling figg from the figge-tree; and my sword shall be bathed in heaven. And all this but a representation of God's judgements upon Idumaea, as in the next words it followeth. And so the host of heaven, Dan. 8. 10. is set to denote the Jewes, which being supposed, the starres that here fall, will be the common people or multitude of that whole Nation, all express'd distri­butively in the words that follow, v. 15. the Kings and great ones, and the rich, and commanders of thou­sands, and the mighty, and every servant and free­man: see Note on Chap. 8. c.

h Note: [...] V. 15. The Kings of the earth] That this prophecy belongs to the Jewes, hath been cleared by other evi­dences, and accordingly [...] must be transla­ted the Kings of the land, and signifie in this place those that had or assumed to themselves the greatest au­thority among them, and not in any stricter sense Kings, or Heads of the people: for that notion is not appli­able to any that were at Jerusalem at this point of time, to which this Vision refers, (see Note i.) And pro­portionably must the [...] great men denote the principal that were then in the city. [...] And then the [...] are the commanders or officers in their armies, [...] the leaders of the several factions, as will appear Note i. (being elsewhere used for Roman officers of their mi­litia.) And then the rich men, the bond-man, and the free-man, make up all that were in Jerusalem at this time, express'd, as 'tis the fashion of the Scripture, by the several sorts of them.

i Note: [...] Ib. Hid themselves in the dens] This hiding them­selves in dens, or caves, is an expression of a great fear and consternation, and the thing that was foretold by S. Luke c. 21. 26. Men despairing for fear, and for the expectation of the things that were a coming on that people, and this there immediately attending the Gentiles treading down of Jerusalem, ver. 24. This makes it not so fit to apply it to their flying to the mountains, which was before the siege, or to those fears that were produced by the prodigies, the forerunners of the destruction, such as the [...], the promi­scuous noise or voice, [...], Let us re­move thence, which was generally thought to signifie the departure of God from the Temple, adytis arísque relictus, for this still was before the destruction: but the passage to which this most punctually relates is that in the very time of destroying the city by Titus. For when the Temple was burnt, and the Priests hanged up, and upon an affront offered to Titus, (refusing to re­lieve, or take quarter from him) the souldiers were per­mitted to plunder and fire all; the [...] or sedi­tious go to the [...] or Palace, where many had laid up their wealth, drive out the Romans thence, kill eight thousand of them, four thousand Jewes that had gotten thither for shelter, plunder the place, and the whole lower city, and then [...], retired to the upper city, Sion, the best fortified place, and there planted themselves. For the taking of this, Titus was fain to use engines of battery, and to that end to cast up works: And having done so, assoon as ever a piece of the wall was beaten down, of a sudden a strange fright and consternation took them, some crying out that the whole wall on the West was de­molished, others that the Romans were entred, others that they saw them in the Towers; and such a change followed in the mindes of all their leaders, or [...], parallel to the [...], [...] and [...], and [...] Kings, and mighty men, and commanders here, that they that were just now in the greatest pride and rage, and contempt of their enemies, and by the deceits of false prophets suborned by them, endeavoured to make all confident that they should have successe, now trem­bled and quaked, and sought which way to fly: upon which Josephus observes [...], [Page 893] the power of God upon impious men. For, saith he, the Tyrants of their own accords coming down out of their towers, [...], quitted their garrisons, which otherwise no force could have been able to take. And a multitude of them endeavou­ring to get away, but being not able to doe so, run into caves under ground, and into the foulest vaults, and so the Romans took the towers, and burnt the houses, kill'd a multitude in the streets, without any the least opposition. And so the city was taken, this being the last act of that bloody tragedy, as here this hiding in the caves appears to be attended immediately with these words, [...] for the great day of his wrath is come, and who shall be able to stand? answerable to the Ro­mans setting up their ensigns on those towers at this point of time, and celebrating their victory with shouts and singing, as Josephus saith; adding, that when Ti­tus came and saw these towers thus madly forsaken by the Jewes, he wondred exceedingly, and left them standing for a monument of his strange successe, when he demolished all other walls of the city. After this the Romans making a narrow search in all the noisome vaults and caverns, they kill'd whom they found there. And John, one of the Generals of the seditious, being almost famish'd in a vault, begg'd quarter, and was taken out, and kept in prison: and so Simon son of Gioras, the other of their Generals, having gotten in­to an inner vault, after some dayes his victuals failing, came out of the vault in his white stole and purple garment, and yielded himself to a Roman souldier that was left there. And him Titus reserved to be carried in triumph to Rome with him. And for the rest of the [...] and [...], [...] seditious and rob­bers, so call'd from their short sword, (that is, the re­mainders of the two factions, the Zelots being before murthered by the former of them in the Temple) they were appeached by one another, and brought out, and either kill'd by the Romans, or kept to adorn the triumph, or sent as slaves into Aegypt, or in the se­veral provinces set to fight with wilde beasts on the Theatres. So exactly true is it which is here said, that as the Kings and great ones, [...] so [...], every servant and every free-man, did thus hide themseves in the caves, as the final completion of this destruction. And if the [...], [...] the stones of the mountains, have any farther peculiarity of signification, it may fitly be interpreted of the walls of the Temple, where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers, from whence five days after they came out, being forced by hunger, and were brought to Titus, and put to death. To which purpose it is commonly known, that as the Temple is called the mountain, [...] or hill, of the Lord, so [...] stones may fitly signifie walls that are made of stone, and so may probably signifie Mat. 27. 51. the walls of the Tem­ple, rather then the Tomb-stones. And if so, then their hiding themselves in the walls of the Temple, as Jose­phus relates, will be literally expres'd by this phrase [...], the stones of the mountains; or if not, yet prophetically and mystically it may thus be signified, as that which follows, [...] their crying to the mountains to fall upon them, is a prophetical expression to signi­fie the sadnesse and direfulnesse of their present con­dition.

k Note: [...] V. 16. Wrath of the Lamb] The anger of the Lamb, and the great day of his anger here, v. 16, and 17. and [...], thine anger, ch. 11. 18. are set to ex­presse this vengeance on the Jewes, whereof the cru­cifixion of Christ was so great and particular a pro­voker. Hence is it that in the Gospel 'tis called the kingdome of God, and the coming of Christ, and in Jo­sephus and Eusebius, [...], divine visitation, Euseb. l. 3. c. [...], destru­ction from divine vengeance, c. [...], and [...] punishment from God, ibid. and all this from S. Luke, [...] ch. 21. 22. who calls them [...], days of vengeance from God, poured out upon them remarkably for what they had done unto Christ. And one phrase yet more eminent there is to the same pur­pose, Rev. [...] 16. 14. [...], the warre of the great day of God that ruleth all, that is, the bloody destruction which this just judgment of God brought upon them, for their crucifying of Christ, and persecuting and killing of Christians.

CHAP. VII.

1. AND after these things I saw four Angels standing on the four corners of note a theland earth; holding the four winds of theland earth, that the wind should not blow on the earth, nor on note b the sea, nor*. on every on any tree.]

Paraphrase 1. After the general view and description of God's vengeances on the Jews, suc­ceed now the particular executions of them: and therein the first thing that was represented to me, was, Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction, who are therefore first to be mark'd (as the houses of the Israelites in Aegypt, that the plague may passe over them) and so secured before the vengeance break out upon them in common. This is here thus expres'd in vision; I saw, saith he, four Angels that had power to bring punishments, famine, &c. (foretold c. 6.) upon Judaea, but making stay before they would do it, not permitting any of these mischiefs as yet to break out upon them.

2. And I saw another Angel ascending from the East, having the seal of the living God: and he cryed with a loud voice to the four Angels, to whom it was given toinjure [...] hurt the earth and the sea.

3. Saying, Hurt not the earth, neither the sea, or the trees, till weshall seal [...] have note c sealed the servants of our God in their foreheads.

Paraphrase 2, 3, 4. And whilst this was a doing, I saw another Angel coming on a message from Christ (intituled the East, or rising Sun, see note on Luk. 1. s. and Rev. 16. f.) with a writing sealed (an or­dinance or commission from God) in his hand, that they proceed not to any such act of mischief, till the believers, or orthodox, pure, steddy Christians be sealed, that is, put into a safe condition, that they partake not in that destruction. And these that are thus sealed, and so-preserved, though they are a very small despicable number, in respect of the far greater number of those that were destroyed, onely a remnant, as Noah's fa­mily of the old world, or Lot's of Sodome (see Luk. 17. 27, 29. and note on Mat. 24. k.) are yet fourteen myriads and four thousand, that is, a great number, (not precisely so many, or just 12000 and no more, of every tribe;) and these were by God's appointment to be secured, before the judgements were to break out upon that people.

4. And I heard the number of them which were sealed: and there were sealed an note d hundred and fourty and four thousand, of all the tribes of the children of Israel.]

5. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

[Page 894] 6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Ne­phthali were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

9. After this, I beheld, and lo a great multitude, which no man could num­ber, ofevery na­tion, and tribes [...] all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands,]

Paraphrase 9. After this immediately I saw all the orthodox, pure, constant Christians, whether Jewes or Gentiles, every where dispersed, of all nati­ons, that had continued thus long under persecution of the Jewes, see v. 14. looking up with faith and constancy to Christ, attending this vengeance of God on the unbelieving Jewes, and owned, and acknowledged, and rewarded by God, as those that had stuck to the faith, and persevered constantly, Mat. 24. 13. though they had not resisted unto blood, Heb. 12. 4.

10. And cryed with a loud voice, saying, note e Salvation to our God, which sitteth upon the throne, and to the Lamb.]

Paraphrase 10. And these praised God for his deliverance (as the Martyrs called for vengeance c. 6. 9.) acknowledging all their delivery to be imputable, as a most remarkable act of mercy, to God the Father, and to Christ on whom they have believed.

11. And all the Angels stood round about the throne, and about the el­ders, and the fourliving creatures beasts, and fell before the throne on their faces, and worship­ped God,

12. Saying, Amen. Blessing, and glory, and wisdome, and thanksgi­ving, and honour, and power, and might be unto our God for ever and ever, Amen.]

Paraphrase 11, 12. And a multitude of Angels stood waiting on God, and encompassing the Bishops of Judaea, (which were, together with the A­postles, to be gone out of the Countrey at this time, and so to partake of this delivery) and they joyned with them in this rejoicing, and blessing of God.

13. And one of the Elders answered, saying unto me, What are these that are arrayed in white robes? and whence came they?]

Paraphrase 13. And me thought, one of the Bishops ask'd me, who I thought those were (or whence) that were in the white garments of unspotted innocence, v. 9.

14. And I said unto him, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.]

Paraphrase 14. And I told him I knew not, desiring him to tell me. And he told me, saying, These are the Confessors (though not Martyrs) ver. 9. that ventured their lives for Christ in the confessing him constantly.

15. Therefore are they before the throne of God, and serve him day and night in his Temple, and he that sitteth on the throne shall dwell among them.]

Paraphrase 15. Who shall therefore live to enjoy, some tranquilli­ty, and peaceable assembling, to serve him in the Church: see 2 Thess. 2. 1. and Rev. 5. 10.

16. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor anyscor [...]hing [...] heat:]

Paraphrase 16. They shall no more be persecuted or restrained from assemblies: see Isa. 49. 10.

17. For the Lamb which isabout [...] in the midst of the throneshall rule them, or, be their shep­hea [...]d [...] shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.]

Paraphrase 17. But live peaceably in Christ's fold (see Psal. 23. 2.) and having sown in tears, they shall now reap in joy the fruits of their patience and perseverance, (see Isa. 25. 8.) a peaceable time of serving God, (Such as the Christians had in the days of Vespasian and Titus, after the destruction of the Jewes.)

Annotations on Chap. VII.

a Note: [...] V. 3. The earth] That [...] the earth, or land, sig­nifies not the whole world, but particularly the land of Palaestine, in many places of the New Testament, ac­cording to the notion of [...] among the Hebrews, see Note on Mat. 5. b. and so in like manner the four corners of the land, Ezech. 7. 2. Thus saith the Lord God unto the land of Israel, An end, The end is come upon the four corners of the land. And so sure 'tis very generally, almost constantly, taken in this book, and accordingly is to be rendred, the land, and not the earth, as in the fifth commandement, and in the Prophets generally, the Hebrew is wont to be ren­dred; and in the latter part of this verse, where 'tis set opposite to, or distinct from the sea, &c. it may pos­sibly signifie Judaea, or that part of Palaestine.

b Note: [...] Ib. The sea] If [...] the sea here be taken for any part of Palaestine distinct from Judaea, it may then seem to signifie that part of the countrey which was near the sea, or lake of Genesareth (see Note on Luk. 8. c.) [...] as Capernaum [...], by the sea-side, Mat. 4. 13. in the borders of Zabulon and Neph­thali. [...] by the sea-side, v. 15. This sea was the sea of Tiberias, Joh. 6. 1, & 23. &c. 21. 1. the city Tiberias being by Herod built in the prime part of Galilee, saith Josephus, Ant. l. 18. c. 3. And so under this title of [...] sea, Galilee may be de­scribed, of which there was a Tetrarch under the Romans, and that different from the Procurator or [...] Governour of Judaea, Luk. 3. 1. as here [...] and [...], the land and the sea, are set differing one from the other (see Note on Luk. 21. e.) And then for the [...] every tree which is added, [...] that also may signifie that countrey wherein the trees did principally grow, and that may be the tetrarchy of A­byla, or [...] the Abylene region, Luk. 3. 1. [...] for that, saith Josephus, and the region about that, which made up Lysanias's tetrarchy, was situate in Li­banus, which is so famous in Scripture for trees. See Josephus Ant. l. 18. c. 4. But the truth is, all these together, land, and sea, and trees, may perhaps fignifie no more but the whole people of the Jewes, without any nicer consideration of different countreys in it.

c Note: [...] Ibid. Sealed the—in their foreheads] This sealing in the forehead is the same that is mentioned in the prophet Ezechiel, c. 9. 4. a [...], as it is thought, either for [...] the law, or for [...] repentance (and so [Page 895] Theodotion renders the Hebrew [...] there, not [...] a signe, but [...] the letter Tau, noting the promise of de­liverance that is ascertain'd to such penitents or obedi­ent servants of God when all others are destroyed, for that this is the use and meaning of sealing, see Note on Ephes. 4. g.) And that this was most remarkable among the Jewes at this time, [...] appears, not only by the frequent mention of the [...] those that escape, and [...], deliverance or salvation, often shewed to belong to this matter, and again by the plain prediction of Christ, one shall be taken and another left, and many the like; but by that passage in story (mentioned on Mat. 24. 26.) how Gallus having sat down and besieged Jerusalem, neglected many op­portunities of taking it, and in the very next month raised the siege, recalled the army again, by which means the Christians that were in the city, remem­bring Christ's words, When you see Jerusalem encom­pass'd with armies, then let them that are in Judaea flee to the mountains, (and perhaps admonished by the voice, [...], Let us go hence, thus un­derstood) immediately removed out of the city, and indeed out of Judaea, and went to Pella (see Euseb. Hist. Eccl. l. 3. c. [...].) and were dispersed some in Europe, others in Asia (see Note on Ioh. 7. d.) and at Titus's besieging the city there was not one Christian left in it.

d Note: [...] See Josephus de Bell. Jud. l. 2. c. 22. &c. and Note on Mat. 24. g.

V. 4. Hundred fourty and four thousand] This number of an hundred fourty and four thousand, or the proportioning it so equaliy between twelve Tribes, must not necessarily be taken in a literal sense, that there were just so many Christians in Judaea, that went out and were delivered at the time of the approach of those judgments, or those so equally divided by Tribes; but (as in Prophecies 'tis ordinary) a certain number for an uncertain, and an obscure representation made: And perhaps all that is to be understood by, or con­cluded from this number, is no more but the demon­stration of the truth of what Christ had said, in an­swer to the question, [...] [...]; whether the number of the Jewes which should escape were, in proportion to the others, a small or great number. For there is advise to them of entring in at the streight gate; and so also the Prophet's frequent mention of the [...] the remnant that should escape, doth demon­strate, that of the Jewes there should not be found many in proportion which should be delivered from this wrath to come, by escaping out of that wicked ge­neration. For though Christ after his own ascent left his Apostles to preach over all the cities of Judaea (to rescue them yet, if it were possible) before this ven­geance should break out upon them; yet it seems by his own prediction Luk. 18. 8. that after all this there should be found but little faith, that is, few believers, [...] in the land of Judaea, at the time of the Son of man's coming in judgment upon this people; few of that nation would sincerely repent and come in and adhere to him. There were indeed many of that nation which received the faith, three thousand converted at one sermon of S. Peter's, Act. 2. 41. and [...], (as 'tis there said ver. 47.) every day there was a propor­tionable addition of them, and so the Bishop of Jeru­salem tells Paul, Act. 21. 20. that there were many myriads of believing Jewes there. And Eusebius, mentioning Justus the third Bishop of Jerusalem, faith, that he was one of [...] the so many myriads of Jewes that believed in Christ at that time, l. 3. c. [...]. (and accordingly the number which is here said to be sealed, comes to above fourteen myriads, which is no small number.) But yet of all these it must be observed, First, that many of the believers, being al­so zealous for the law, Act. 21. 20. fell out with the Apostles and Christianity it self when it came in com­petition with the Mosaical observances, and fell off to the Jewish and Gnostick part, when the persecutions fell upon the orthodox Christians, and accordingly were after destroyed with the unbelievers at this coming of Christ. Secondly, these many were yet few com­paratively, or in proportion to the farre greater num­ber which held out obdurate, or else, as temporary pro­fessors, fell off again in time of persecution for the faith. And this will appear to be very fitly express'd here by this number of an hundred fourty & four thousand. For, for the multitude of that people, we may make some guesse at it, 1. by the account which Cestius brought Nero. He, when he had that Prefecture, being willing to give Nero an advertisement of the strength of that nation (because Nero so contemn'd it) labour'd to make use of the High-priest's Arithmetick to that pur­pose, and he did it thus. At the feast of the Passeover they numbred the sacrifices that were brought to Je­rusalem at that time, and found them to be 25 5600. Now of those Paschal sacrifices it must be remembred, that each of them was eaten by a society, consisting perhaps of twenty, but at least of ten persons. At the proportion of ten to a sacrifice the number of those that did partake of these sacrifices must be 2556000. 2dly, it must be remembred also, that none had to do in those sacrifices but those which were pure and clean at that time, and therefore besides this number of these that did partake of them, it must be resolved that there was a very great number more which did not partake; all the leprous, all the women that were under any pollution, all the men to whom any thing in like man­ner had befaln in the night, all that were under any in­fection, &c. these were excluded from that former num­ber, & in the account must be added to it: & then 'twill appear what a small number this was of 144000. out of all Judaea, in proportion to the whole people at that time, not above a thirtieth part at the highest valuation imaginable, perhaps a yet farre more disproportio­nable number. Here if it be demanded, why the tribe of Dan is not numbred among the tribes, and Levi is; the answer for Levi will be clear, That though that tribe had no part in the division of the land, & so could not be numbred there, yet in Christ their portion was as good as any, and therefore were not here to be omitted. As for the tribe of Dan, it may be, because long before that time that tribe was either destroyed or brought very low, say the Jewes; and so indeed it appears that it was not numbred among the rest of the Tribes, in 1 Chron. 2. or the following Chapters.

e Note: [...] V. 10. Salvation] [...] salvation is the word which most properly signifies this deliverance of them that are said to be sealed, that is, of the penitent Jewes, or sincere orthodox Christians, [...] the saved. or [...] the remnant, (see Rom. 11. 26. and Note on Rom. 13. b.) and then the meaning of [...] salvation to God will be obvious, the imputing this de­liverance to God, acknowledging it his special act, giving him all the praise and honour of it.

CHAP. VIII.

1. AND when he had opened the seventh seal, there was note a silence in heaven about the space of half an hour.]

Paraphrase 1. And after these six rolls and seals c. 6. containing the several previous judgments that were to fall on the unbelieving Jewes, and the prodigies foregoing, and predictions of utter destruction that should fall upon them; follows now the seventh roll and seal, and on the opening of that there was a represen­tation of the service in the Temple at the time of offering incense. For first I perceived an universal silence for half an hour, that is, the people praying by themselves silently in the court (as they are wont to doe, while the high priest is offering in the san­ctuary.)

[Page 896] 2. And I saw the seven Angels which stood before God; and to them were given seven note a trumpets.]

Paraphrase 2. And the seven Angels or officers that waited on God, chap. 1. 4. like so many priests in the Temple, sounded their trumpets.

3. And another Angel came and stood at the altar, having a note a golden censer; and there was given unto him much incense, that he shouldgive is to [...] offer it with the prayers of all saints upon the golden altar which was before the throne.

4. And the smoak of the incense which came with the prayers of the saints, ascended up before God out of the Angels hand.]

Paraphrase 3, 4. And another Angel, as the high priest, offered up the incense with which the people's prayers are supposed to ascend to God. By this signifying the prayers of all faithfull people, persecuted by these obdurate Jewes, to have come to God's ears, and to have found admission there.

5. And the Angel took the censer, and filled itfrom the fire of the altar, [...] with fire from the altar, and cast iton the land [...] into the earth: and there were note b voices, and thundrings, and lightnings, and an earthquake.]

Paraphrase 5. And as an effect or con­sequent of that, that is, of that persecution, and their prayers for deliverance (not for this vengeance) it is, that the Angel fills his censer with fire from the altar of burnt-offerings, that is, with the wrath of God (so oft exprest in the Prophets by fire) and that wrath consuming, (such as the fire that consumed the burnt-sacrifice totally) and cast it upon all Judaea; and the effects of that were voices, and thunders, (that is, noise of thunders) and lightnings, and earthquake, that is, great, heavie, suddain, wasting judgments upon that people, represented here in general, but particularly set down in the consequents of the sounding the seven trumpets.

6. And the seven Angels, which had the seven trumpets, prepared themselves to sound.]

Paraphrase 6. Then the seven Angels set their trumpets to their mouths, every one, and were ready to blow, and did so, one after another, each of which hath a several signification in it.

7. The first Angel sounded, and therewas [...] followed hail and note c fire mingled with blood, and they were cast upon theland [...] earth:the King's MS. reads [...], and the third part of the earth was burnt up, & the third part of the trees. and the third part of trees was burnt up, and all note d green grasse was burnt up.]

Paraphrase 7. And when the first sounded, I saw falling upon Judaea hail and fire mingled with blood, a fit embleme of seditions and commotions, and they sell upon Judaea, and wasted it in a bloody manner: And the obedient meek pious Christians that would not joyn with them in their seditious practices, were terribly plunder'd and wasted by them. And this fell heavily upon the Tetrarchate of Abylene (see note b. on chap. 7.) as well as upon Judaea.

8. And the second Angel sounded, and as it were a great mountain burning with note c fire was cast into the sea; and the note e third part of the sea became blood.]

Paraphrase 8. And upon the second Angels sounding there was another representation of a great multitude of the same or like seditious persons, rising in Galilee, and the suppressing of them cost a great deal of blood, consumed a great multitude of Galilaeans,

9. And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.]

Paraphrase 9. Made a great destructi­on of men, and vastation of the most eminent cities there: see note e.

10. And the third Angel sounded, and there fell a great starre from heaven, note c burning as it were a lamp, and it fell upon the third part of the rivers, and up­on the fountains of waters:

11. And the name of the starre is called note f Wormwood, and the third part of the waters became wormwood, and many men died of the waters, because they were made bitter.]

Paraphrase 10, 11. And upon the sounding of the third, an emi­nent person taking upon him to be a Captain among them, and drawing many after him, raised a sedition in the lesser cities and towns of Galilee: see note e. And this sedition was a bitter pernicious one to those that joyned in it, brought a force from the Romans, slew a great multitude more in those parts of Galilee.

12. And the fourth Angel sounded, and the third part of the note g sunne was smit­ten, and the third part of the moon, and the third part of the starres, so as the third part of them was darkned, and the dayappeared not the third part of it [...] shone not for a third part of it, and the night likewise.]

Paraphrase 12. And upon the soun­ding of the fourth, I saw the representation of a great judg­ment falling upon the holy city, a siege and attempt on Je­rusalem it self.

13. And I beheld and heard anor, Eagle, for the Ks MS. reads [...] Angel flying through the midst of heaven, saying with a loud voice, note h Wo, wo, wo to the inhabiters ofthe land, from the rest [...] the earth, by rea­son of the other voices of the trumpets of the three Angels which areready to sound [...] yet to sound.]

Paraphrase 13. And a Prophet de­nouncing three horrible woes against the whole nation, which should particularly be set down in the three repre­sentations which should be ushered in by the three other Angels still behind, which would not be long before they sounded; the first of them belonging to the forerunners immediately before the last siege and destruction of Jerusalem, the second to that siege it self, the third to the sad events following it.

Annotations on Chap. VIII.

a Note: [...] V. s1. Silence in heaven] The manner of offering of incense is here described by way of vision, the High­priest offering it upon the [...] within the Tem­ple, the Priests shouting and blowing with the Trumpet, and the people mean-while praying without by them­selves, every one silently in the court; which prayers of theirs are supposed to go up to God with the incense, v. 4. (a description of this see Note on Luk. 1. 10. e.) These prayers of the people are here first set down by the phrase, [...], silence in heaven for half an houre, [...] the Temple being sometime express'd by heaven, sometime by the host of heaven, that is, the Sun, Moon, and Starres (see v. 12.) and the silence there being the private prayer of the people in the court, Luk. 1. 10. and the time of half an houre being the space that those prayers used to continue, while the Priest continued within at the Altar in the Temple, and after which he used to come out, and pronounce the blessing on the peo­ple, and dismisse them, but till then they stayed and prayed, see Luk. 1. 21. And if beside this primary and literal, any secondary mysticall sense of this phrase, silence in heaven about half an houre, need to be observ­ed, it may not unfitly be this, that it denote a short amazement in the faithful persevering Christians, joyn­ed with an awful reverence of the Divine Majesty, and compassion of their native countrey, upon the apprehen­sion of the calamities now to be inflicted. These might justly provoke a sadnesse and an amazement. But [Page 897] then the consideration of God's glory, arising out of this his justice upon the impenitent, and also of the merciful deliverance of the faithful, not only from this misery, but even by means of this misery, (the destru­ction of the persecutors being the release of the perse­cuted) these make the amazement and compassion not to remain long, and so the silence to be for a short space. But this by the way, as a descant, not an in­terpretation. Then next, the trumpetting of the Priests, the sonnes of Aaron, Ecclus 50. 16. is here express'd by the seven trumpets given to the seven Angels, [...] v. 2. then the High-Priest's offering the incense is de­scribed by the other Angel having the golden Censer, &c. v. 3. And all this representation was here fitly set in the Vision to signifie the prayers of the true faithful Christians, and their acceptance with God, to which is consequent their deliverance; while all other the im­penitent unbelievers have this vengeance poured down upon them, nay, as an effect of the hearing these prayers of the godly (though they prayed not for judgements on the rest) is the very vengeance on the wicked, [...] who persecute the godly, (as when Abel's blood is said to cry to heaven for vengeance against Cain,) for so every where most bitterly did the Jewes persecute the Christians. See Note on c. 2. b. & Gal. 6. 12.

b Note: [...] V. 5. Voices and thunderings and—] That [...] and [...] voices and thunders are all one (from the equivocalnesse of the Hebrew word, which signifies both) hath been often said; and so here, by these two words there is no more meant then either of them would have imported, thunder; to which lightning and earthquake are fitly joined, to signifie in general the judgements of God, and vengeance on this people, which are more specially described and represented un­der the sounding of the seven trumpets that follow, and the productions of each of them. And though the [...] or earthquake here mentioned, may fitly signi­fie the commotions and stirres which are prefigured by the three first Angels, (see Note c.) yet this verse here, belonging equally to all that follows, and not peculi­arly to those three, will more fitly be interpreted in a general notion comprehensive of all that is after more particularly described, (& so the earthquake will signifie a shaking, preparative to a fall and desolation) then by any such propriety of the earthquake, be thus confined.

c Note: [...] V. 7. Fire] What is signified by the soundings of the three first Angels here, will be guess'd by the [...] fire, observable in each of them here, [...] fire join'd with the hail precedent, (and then blood superadded to both of them) A mountain bur­ning with fire, v. 8. and a starre burning as it were a lamp, v. 10. Now there is nothing more fitly resembled by fire, then sedition or rebellion is. All kind of con­tention being indeed a fire, & ordinarily styled [...] a combustion: but the greater it is, as rebellion is of all others the greatest, the better it deserves that title: & this, because as a little fire sets a whole house, a whole kingdome, a whole world on fire, Ja. 3. 5, 6. and be­ginning from very small sparks ascends quickly into a very great flame; so sedition began by one, secretly steals on and encreases, draws whole multitudes unto it, and then, as fire also, devoures and destroyes where-ever it comes, layes all waste before it. Now it is observable in the Jewish records of those times, how full the hi­story is of two sorts of most violent disturbers, [...] and [...], the Seditious and the Zelots. And though the fire here might properly enough belong to either of these, yet it is very fit to make a distinction between them in the predictions here, as we know there is in the histories of them. The [...], or sedi­tious, stirred up rebellion against the Romans, preten­ding and designing to cast off that yoke of their Con­querors, under the conduct of the [...], false Christs, which undertook to redeem Israel out of their slavery. But the [...] Zelots exercised tyranny, and all manner of cruelty upon their own countrey­men. The latter of these were immediately before the siege, and in time of the siege, and are described by the Locusts most fitly, c. 9. 3. [...] But the former, the Sediti­ous, which raised those stirres and tumults, which caused the Romans to send armies to the subduing of them, and so were the foundation of that bloody wasting warre, and by several degrees promoted it, are the subject of this part of the Vision, upon the sound­ing of the four first Angels. Of this sort was the Aegyptian Impostor mentioned Act. 21. 38. and more largely by Josephus (Ant. l. 20. c. 6. and De Bell. Jud. l. 2. c. 12. and out of him by Eusebius l. 2. c. 21.) who led after him to mount Olivet thirty thou­sand men, meaning from thence to force his passage into Jerusalem, and seise upon the Roman guards, and possess himself of the city, but was prevented, and discomfited by Felix about the end of Claudius's reign. But this is somewhat too early to be referr'd to here. That which seems most probable is, That these first trumpets in this chapter contain the space of time from the coming of Albinus to his Prefecture, and the Jewes sufferings under him, then under Gessius Florus his successor, as also the spoiling of Galilee by Sestius Gallus Prefect of Syria, to which fitly follows the siege, and attempt of Gallus on Jerusalem, the impor­tance of the sounding of the fourth trumpet. Under Albinus and Florus the Jewes were much grieved and provoked, and brake out into seditions: see Joseph. Antiq. l. 20. c. 9. and De bell. Jud. l. 2. c. 13. and so forward. Upon this the warre began in the second year of Florus's Procuratorship, in the twelfth of Nero, saith Josephus, Ant. l. 20. in the last chapter. This Florus having exercised much cruelty on the Jewes in Caesarea, on occasion of a sedition there (De bell. Jud. l. 2. c. 25.) cometh with an army to Jerusa­lem, kills a great many, takes and scourges many of the best and noblest of the Jewes, and hangs them up. They of Jerusalem send their complaints to the Go­vernour of Syria, Sestius Gallus; he sends Politian to see how it fared with them; Politian meets King Agrip­pa coming from Alexandria, enters Jerusalem with him, sees and returns an account to Sestius Gallus, upon which they hope for relief from him, but in vain. King Agrippa makes an Oration to quiet them, and perswade them patience, subjection to the Romans, and obedience to Florus, till the Emperour should send another in his stead: Upon this Oration they break out violently against the King, reproach him, and drive him out of the city. About the same time they seise upon the fort called Massada, kill the Romans, and put in a garrison of their own; and Elea­zar son of Annas the high-Priest rejects the Emperor's sacrifices, and refuseth to offer them according as was wont. The chief men, and all that loved peace, be­took themselves to the upper city; the forces of the Se­ditious seised on the lower and the Temple, from thence brake in upon the upper, burnt the high-Priest's house, and King Agrippa's palace, took the tower call'd An­tonia, kill'd all the garrison of souldiers there. At the same time there is a great slaughter of Jewes in Caesa­rea, and the Jewes over all Syria rise up against the people of the countrey, and great slaughters are com­mitted on both sides, Jos. l. 2. De bell. Jud. c. 13. &c. This occasions Sestius his coming with a great army in­to Palaestine, and after the destroying of some towns of the Jewes, he besieges Jerusalem at the feast of Taber­nacles. This siege of Jerusalem being the close of what befell the Jewes, by reason of the Seditious, may most fitly be resolved on to be the interpretation of the smi­ting the third part of the Sun, [...] Moon, and starres, so as to dark [...]n them, and diminish the lustre both of day and night, which are all but phrases to signifie a pres­sure [Page 898] and a sad condition which befell Jerusalem. But because the city was not to be taken by this siege, but by the especial providence of God, Sestius against all reason, [...] saith Josephus, raised this siege, by that means to give opportunity to the believers to obey Christs directions, Luk. 20. 21. and to fly out of Judaea to the mountains, and withall, to make the judg­ment far more terrible on the rest,see note on c. 9. a. (by the famine that after followed) then it would have been if it had at this time been taken (as easily it might have been) there­fore follows in this point of time, most fitly, the An­gels flying through the midst of heaven, v. 13. and crying, Wo, wo, wo to the inhabitants of Judaea, by reason of the other voices of the trumpets of the three Angels which are ready to sound. Upon which, saith Josephus, before the coming of the fatal final siege, [...] [...] many of the eminenter Jewes, as from a ship ready to sink, swame out of the city. Thus saith Eusebius l. 3. c. 5. that there was an Oracle, or Prophecy, delivered to the [...] the good men, or Christians, that they should go out of the city before the warre should rage, and go to Pella; and so Epiphanius De pond, & mens. that before the city should be taken by the Romans, [...] [...] all the believers were warn'd by an angel (as here it is an angel flying) to go out of the city, which was now ready to be utterly destroyed.

d Note: [...] Ib. Green grasse] What is here distinctly meant by the green grasse [...] can be but conjectured; and that perhaps will be best done by comparing it with Ezek. 20. 47. where God's judgements are de­scribed by a fire, (as here) falling and devouring every green tree, and every dry. What is the meaning of this, appears, ch. 21. 3. I will cut off from thee the righteous and the wicked; where the righteous are evi­dently described by the green, as the wicked by the dry tree. Thus Luk. 23. 31. it proverbially signifies, If they do these things in a green tree, what shall be done in a dry? If the righteous scape so hardly, where shall the ungodly and sinners appear? And the elegance and significancy lying not in that of the tree, but of the greenness, that doth as fitly hold in the grass, as the tree. And thus it is clearly used, c. 9. 4. where the grasse and green thing & tree are opposed to those that have not the seal of God in their foreheads, and so are the righteous opposed to the impenitent, and particularly the Christians in Judaea, on whom the violence of these tumults and seditions fell heavily, as those which were hated by the Jewes, and which would not take up arms with them, and join in their seditious' practices.

e Note: [...] V. 8. Third part of the sea became blood] That the tumults and rebellions of the seditious are here repre­sented by these three first Angels, is more manifest then what those seditions particularly were which are de­noted by each of them. Our Saviour saith of these times, that many should arise, and deceive many; and the event hath confirmed it. At every turn some or other arose and undertook to lead them out, and no­thing is to be met with in the stories of these times but the raising of seditions among the Jewes, & the coming of the Romans to suppresse them. And therefore it is not needful to distribute these several representations of the three first trumpets, and apply them severally, but to understand them in grosse of this matter. Yet sup­posing (what hath been shew'd, Note b. on c. 7.) that the sea here (noting the sea or lake of Tiberias) may signifie Galilee, it will be commodious enough to un­derstand this of that sedition raised in Galilee, which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time, saith Baronius cut of Josephus, he subdued the Galile­ans, Gentem fortissimam, totius Palaestinae potentissi­mam & munitissimam, the most valiant, powerful and best fortified countrey of all Palestine. Which action of his being so considerable & remarkable for the slaugh­ter of above an hundred thousand, and the carrying a­bove fourty thousand Jewes captive, may fitly be here represented under the third part of the sea becoming blood, [...] and the dying of the third part of the creatures, that is, Jewes, in the sea, that is, of Galilee, and the third part of the ships, that is, of the cities, which are to a countrey as ships to a sea, the places wherein men live and [...] affick, and wherein they are fortified against enemies, as by ships against the violence of the sea. And this slaughter falling upon the whole region of Ga­lilee, and not only on the cities thereof, may probably be meant by the Vision that follows the sounding of the third Angel also, the starre that burnt, and fell upon the rivers and fountains, which are to the sea as towns and villages to the cities, and of which a third part became wormwood, v. 11. And if it be necessary to define who it was who is described by the great starre from heaven, burning as it were a lamp, it may fitly be affirmed to be Josephus the son of Mattathias, the leader of those of Jotapata; but this not personal­ly, but he and his forces together, who made a very va­liant resistance to Vespasian's army, but by doing so brought great slaughters upon them, as is particularly and exactly set down by Josephus, l. 3. De bell. Jud.

f Note: [...] V. 11. Wormwood] Wormwood is in Scripture some­times used to expresse that which infecteth others, infu­sing its bitternesse into them; and so it may signifie any impostor that seduceth and draws others after him, as any of those seditious Captains did to their destruction. Sometimes it is used to signifie any bitter effect, any heavy calamity: and so here it may signifie also these tumults of the seditious bringing great slaughters on Judaea, as appears by Josephus's story, De Bell. Jud. l. 2. and 3.

g Note: [...] V. 12. Third part of the sunne was smitten and the—] That the Temple is described and expressed generally in the Scripture by an host, hath been former­ly shewed, Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly ex­press'd by the Sun, Moon and starres, will be easily consented to, when we but remember that those are cal­led the host of heaven, and that the Temple is common­ly a representation of heaven, and sometimes represen­ted by it (see ver. 1.) and accordingly the Christian Church is called the Kingdome of heaven oft-times in the Gospel. Then that the particulars of Sun, Moon and starres are severally mention'd, rather then the heaven the aggregate body, is by that ordinary manner of speaking among the Hebrews, which expresse the whole by enumeration of the several parts of it (see Note on 2 Pet. 3. e.) And so here it may possibly de­note the service of the Temple, which was performed by night, (ye that by night stand in the courts of God, saith the Psalmist, the watches being then kept) as well as by day, which is here also mention'd by [...] the night, as well as [...] the day; which could not severally have been mention'd, had not the Sun for the day, and the Moon and starres for the night, been accordingly mentioned also. And if this be it, then when 'tis said, that the third part of these was smitten, the meaning must be, that an heavy di­stresse now fell upon the Temple, and the service of God there was shrewdly disturbed by this siege, but not (at this part of the Vision) wholly destroyed. But besides this there is another interpretation, of which the words are more clearly capable, so as the Sun sig­nifie the Temple, the Moon the City, and the starres all the people, and all together the whole nation, (as in Josephs prophetick dream, the Sun, Moon and Starres are all the family of Jacob) against which here the woes are denounced, v. 13. according to the words in Jo­sephus, Woe, woe to the city, and the people, and the [Page 899] Temple (see Note h.) And this seems the more proba­ble interpretation. See Mat. 24. Note n.

h Note: [...] V. 13. Wo, wo, wo,] Concerning this Angel flying in the midst of heaven, and crying with a loud voice, [...] Woe, woe, woe to the dwellers in the land, the story is remarkable in Jo­sephus (and out of him in Eusebius l. 3. c. n.) which he sets down as a prodigy, presaging that destruction of the Jewes: There was, saith he, one Jesus Jonne of Ananias, a countrey-man of mean birth, [...]our years before the warre against the Jewes, at a time when all was in deep peace and tranquillity, who coming up to the feast of tabernacles, according to the custome, be­gan on a sudden to cry out, and say, [...], &c. a voice from the East, a voice from the West, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against bridegrooms and brides, a voice against all the people. Thus he went about all the narrow lanes, crying night and day, and being ap­prehended and scourged, he still continued the same language under the blowes without any other word. And they on this supposing (as it was) [...] that it was some divine motion, brought him to the Roman Praefect: and by his appoint­ment being with whips wounded, and his flesh torn to the bones, he neither intreated, nor shed t [...]ar, but to every blow, in a most lamentable mournful note, cryed out, [...], Wo, woe to Jerusalem. This he continued to do till the time of the siege, seven years together; and at last, to his ordinary note of Wo to the city, the people, the temple, adding, Wo [...] me, a stone from the battlements fell down and [...] him. To this I shall adde no more, but that [...] the land here being the land of Judaea, [...] the phrase [...] inhabitants of the land is as truly agreeable to the Jewes, as [...] and [...] are all one also. 'Tis onely far­ther observable, that these prophetick woes are here said to be three, and those inflicted and brought upon the people by that which is represented by the voices of the trumpets of the three Angels still behind, the first men­tioned as past, ch. 9. 12. the second and third, ch. 11. 14. see Note on ch. 11. e. And so what is here repre­sented in this part of the Vision is but the setting down of this prophecy, which Jesus the son of Ananias should deliver concerning the judgements, and not the judgements themselves, which follow in the succeeding chapters. And so 'tis more perfectly parallel to that passage out of Josephus and Eusebius, which was a [...], or prodigie, to fore [...]signifie that destruction, and not the destruction it self.

CHAP. IX.

1. AND the fifth Angel sounded, and I sawthe starre that was fallen from heaven on the land note a a starre fall from heaven unto the earth: and to him was given the key of thewell of the abysse [...] bottomelesse pit.]

Paraphrase 1. And upon the sounding of the fifth trumpet, I saw him that was before, (c. 8. 10.) the leader of the seditious, or some other that succeeded in his place, and he became a ring-leader of most hellish villanes, which under the title of Zelots did all the mischief imaginable.

2. And he opened the bottomelesse pit, and there arose a smoak out of the pit, as the smoak of a greatchimney [...] furnace; and the Sun and the aire were darkned by rea­son of the smoak of the pit.]

Paraphrase 2. And they marched up to Jerusalem, and seised upon the temple there, kill'd the high Priests, and the rest of the Priests, and plunder'd the city.

3. And there came out of the smoak Locustsinto the land [...] upon the earth, and unto them was given power, as thescorpions have power of the land [...] Scorpions of the earth have power.]

Paraphrase 3. And these became as Locusts, great wasters and devourers, and were in other respects peculiarly like Locusts, which having no King, goe out by bands, Prov. 30. 27. and such were these, a company of giddy wilde people, in great numbers, harassing and devouring all.

4. And it note b wassaid commanded them that they should not hurt the grasse of the earth, neither any green thing, neither any tree; but onely those men which have not the seal of God in their foreheads.]

Paraphrase 4. But by God's provi­dence disposing for the good of his servants, so it was, that this judgement of the Zelots fell not upon the Christians, (see note on c. 8. d.) but onely upon the Jews themselves (that were as contrary to Christianity as any) onely because they were not of the faction of those Zelots.

5. And to them it was given that they should not kill them, but that they should be note c tormented five moneths: and their torment was as the torment of a Scorpion, when he striketh a man.]

Paraphrase 5. And the judgement that fell upon the Jewes by these men, was not so much a down-right killing (though that also befel Annas and the Priests, see note a.) as plundering and pillaging and undoing them, and tearing their necessary food from the best citizens of Jerusalem, and thus continuing for five moneths space, till Titus came to besiege the city, by which means the siege became much the more cruell and intolerable when it came: and so this was most fitly compared to scorpions, as the whipping with them is the most cruel and terrible infliction, much more cruell then any other scourge, 1 King. 12. 11.

6. And in those dayes shall men note d seek death, and shall not find it; and shall desire to dye, and death shall flee from them.]

Paraphrase 6. This brought a great famine & want on the great­est and richest men, and that is [...]arre more miserable then death it self (see note on c. 6. a.)

7. And the shapes of the locusts were like unto horses prepared to battell; and on their headsas it were crowns like unto gold [...] were as it were crowns of gold; and their faces were as the faces of men.]

Paraphrase 7. And these devouring wasters, the Zelots, were in appearance like warriers, and pretended themselves to be redeemers of the people, and counter-conquerours of the Romans (which is meant by their Crowns like unto gold, false Princes, false Patriots) and they took upon them to be Saviours and Benefactors, saith Josephus, would look like men, kind and friendly, when they wrought all this ruine to their brethren.

8. And they had hair as the hair of women, and their teeth were as the teeth of lions.]

Paraphrase 8. And all this while these that thus devoured and prey­ed upon all they came near, and so were most terrible to those that could not resist, were most base cowardly persons, these great plunderers, far from having any manliness or valour in them.

9. And they had breast plates as it were breast-plates of iron; and the sound of their wings was as the sound of chariots of many horses running to battell.]

Paraphrase 9. And they were hard­hearted, compassionless peo­ple, and in great troops like grasse-hoppers or locusts they flew about, and made all places resound with their noise, and at the newes of them, Joel 2. 5.

10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five moneths.]

Paraphrase 10. And as scorpions wound and sting with their tails, so they coming in with faire pretences of Saviours and Benefactors, when they depart, plunder and carry all along with them, and so they continue till the time of Titus siege v. 5. just five moneths space.

[Page 900] 11. And they had a King over them, which is the Angel of the bottomeless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name note e Apollyon.]

Paraphrase 11. And though they dis­claim having any King over them but God, and upon that score pretend to rise up against the Romans, and though like locusts v. 3. they goe out by bands having no King to conduct them, yet their cruelty and unmercifulnesse in destroying ownes them to have a King, who rules among them, and puts them upon all this villany, Satan that delights in nothing but destroying.

12. The first M [...] See Mat. 28. 1. One woe is past, and behold there come two woes moreafter these [...] hereafter.]

Paraphrase 12. And this is the first of those woes or pests foretold c. 8. 13. And though this were a competent judgement on that nation, there are yet two more approaching them.

13. And the sixth Angel sounded, and I heard a voice from the four horns of the golden altar, which is before God,]

Paraphrase 13. And upon the sounding of the sixth trumpet of the sixth Angel, I heard a voice from the altar of incense, where the prayers of the Saints or constant Christians are said to be offered up, c. 8. 3. noting that the prayers of the exil'd Christians (that to avoid this destruction were departed to Pella, and many other places out of the land, and prayed for liberty to return to their countrey again) were come up before God, and in mercy to them the siege of Jerusalem, that now followes, was hastned.

14. Saying to the sixth Angel which had the trumpet, Loose the foure Angels which are boundat [...] in the great river note f Euphrates.]

Paraphrase 14. And methought that voice said to this sixth Angel, that he should take off that restraint caused by the present affaires at Rome, and by the great changes there, which detained Vespasian from setting upon Jerusalem according to his purpose.

15. And the four Angels were loosed, which were prepared for an houre and a day and a moneth and a year, for to slay the third part of men.]

Paraphrase 15. And so they were let loose from that restraint, that is, permitted by the condition of affaires to march into Judaea, for which they were before ready, but had by the providence of God interposing some hindrances, as he thought fit, been kept for this point of time, to a day (as we say) which God hath de­termined as most agreeable to all his purposes of saving some, and destroying the rest.

16. And the number of the army of the horse-men were two hundred thou­sand thousand, and I heard the number of them.]

Paraphrase 16. And methought their armies of horse-men were pre­sently mustered, and the number of them found to be infinite and unimaginable, the Syrians, Arabians, Itureans, &c. in vast numbers associating themselves unto them.

17. And thus I saw the horses in the vision, and them that sate on them, ha­ving note g breastplatesfiery, and blew, and like brim­stone, [...] of fire, and of Jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.]

Paraphrase 17. And these troops of horse or horse-men were re­presented to me with breast-plates shining like flaming fire, and their aspect most ter­rible, like that of Lions gaping, and flaming fire issuing out of their mouthes. Or else the front of this army, noted by their breastplates and heads, were very formidable.

18. By these three was the third part of men killed, by the fire, and by the smoak, and by the brimstone, which issued out of their mouths.]

Paraphrase 18. And a multitude of the Jewes were killed by them in their passage through the countrey.

19. For their power is in their mouth and in their tails: for their tails were like unto serpents, and had heads, and with them they doe hurt.]

Paraphrase 19. And the rear of this army was as terrible as the front, came after wasting and destroying, as the front had done v. 18. And so the whole army was like that kind of serpent which hath an head in the taile, and wounds as dangerously with that as with the other.

20. And the rest of the men which were not killed by these plagues, yet re­pented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brasse, and stone, and of wood, which neither can see, nor hear, nor walk:]

Paraphrase 20. And though many of the inhabitants were destroyed by this meanes, yet were not they that escaped, nor the Gnosticks among them, that had associated with the Jewes against the Christians (and were many of them now destroyed with them) reformed by all this; they yet repented not of their Idol-worship, which they took for an indifferent thing, but rather grew worse and worse,

21. Neither repented they of their murthers, nor of their sorceries, nor of their fornication, nor of their thefts.]

Paraphrase 21. And went on impe­nitently in all their bloodi­nesse that they had been guilty of upon the Christians, their sorceries, (see note on Gal. 5. d) yea and their abominable un­cleannesses and rapines; they were no whit the better for all that had yet befall'n them.

Annotations on Chap. IX.

a Note: [...] V. 1. Starre fall] For the understanding of this en­suing chapter, and the interpretation of the other parts of this Vision upon the sounding of these other Angels, it will be usefull to take the rise from the [...] [...] the starre which had fallen from heaven, for so [...] signifies in the Praeter, not Present tense. This in all reason must relate to ch. 8. v. 10. where we read [...], there fell from heaven a great starre: who that was, was de­sined most probably ch. 8. Note e. viz. the army of the [...] or seditious under Joseph the son of Mattathi­as, that defended themselves against Vespasian in the city Jotapata. For from these sprang the [...] Zelots, so much spoken of in Josephus, the forerunners and hast­ners of the woes foretold in the end of the last chap­ter, and which made the latter siege so extremely mi­serable, and are now the subject of the Visions of this chapter. For it is briefly observable out of Josephus, that (as Galilee had the first and principal of Christ's miracles afforded them, so) that region was to have their first part in the destruction. This was done in a most sad manner by Vespasian in the 12th of Nero, (see ch. 8. Notee.) and finish'd at the taking of Jotapata. At which time they that escaped the Romans sword, ran in vast numbers to Jerusalem, & being gotten into the city helped to devour the provision laid in for the main­tenance of the city, & not only so, but plunder'd them in a most horrible manner. These coming under the pretence of great zeal to the law of God, & customs of their coun­trey, were called Zelots; & these betook themselves into the Temple as a place best fortified; and the High-priest Annas stirring up the people against them, great slaugh­ters were committed on both sides. The Zelots called the Edumaeans to their aid: Annas commands the gates to be shut against them: they getting in in a tempestuous night join with the Zelots, and both of them together kill a great multitude, Annas himself, & the rest of the Priests, & cast their bodies out in the street without burial. And at length the Edumaeans, disliking and detesting the cruelty of the Zelots, returned to their own countrey. [Page 901] The Zelots they continue to make havock, pillage and destroy, set guards, that none might go out of the city, & so besiege and shut them up before the enemy comes, and in fine, are the forest enemies to the city of Jerusa­lem that they ever felt, and caused the siege that atten­ded to be then much more cruel, the famine more sharp, and the destruction more terrible, then it could have been if Sestius Gallus had continued the siege and taken them. And to make the condition yet more un­happy, whilst these Zelots raged so within the city, the Sicarii were as unruly without; and so as it was most unsafe to remain within, because of the Zelots, so in case they made any shift to get out of it, they fell into the hands of the cut-throats, under John, who desiring to set himself up for a King, spoil'd and slaughter'd all, and at last was by the Zelots advanced and set over them.

b Note: [...] V. 4. Was commanded them] That [...] it was said is a proper word to signifie a command of God's, appears by Mat. 5. where the precepts of the De­calogue are set down in this phrase [...], it was said to them of old. Now all the wise and graci­ous acts of God's providence, in protecting his servants, and restraining the malice of their enemies, is the most properly thus express'd, his will being of the same force to produce the effects as his commands ought to be. And accordingly that is here meant, that by God's wise disposal so it was, that in the judg­ments that fell upon Jerusalem by the Zelots, the Christians suffered not: For upon Sestius Gallus's raising his siege we know the Christians went out of Jerusalem, and fled to Pella. (see Note on ch. 8. c.) and so when the Zelots came to Jerusalem, im­mediately before the siege by Titus, the Christians were gone out of their way, and all their violence fell on the unbelieving Jewes, which accordingly continued there. [...] And these are express'd by the phrase, [...], as many as had not the seal of God on their foreheads (see ch. 7. c.) as the Christians by [...], and [...], and [...], the grass, and every green thing, and every tree, (see Note on ch. 8. d.)

c [...] V. 5. Tormented] The famine, which the plunder­ing of the Zelots was to produce, is here very fitly ex­press'd by [...], being tortured, as that is op­posite to [...] killing, because famine, as the tor­ture, is a lingring racking death, doth not dispatch men easily or quickly, as the sword doth, but (as it were breaking one limb after another) tearing of the flesh from the bones, consuming and emaciating them. And indeed of the time of the siege, it is literally affirmed by Eusebius, out of Josephus, that these Zelots or Sediti­ous Jewes in Jerusalem, tearing every man's victuals from him, [...], l. 3. c. 6. invented cruel ways of torture to finde out food, when it was concealed from them by the pos­sessors, or on conceit that it was concealed where in­deed it was not. And he mentions some of their inven­tions of torment, [...], &c. A most horrible cruelty not fit to be trans­lated: and, saith he, [...], 'twas terrible even to hear what some men suffered, to make them confesse but one loaf of bread, when they had no more, perhaps not that. These he ordinarily styles there [...], the tormentors; and so that makes this repre­sentation here the more proper, and fit to expresse this matter of their plundering.

d Note: [...] V. 6. Seek death] That which is here said, that men shall seek death, and shall not finde it, is a most pro­per expression of a lingring tormenting death, and so of a famine, (which is most eminently such) and of such vastations and plunderings which leave men life, but nothing to support or sustain it; and such was the effect of the cruelty of these Zelots at this time. The very thing here said is after, in the time of the siege, set down by way of story or relation of the fact by Euse­bius, l. 3. c. 6. out of Josephus. That when the [...] or seditious, were so lavish of their swords, that they would kill men, runne them through, only [...], to try their swords, or to keep them in ure; yet [...], when any being ready to famish desired them to lend them their hand and their sword, to put them out of their pain, they through arrogance and scorn of their miseries rejected their beseechings, and left them to the famine to use them more cruelly.

e Note: [...] V. 11. Apollyon] That Apollyon here signifies the Devil, is apparent by what is affirmed of him in the for­mer part of this verse, that it is the Angel of the bottom­less pit. And accordingly the famous God of the Hea­thens called Apollo a word so lightly changed from this) must be resolved to be the Devil, this destroying An­gel, as he is oft called in Scripture, imployed altogether in destructions and mischiefs. To which purpose the 12. chap. of lib. 5. of A. G [...]illius is worth considering, where having taken notice of two antient names of Heathen Gods, Dijovis and Vejovis, and having deduced the for­mer from an Original which signifies b [...]n [...]gne or help­ful, he determines the latter to belong to a God, qui non juvandi potestatem, sed vim nocendi haberet, which had not the power of helping, but the force of doing mischief, adding that the image of this God is found to have Ar­rowes in the hand, prepared for slaughters and destructi­ons; &therefore Apollo is thought to be signified by that title. To which purpose, faith he, it is considerable that that Virgil, a man very greatly skilled in antient know­ledge, doth in his Georgicks deprecate Numina laeva, the unlucky, or hurtful, deities; signifying thereby quan­dam vim esse ejusmodi Deorum in laedendo magis quam juvando potentem, that such kind of Gods had the vir­tue, or faculty, of hurting, but not of helping any; and of them Apollo is the onely one named there, by that Poet,

—(siquem
Numina laeva sinunt, auditque vocatus Apollo)

who must be sacrificed to, to avert any evils from them.

f Note: [...] V. 14. Euphrates] What is here meant by Euphra­tes is somewhat uncertain. It may signifie literally that known river; for it is said by Josephus l. 5. c. 6. that the Syrian Legions of the Roman army lay as far as Euphrates; and Philo in his Embassy mentions [...] the armies reaching to Euphrates. But in the style of these Visions it may also signifie somewhat else: For the River Euphrates we know, is that which runnes through Babylon, and so that great river is fitly set to denote that city, as we ordinarily finde Tyber to be used for Rome, the Sea for Galilee the Region which it belongs to, and many the like. Now that Babylon in these Visions signifies Rome hea­then, will be hereafter shewn, Note on c. 18. a. And so [...] may signifie (not in, but) at, or about Rome, [...] which being the Seat of the Empire, the great changes and affairs concerning the Empire are fitly ex­press'd by this phrase; and so we shall see Euphrates used c. 16. 12. for the city of Rome. Next it must be remembred, that the Angels being the Officers and Ministers of God, to execute his will, to inflict punish­ments, &c. the Roman commanders under Vespasi­an, that were such instruments in destroying Jerusa­lem, are accordingly call'd his Angels. And so fre­quently this destruction of Jerusalem is express'd by Christ's coming with his Angels, visiting with or by these officers or instruments of his. [...] And of these, it seems, there were four principal ones, or else this certain number is used for an uncertain, as the fourth and third part of the land are not to be thought that proportion exactly measured or numbred. [Page 902] Lastly, [...] the binding of these Angels must signifie the detaining or stopping of them from doing that work. And so the plain meaning of this verse will be, that upon occasion of the affairs of the Roman Empire, the Roman armies were stopt a while from their purpose of besieging Jerusalem. And thus it is evident in the story. When the Zelots, after Vespasian's subduing of Galilee, fled riotously into Jerusalem, and wrought those mischiefs there, (set down in the former part of this Chapter,) and Vespasian seeing the Jewes by their civil broiles destroy one another, he made no great hast to set about the siege, till some multitudes that fled out of Jerusalem came and besought him, that he would in meer pity come and take them, and rescue them from this scourge of Scorpions, the Zelots. Vespasian upon this prepared to go up against Jerusalem with all his forces; but (which is the thing here foretold) hearing of the death of the Emperor, deferr'd this expedition, faith Josephus De bell. Jud. 1. 5. c. 6. expecting to see how the Empire would be disposed of. And not only so, but Mutianus President of Syria, and a chief Pro­moter of Vespasian to the Empire, went out from Syria with a great body of horse and foot into Italy, and came to Rome with them the next day after Vitellius was conquered and stain; see Josephus De bell. 1. 5. c. [...]. Titus also and Agrippa were sent to Rome, faith Baronius, Anno Ch. 70. in fine. AndHist. 1. 2. so Tacitus as well as Josephus faith that Titus was sent by Vespa­sian from Syria to Rome, to congratulate Galba's promotion to the Empire, and receive directions about Judaea; but hearing of his death as he went, returned to Syria. And in brief, the changes being so great and many after the death of Nero, and no settlement in the Empire, (Galba, Otho, Vitellius coming all to the Em­pire and parting with it again in so short time) it is Jo­sephus's observation, that the Roman armies remained in suspence what to do, (that is the meaning of [...] bound here) and neglected their affairs in Judaea, thinking it unseasonable to attempt other nations when there were such disquiets at home, Jos. De bell. 1. 5. c. [...]. But within a while, Vitellius being kill'd, and his party overcome, Vespasian is chosen Emperor, being then at Alexandria in Aegypt: And the Empire being soon confirmed on him, he immediatly betakes himself to the finishing his businesse in Judaea, having seasona­bly concluded his affairs in Aegypt, and so sends his son Titus with select forces to besiege Jerusalem; which is here meant by the loosing of the four Angels that were bound, [...] that is, detained by that former occa­sion. Upon which here follows immediately (as it did in the history) the marching of the Army toward Jerusalem.

g Note: [...] V. 17. Breast-plates of fire] What is here said of the breast-plates, or armour, and the several colours of it, may be thought to be interpretable literally, in re­spect of the several nations of which this army consist­ed, distinguish'd purposely by the colour of their ar­mour, for such waies of differencing the souldiers are ordinary and useful in armies: or it may possibly denote no more then that they were of steel, which is observed to cast divers colours. But yet thirdly, these three colours may be set (as in prophetick style it is or­dinary) only to describe a terrible appearance: for such is best, and most commonly represented by a flaming consuming fire (as when God in his judgments in so called, Heb. 12. 29. and his Angels as executioners of his wrath are called a flaming fire, Heb. 1. 7.) and such doe these three colours make up, the lower part being of the colour of amber, [...] ch. 1. 15. and here [...] fire-colour. the next part of the flame, blew, and the uppermost of all, pale, or of the colour of brim­stone (see Note on c. 1. f.) And so in the greatest flames 'tis ordinary to be seen. And then it is agreeable to the Hebrew style, to expresse one thing by the enumeration of the severals that make it up (see 2 Pet. 3. d.) the flaming fire by these three parts of it. And so this may be the meaning of the whole phrase, This army, the captains whereof are called Angels, v. 14. came in a most dreadful, formidable appearance, like a flaming consuming fire. And to the same purpose all the fol­lowing expressions may be expounded. Their heads were like the heads of lions; [...] which sure signifies no more, but they looked very terribly, as we know lions heads are the most frightful part of that dreadful beast, espe­cially when they gape: to which the next part of the description may relate, [...] &c. Out of their mouthes cometh out fire, and smoak, and brimstone, that is, flaming fire again; for the smoak here is all one with the blew a­bove (the colour of smoak) as the fire and brimstone are again repeated here. As a lion gaping or yawning from his prey, and the blood of it about his mouth, looks very dismally, the bloodinesse and fiercenesse of his countenance is as if a flaming fire, [...] or fire and smoak and brimstone, came out of his mouth. 'Tis not impossible indeed that by the likenesse of fire and smoak and brimstone coming out of their mouthes might be sig­nified fire-balls, or granado's, or such like instruments of firing cities, then in use: and so faith Valerius Flaccus of Titus besieging Jerusalem,

Spargentemque faces, & in omni turre furentem, that he throw fire-brands, or balls, into the city, and set the towers on fire. But this part of the Vision being the setting down the march of the army, not yet set down before the city, or displaying their fire-balls, the phrases will not so probably be appliable to that, and so may perhaps signifie no more then the terribleness of their appearance as they past: And then to that also may be­long all that follows; as first, [...] that by these three plagues, ver. 18. the third part of men were killed, that is, by this fire and smoak and brimstone going out of their mouths, that is, by this formidable, dismall army, as by a flaming fire, consisting of those three parts, a great multitude of the Jewes were slain in their passage through the countrey. [...] And so again v. 19. Their power is in their mouth, [...] and in their tailes. For though it is possible again, [...] that by the mouth and the taile may be meant the horse-men and, [...] for expedition sake, a foot-man took up behind every one of them (to which will also be appliable that which follows, that their tailes had heads, and with them they doe hurt, that is, these foot-men set down from the horses were able to fight also, and indeed were the most mischievous;) yet it is very reasonable to expound that also more grossly, that this army cannot better be express'd then by a poisonous killing serpent, [...] that particularly call'd amphisbaen [...], which hath an head at each end, and so can equally wound by either: Which being applied to the whole army, and not to each horse-man in it, will denote the two parts of the army, a front and a rear; the former before described, v. 17. 18. very terrible in their march, and making great slaughters; and then both of them together, v. 19. that their taile is as for­midable as their head, their rear as their front, and in respect of both together they are like that serpent which hath another head in the taile, and can doe as much hurt with that as with the other. What is the particular notation of each of these phrases, may be some what uncertain, whether either of these, or whe­ther yet some other rather; but for the main or all to­gether there is little doubt but they make up a descri­ption of the terribleness of that army in their march toward Jerusalem, and the great slaughters on the Jewes by the way thither: and that is all that is necessa­ry to be known for the understanding the Vision.

CHAP. X.Paraphras.

1. AND I saw another mighty Angel come down from heaven, clothed with a cloud, and a rainebow was upon his head, and his face was as it were the sunne, and his feet as pillars of fire.]

Paraphrase 1. Upon the multiplying of these sinnes c. 9. 21. and impenitent continuing in all their provocations, it was just with God to proceed, as now he appeared to me in the vision to doe; For me thought I saw ano­ther Angel of speciall dignity, (such as ch. 5. 2. and ch. 18. 21. designed and used for eminent imployments) coming down in a cloud from heaven (as Angels are wont to doe on Gods messages) having a rainbow on his head, either to denote a glorious appearance, as Ezech. 1. 28. or perhaps moreover (see c. 4. 3.) Gods covenant of mercy and deliverance, made with all his faithfull servants, who were now to receive benefit by what should fall out (see c. 9. 13.) but his looks or countenance were most terrible, and his feet, denoting his wayes and present designed actions, were most sad and destructive, the fire noting destru­ction, and the pillars the fixtnesse of the decree, the immutablenesse of it.

2. And he had in his hand a little book open, and he set his right foot upon the sea, and his left foot upon theland [...] earth]

Paraphrase 2. And he had in his hand a roll opened, and so ready to be read, wherein was contained a sentence against the whole nation of the Jewes, (see note on ch. 7. 6.) a decree come out from God of utter destruction: and this was the completion of that prophecy, wherein 'twas said that Christ should make his enemies his footstool, that is, subdue and bring them down, and that here express'd by this Angels setting both his feet on them.

3. And cried with a loud voice, as when a lion roareth: and when he had cried, note a seven thunders uttered their voices.]

Paraphrase 3. And this Angel roared terribly, as a Lion doth roar after his prey, when he is in fight of it: and upon that, as upon a call, the seven thunders uttered their voices, that is, me thought I heard seven, that is, many claps of thunder, and voices coming out of them, by which the destruction of Jerusalem by Titus was shortly represented.

4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.]

Paraphrase 4. And as I had before written what I had seen and heard, so now I was about to doe, to set down what was said by those voices: but I was commanded that I should not doe so, but on the other side that I should shut and seal them up, signifying them to be too terrible to be revealed, (the ears of every one that heard them would tingle) and therefore fitter to be sealed and closed up in silence, then to be recorded or set down, (such was this destruction by Titus.)

5. And the Angel which I saw stand upon the sea, and upon theland [...] earth, lifted up his hand to heaven,]

Paraphrase 5. And the Angel ver. 1. lift up his hand to heaven, as a ceremony of swearing, Gen. 14. 22. Deut. 32. 40. (proportionably to that which is said of God concerning the provoking Israelites, that he sware in his wrath, they should not enter into his rest, (that is, that they should die in the wildernesse, and not enter into Canaan) or concerning the delivering his people out of Antiochus's hands, Dan. 12. 7.)

6. And sware by him that liveth for ever and ever who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein that there should bedelay note b time no longer;

7 But in the daies of the voice of the seventh Angel, when he shallbe ready to found [...] begin to sound, the mysterie of God should be finished, as he hath declared to his servants the prophets.]

Paraphrase 6, 7. And with an oath by God the creator of all the world, he pronounced the sen­tence, that time of delay should no more be, that is, that this execution of God's decree should be no longer deferred, but the destruction, so long threatned, which when it came, it should be a total utter destruction, should now immediately light upon this people: A very great part of it now by Titus, and within a very little while, upon the sounding of the seventh Angel, it should be per­fected, and so all those prophecies be fulfilled, whereby it had been foretold both by the old prophets, and since by the prophets under the New Testament, to whom it had been made known by God, though when, or at what point of time, it had never been revealed to any, Mat. 24. 36. Act. 1. 7. and so was kept as a mysterie.

8. And the voice which I heard from heaven spake unto me again, and said, Go, and take the little book which is open in the hand of the Angel, whichstood [...] stand­eth upon the sea, and upon theland [...] earth.]

Paraphrase 8. And that voice that spake to me from heaven, v. 4. again spake to me, and commanded me to goe to that Angel, ver. 2. and beseech him to give me the book or roll (wherein that sentence was written.)

9. And I went unto the Angel, and said unto him, Give me the little book. And he said unto me Take it. and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.]

Paraphrase 9. And I went and be­sought him for it; and he gave it me, and bid me eat it see Ezech. 3. 1. telling me that though it would tast a little pleasant in my mouth, Ezech. 3. 3. yet when 'twas in the stomach 'twould be very bitter: that is, that though in respect of the rescue and deliverance that would befall the godly by the destru­ction of these enemies of theirs, and by consideration of the great justice of God upon these that so well deserved it, I should, while I considered that alone, fully approve, and be well pleased with this sentence against the Jewes; yet when I began to see and consider it in the terribleness of it, and in the utter vastation of a glorious Temple, where God had so long been pleased to dwell, and of a people which God had taken and owned peculiarly for himself, it would be a most horrible and amazing thing to me.

10. And I took the little book out of the Angels hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.]

Paraphrase 10. And I took the rol and devoured it, that is, con­sidered and meditated upon it, on both parts of it, the destructions to the Jewes, as well as the deliverances and advantages to Christians; the terriblenesse of the utter destruction, as well as the merits of the Jewes that brought it on them: and though the one pleased me exceedingly, yet, as honey, that is sweat to the tast, when 'tis eaten, is very uneasie to the stomach, so the other part, that of the destructions of my countrey-men the Jewes, was matter of horrible grief to me.

11. And he said unto me, Thou must prophesie againof the people before note c many people, and nations, and tongues, andmany kings kings.]

Paraphrase 11. And when I thought with my self, sure now there is an end of the vision concerning the Jewes, there is no more to be seen or prophesied of the Angel said unto me, that beyond this destruction of the Temple and Jerusalem and Judaea under Titus, to which these last parts of the vision be­longed, there was yet more matter of prophecie belonging to this people, what should yet farther beside them from the Romans (after this destruction) by ensuing Emperours, Adrian especially, and other Kings and people, that should assist him in rooting out this nation.

Annotations on the revelation. Chap. X.

a Note: [...] V. 3. Seven thunders] What is meant by the [...] seven thunders here, must be observed, for the clearing the whole matter. [...] That thunders are the fittest expressions or emblems of great blows or judgments, is obvious to every man; and so that the number of se­ven, being a compleat number, [...] is fitly affix'd when any fatal, signal blow is to be inflicted: And so these seven thunders here sending forth their voices signifie the destruction to which such preparation was made in the former Visions, the destruction of Jerusalem under Ti­tus. This so sad and terrible, [...] that it was not to be committed to writing, ver. 4. And this utterly irre­parable, never to be made up again; which was the im­portance of the Angels oath, [...] ver. 5, 6. Only some addition there might be made to it, and that should soon be done, the utter destruction should be complea­ted in Adrian's time, [...] call'd the daies of the voice of the seventh trumpet, ver. 7. And that is the third and last woe, c. 11. 14. And that, when it came, ver. 15. set down in a parallel phrase to this of the seven thunders, viz. [...] [...] there were great voices in heaven. For [...] and [...] voices and thunders every where appear to be all one in these books, (see Note on ch. 11. e.) and the addition of great will have a force in it, [...] and denote that there un­der Adrian to be the comp [...]eting of [...]he destruction. That so great things as these two the destruction under Titus, and the full measure under Adrian, should be so briefly set down in these Visions, as by these two phrases, the seven thunders uttering their voices, and there were great voices, or thunders, in heaven, will not seem strange, if first it be observed that the few words, seven thunders and great voices, have great force in them, as great as any circumlocution of words could express; and so we know the one single [...], it was, ch. 16. 17. is the description of the destruction of heathen Rome, and accordingly the Latine word Fuit, it hath been, or 'tis gone, is as full an expression of an utter destruction of Troy, or any the most fa­mous city or people, as can be: and secondly, if it be remembred what pomp had been formerly used in the foregoing Chapters to express it as approaching, which made it unnecessary to describe it again more largely when it came to passe.

b Note: [...] V. 6. Time no longer] The word [...] signifying time, signifies delay also: and accordingly thus the Verb [...], (rendred by Hesychius, [...], to stay) is used by the Apostle, Heb. 10. 37. [...] he that comes will not delay, in the very notion that here, [...], there shall be no longer delay, God's judgements shall speedily be executed; and this most a­greeably to the expression in Habakkuk ch. 2. 3. It will surely come, [...], it will not tarry, or delay, any longer. So Ecclus 7. 16. of wrath, that is, the judgements of God, [...], it will make no long delay, and c. 12. 15. [...], he will not tarry. And so in Demosthenes the word is used, [...] to cause delay to affairs.

c Note: [...] V. 11. Many peoples] What [...] here signifies may be thus collected. The word [...] people is fre­quently taken for the Jewes, and then here in the Plu­ral (see Act. 4. 25. and Note on Rev. 11. f.) it will do the same; or else farther, it may signifie this people in all their dispersions, in Asrick and Aegypt and Greece, &c. where the judgements of God should find them out, as many as continued obdurate, accor­ding to that of Christ's prediction, that wheresoever the carcasse was, the Roman Eagles should congregate and assemble unto them. [...] Then for [...], that must ra­ther be render'd of, or concerning, (according to the looser use of the Hebrew [...], answerable to it) then before. [...] And then [...] is an easie and ordinary phrase, to denote the matter of the prophecy, and not the auditors of it; as when Ezech. 32. 2. 'tis said, take up a lamentation [...] it is not before, but concerning, Pharaoh. [...] Then for the [...] many, that in the ordinary Translation is joyned with people; in the Greek 'tis the last word of the verse, adjoyned to [...], Kings, and so must in reason be joyned in the rendring. Then for the rest that follow, [...] nations and languages, [...] those words most fitly signifie the heathen world of distinct languages one from another, and all from the Jewes; and agreeably the [...] many Kings will signifie their Princes, [...] or (considering them together in an army) their Com­manders or Rulers over them. And the joyning of these with the [...], the people of the Jewes, in the en­suing prophecy, will then signifie their fighting and de­stroying the Jewes; and so it will most exactly belong to the time of Adrian the Emperor of Rome, and his Commanders, (all such being called [...] Kings; see c. 6. Note h.) Marcius Turbo, and Rufus, &c. to­gether with the Auxiliaries that came in to him from the Parthians, and many other nations. All which to­gether are the subject of his next prophecy, ch. 11 [...] which is yet wanting to complete the destruction of the Jewes, and therefore 'tis said, [...] [...], Thou must prophesy again, or see another Vision; and this will be the subject of it, the dealing of the Jewes, and the farther destruction that befell them in Adrian's time. By what hath here been said, will appear also what is meant by the people and kindred, or tribes, and tongues, [...] and nations, c. 11. 9. the two former, [...] and [...], people and tribes, denoting the Jewes, and the tongues and nations denoting the Gentiles, viz. the peo­ple of Jerusalem, as now they were made up of Jewes and Gentiles; neither of which should shew any reve­rence to the Christians, or expresse any kindnesse to them, whilst those seditious people under Barchochebah were in power, but on the contrary use them contume­liously, and triumph over them, v. 10. And so I sup­pose [...], [...] tribes and tongues and nations, c. 14. 7. may denote the Jewes and Gentiles, that is, in that place, the Saints or Christians whereso­ever inhabiting.

CHAP. XI.

1. AND there was given me a reed like unto a rod: and the Angel stood, say­ing, Rise, and measure the Temple of God, and the note a Altar, and them that worship therein.]

Paraphrase 1. After the destruction of Jerusalem by Titus, c. 10. the most memorable passage concerning this matter of the Jews, (and so the fittest matter of a farther vision) being that which fell on that people under the Emperor Adrian, the next vision here seems to belong to that. And by way of preparation to the representing of it, here is first set down Adrian's re-building of Jerusalem, and setting up the heathen worship there. To this purpose, faith he, Me­thought I had a measuring rod, or pole, or pertch, given me, (as in Ezechiel c. 40.) and a command from the Angel to mete the Temple of God, that is, first, the Sanctuary or Holy, and in it the Holy of Holies, and then the Court, where the altar of burnt-offerings stood, and where the people worshipp'd and prayed to God, called the court of the Israelites. (This mea­suring is the inclosing or setting thus much of the Temple apart, in memory of the former consecration, not to be profaned or medled with, that is, built upon by the Emperor Adrian, who now designed to er [...]ct a new city there, calling it (by his own name Aelius) Aeelia.

[Page 905] 2. But the court which is without the Templecast out [...] leave out, and measure it not; for it is given unto thenations [...] Gentiles, and the holy city shall they tread under foot fourty and two moneths.]

Paraphrase 2. But I was appointed to leave or cast out, that is, not thus to measure or inclose, the court of the Gentiles, called the outer court, (see note on Eph. 2. a.) noting that the Roman Emperour should take that in, and build upon it and about it a new city, not only for Jews, but Gentiles to live in; and so that Jerusalem, formerly called the faithful and holy city, should now, being thus re-built, be called by another name, and prosaned with Idol-worship, a Tem­ple being erected to Jupiter upon mount Sion, and so continue for the same proportion of time (that is, three years and an half) that it had in Daniels prophecy been profaned by Antiochus, Dan. 7. 25.

3. And I will give power unto my note b two witnesses, and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth.]

Paraphrase 3. And all this time there being two Christian Bishops of Jerusalem, one of the Jewish, t'other of the Gentile or stranger Christians there, and these being raised up by God like pro­phets to forewarn men of their sinnes and danger, shall like prophers set themselves against the sinnes both of the Jewes and Gentiles, labour to convert them all to Christianity, to bring them to the reformation of their wicked lives, to the purging out of all the abominable sins (mentioned c. 9. 20, 21.) unreformed among them; and this the Angel told me they should do all that space of three years and an half (mentioned v. 2.) and do it (as prophets are wont, when they prophesy judgments on unreformed sinners) in sackcloth (see Mat. 3. d.) denoting the yet farther evil effects that would be consequent to their still hold­ing out impenient against the Faith.

4. These are the two Olive-trees, and the two Candlesticks, standing before the God of theland [...] earth.]

Paraphrase 4. These two Bishops of the Christian Churches there, together with the congregations belonging to them, were now to be look'd on as the advancers and restorers of piety, after that general depravation and infidelity in that place; and are therefore compared, the Bishops to Zorobabel and Joshua, Zach. 4. 3. described there by the embleme of the two Olive-trees, and the two Churches to the two Candlesticks (see ch. 1. 20.) standing before the God of the land, ver. 14. that is, serving Christ continually at a time of such universal corruption among all others.

5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.]

Paraphrase 5. And to these two are appliable two passages of story belonging to Elias, as first bringing down fire from heaven (noting what shall befall their enemies v. 13.)

6. These have power to shut heaven, that it rain not in the days of their pro­phecy: and have poweron the waters [...] over waters to turn them to blood, and to smite the earth with all plagues as often as they will.]

Paraphrase 6. And secondly, having that power of prayer as to shut up heaven that it should not rain, for the same space that Elias did, that is, three years and an half, v. 3. (see Jam. 5. 17.) and two passages more referring to Moses; as first, the power to turn the water into blood through all Aegypt, and secondly, to bring plagues upon them: noting by both these, that they were a kind of Moses and Elias, designed by God, one to bring the Jews to obedience, as Moses, the other to destroy Idolatry, as Elias; the first the work of the Bishop of the Jewish congregations, the second of the Bishop of the Gentiles.

7. And when they shall have finished their testimony, the beast, that ascendeth out of the bottomelesse pit, shall note c make war against them, and shall overcome them, and kill them.]

Paraphrase 7. And when they have spent a good time in discharg­ing their office thus, in endea­vouring to reduce both Jews and Gentiles, and bring them into the Church, an eminent instrument of the devils, Barcho­chebah, in Adrian's time, will gather a multitude of unbelieving Jews unto him, and as a wild beast ravine and devour, kill and plunder all that will not joyn with him against the Romans, and so (as histories affirm of him) handle the Christians cruelly and hostilely, because they would not doe so, and unlesse they would deny Christ.

8. And their dead bodies shall lie in the streets of the great City, which spiritu­ally is called Sodome and Aegypt, where also our Lord was crucified.]

Paraphrase 8. And upon this pretence kill them, and cast out their carcasses in the streets without burial; and this still in Jerusalem (that no Prophet might be slain any where else) which cannot better be compared then to Sodom, for abominable sins of the Gnosticks, to Aegypt, (see note c. on ch. 14.) for oppressing God's people, that is the Christians, nor express'd by any character, then that which brought all their punishments upon them, their crucifying of Christ, and dealing in like manner with Christians.

9. And they of the people, andtribes [...] kindred, and tongues, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put intombs, monuments [...] graves.]

Paraphrase 9. And thus shall it be, the Christians shall be thus slain, and cast out into the streets, without any compassion or reverence, either from the Jews or heathens inhabiting at Jerusalem, (see note on ch. 10. c.) as long as that seditious company prevail there.

10. And they that dwellon the land [...] upon the earth, shall rejoyce over them, and make merry, and shall send gifts one to another; because these two Prophets tormented them that dwelt on the earth.]

Paraphrase 10. And this should be matter of rejoycing and con­gratulating to the Jews one with another, as upon the destruction of their greatest enemies (as Elias was counted an enemy to Ahab, whom he would have reformed.)

11. And after three days and an half the Spirit of life from God entred into them: and they stood upon their feet, and great fear fell upon them which saw them.]

Paraphrase 11. But after some time their cause should come to be heard before God, their inju­ries to be avenged, the Christians of these congregations should begin to flourish again, as in a kind of resurrection from the dead, by the power and mercy of God: and all that saw this, and the manner of doing it, (Christians rescued by the Idolatrous heathen Romans) could not but acknowledge it a great work of Gods, and worship God for it.

12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.]

Paraphrase 12. And they were taken up as it were to heaven, out of this bloody seditious broil that lay so heavy upon them, that is, restored to a great and notable tranquillity, to Halcyonian days of peace and Christian profession.

13. And the same hour was there a great earthquake, and the tenth part of the City fell; & in the earthquake were slain of men seven thousand: and note d the remnant were affrighted, and gave glory to the God of heaven.]

Paraphrase 13. And as they were thus rescued and relieved, so the other inhabitants of that place, that joyned in that sedition, or complyed with them against the Christians, v. 10. were destroyed by the Romans, a great part of that new city, and the inhabitants thereof; and upon this the rest turned Christians, seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them.

[Page 906] 14. The note e second woe is past, and behold the third woe cometh quickly.]

Paraphrase 14. And so this calamity lighting on the Jewes in Adrian's time was in a manner as bloody as that other under Titus, and though it came some time after the former, yet was not long deferred. That under Titus was the 2d woe, described from c. 9. 12, 15. to the end of chap. 10. and this under Adrian, the 3d, set down from the beginning of this chapter, and caused by the sedition of Barchoche­bah, v. 7.

15. And the seventh Angel sounded, and there were great voices in heaven, saying, note f The kingdomes of this world are becomeour Lords, and his Christs. the kingdomes of our Lord, and his Christ, and he shall reign for ever and ever.]

Paraphrase 15. And this summarily repeated by the sounding of the seventh Angel, who was to conclude this whole tragedie. For as he sounded, thunders were immediately heard, that is, pouring in of the Roman armies upon them, mention'd v. 13. and an immense multitude of Jewes, almost six hundred thousand of them, slain, faith Dio, others affirm as many more, from the beginning of this warre. And as this was done on the seditious Jewes, so by this means the Christians, especially of the Gentiles, came to flourish there more then ever, and that whole city became in a man­ner Gentile-Christian, Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united: and thus the Church of Jerusalem entred upon her flourishing condition, and the faith of Christ got the upper hand, so as it never should be destroyed utterly again.

16. And the four and twenty Elders, which sat before God on their seats, fell upon their faces, and worshipped God,]

Paraphrase 16. And the four and twenty Bishops of Judaea ch. 4. 2. acknowledged this a great mercy of God, which tended wonderfully to the prosperity of the whole Church of Judaea under them,

17. Saying, We give thee thanks, O Lord Godruler of all things [...] Almighty, whichis, and which was, & which is to come [...] art, and wast, and art to come; because thou hastreceived [...] taken to thee thy great power, and hast reigned:]

Paraphrase 17. Saying, Blessed be God for this infinite mercy of his, wherein he hath magnified his fidelity to the Christians, and used the Gentile-Romans as his instruments to set up his Christian Church in Judaea.

18. And the note g nationshave been angry, and thy wrath came [...] see note on c. 6. 17. were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets and to the saints, and them that fear thy name, small and great, and shouldest destroy them whichcorrupt the land [...] note h destroy the earth.]

Paraphrase 18. Now is fulfilled that prophecie of Psal. 2. The Jewish nation have behaved themselves most stubbornly against Christ, and cruelly against Christians, and thy judgments are come upon them; and though the avenging of the blood of the Martyr-Christians hath a while been deferred, till these other sufferings under Barchochebah were added to them, ch. 6. 11, yet now the time is fully come for all the vengeance to be powred out, the Jewes and Gnosticks to be destroyed, and all the orthodox pure constant Christi­ans to have daies of tranquillity, and peaceable profession of the Gospel, and liberty of assemblies.

19. And the Temple of God was opened in heaven, and there was seen in his temple the ark of hiscovenant [...] see note on the Title of these books. testament: and there were lightnings, and voices, and thundrings, and an earthquake, and great hail.]

Paraphrase 19. And this as an effect of God's covenant of mercy made with believers, and which will never fail to be performed to all Christians, that will in time of distresses and persecutions wait and depend constant­ly, and that fall not off by any temptations from him. And there were lightnings, and voices, and thunders, and great hail, (which words in all probability belong to the next vision (and chapter) and so are connected by Andreas Caesarcensis, and his exscriber Arethas; and by them is noted, that there is a farther vision behind, and that consisting of thundrings, and lightnings, and earthquakes, that is, menaces of judgments from heaven against those that had their hearts hardned and stubborn against Christ, of which the hail was an embleme, c. 8. 7. And who these were that were now next to come on the scene, will follow in the next Chapter.)

Annotations on Chap. XI.

a [...] V. 1. Altar] The word [...] doth in some places signifie the Altar of incense; see c. 6. e. In other places there is no question but it signifies the Al­tar of burnt-offering; but that again sometimes not strictly the Altar, but the court where the altar is placed. So ch. 14. 18. & 16. 7. it cannot be rendred Altar, because there is mention of one going forth, and another speaking out of it; it must therefore signifie the court, or place of sacrificing, wherein the Altar is: so faith the Glossary, [...], sacrarium, al­tarium; and in Philoxenus, Sacrarium, [...] [...] and in that sense, faith Ignatius, [...] [...], he that is out of the Altar, that is, the Church, &c. And agree­ably in this place, by that which follows, and those that worship in it, (which belongs not to the Temple before, but is immediately annex'd to [...]) it cannot reasonably denote the Altar, but the place wherein men were which worshipped, and that here most probably is (not the Sanctuary, where the Altar of incense was, but) [...], the inward court of the Temple (opposed to [...], outer court, that of the Gentiles here) that where the Congregation or people worshipped. See Note on Mat. 23. i.

b Note: [...] V. 3. Two witnesses] Who the two Witnesses are is the main difficulty of this chapter: And the matter here spoken of yielding some directions to pitch on the time of which this Vision treats; as 1. the farther judgments falling on Jerusalem after the destruction by Titus; and 2dly, those after the rebuilding the city, and planting it with Gentiles as well as Jewes, ver. 1, 2. which must needs belong to the time of Adrian; it may be reasonable to forsake all other conjectures, and pitch upon that which the learned Hugo Grotius hath resolved on, of making the two Churches, which were at this time at Jerusalem, one of the Jewish, the other of Gentile Christians, the two Witnesses here spoken of; or more distinctly, I conceive, the two Bishops of (and together with them) those two Congregations. That there were two such plantations in the same city, in ma­ny places, before the Jewes and Gentiles grew into one, appears by divers evidences: In Antioch as one Church was planted, and governed by Peter, the Apostle of the Circumcision, so another by Paul the Apostle of the Gentiles: and that is express'd in the Epistle of the Councill of Jerusalem by [...], &c. [...], the brethren, that is, the Church, at An­tioch, those, or that, of the Gentiles, and in the one Euodius succeeded Bishop, in the other Ignatius. So in Ephesus and Asia John was founder of the Churches of the Jewes, and Paul of the Gentiles; and while John continued over the former, Timothy was by Paul made Bishop at Ephesus over the latter. So at Rome, Peter was bishop of the Jewish congregation, and Clemens his Deacon, Paul of the Gentile part, and Linus his Deacon; & after them Clemens succeeds in one chair, and Linus in the other, and after him Cletus or Anacletus; [Page 907] and after him both joyned together under Clemens. And thus it is to be supposed at Jerusalem, especially after the destruction by Titus, when there were many Gen­tiles there, which may occasion the multitude of Bi­shops that Eusebius observes to have been there in few years, till they joyned both under Marcus a Gentile Bishop in Adrian's time, (see ver. 15.) And this was in some degree necessary, not onely because there was some distance kept betwixt the Jewish and Gentile Christians, (which at Rom; Paul endeavoured to make up, Rom. 14. &c.) but in respect of the several lan­guages which they were of necessity to use in their as­semblies, and farther in respect of the several customes for a good while continued among them. Now that all that is said of these two Witnesses doth perfectly agree to these two Bishops, and their congregations of Christians, will appear in the Paraphrase; and to that belong directly the descriptions here bestowed on them. One, like Moses over the Jewes, labouring to bring all that people out of their AEgyptian blindnesse and bondage to sin, their unchristian impenitence: and the other, like Elias, preaching down idolatry, bring­ing the Heathens to Christianity. And then to these are fitly adjoyned (in the chorus, as it were) the 24 Elders, ver. 16. that is, the Bishops of all Judaea, that belonged to the Bishops of Jerusalem, (as lesser cities to a Metropolis, ch. 4. 4.) and had their part in the benefit of this destruction that fell on Barchochebah and the seditious Jewes.

c Note: [...] V. 7. Make warre against them] That Barchoche­bah raised a sedition against the Romans is known in story, and that he call'd himself by that name, as son of a starre, but was after more truly call'd the son of a lie, that is, of an idol, which is a lie, and that idol a false God, that is, the Devil; or else more generally the son of a lie, that is, an impostor, coming from the father of lies, stirr'd up and agitated by him, & so here ascend­ing out of the abysse. The only thing here farther af­firm'd of him is, that he warres against the two Wit­nesses, that is, against all the Christians in Jerusalem and Judaea, using them cruelly and bloodily, if they would not joyn with him against the Romans, and if they would not deny Christ. These two things are di­stinctly affirmed, the first by Eusebius in his Chroni­con: Chochebah, saith he, leader of a faction of the Jewes, kill'd with all cruelty the Christians that would not help him against the Romans. And so likewise Oro­sius, 1. 7. c. 13. Christianos Judaei, Cothebâ (that is, Cochebâ) duce, quòd sibi contra Romanos non assenta­rentur, excruciabant, The Jewes under their leader Cocheba tormented the Christians, because they would not comply and take part with them against the Romans. The second by Justin Martyr, Apol. 2. [...], Barchochebas, the leader of the defection of the Jewes, commanded the Christi­ans, and none else, to be led to cruel torments, if they would not deny Christ, and blaspheme him.

d Note: [...] V. 13. The remnant were affrighted] That the rem­nant here, that is, all the Jewes in Jerusalem that were not now destroyed, did convert and believe in Christ, appears by that which is ordinarily known in story, that Adrian at this time by Edict banish'd all the Jewes out of it, that is, all that remained such, or were not converted to Christianity, and set up the picture of a Swine at the gates, to keep any of them from thoughts of entring again, and even to banish their eyes from thence (See Aristo Pellaeus in Eusebius, l. 4. c. 6. [...], the whole nation was from thenceforth forbidden to enter the region about Jerusalem, and this by decree of Adrian, which commanded that none should out of any eminent place so much as behold their native soile. And Tertullian Apolog. c. 21. Quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur, They were not permitted to salute, or visit, their native countrey so much as travailers or guests: and so Advers. Jud. c. 13.) mean while the Christians freely returning thither from their disper­sions, and inhabiting quietly there. Christianis tantùm permissa civitas, saith Orosius, the city was permit­ted to Christians only, (see Note on Luc. 21. c.) that is, no Jewes were there permitted that received not Christianity.

Paraphrase 1. 7. c. 13.

e Note: [...] V. 14. Second woe is past] Some mistake there may possibly be in this place by conceiving these words, [...], the second woe is past, to de­note the description of that second woe to end in this place, and consequently that, behold the third woe cometh quickly, should signifie that the coming of that third woe should now next be set down. But this is a mistake, that would be apt to disturb and perplex the Vision. For of the three woes denounced ch. 8. 13. 'tis plain that the first is set down from c. 9. 1, to v. 12. and there concludes, the first woe is past: Then after that, saith the Vision, [...], there come two woes more. These two are coupled together, and not set down so severally as this first was from those two, (those latter two agreeing one with the other in this, that they were both executed by the Romans, whereas the first was by the Zelots among themselves) and so described somewhat undiscernibly, yet so that the second may be found to end ch. 10. 10. upon which 'tis said, that he must prophesie again, v. 11. that is, that there was not yet an end of that sad matter, but that the third woe was still behind, and that set down from the beginning of this 11th chap. to ver. 14. where that third (and so both these, [...], the second and third named together, ch. 9. 12.) being at an end, in reference to both of them this verse must be understood; that as the second had been fulfill'd, ch. 10. 10. so within a small time after, no longer then from Titus to Adrian, the third was executed also, only by way of recapitu­lation the same thing is again set down, v. 15. very briefly, in the sounding of the seventh trumpet, (as had been foretold it should, ch. 10. 6, 7.) upon which come out the great voices, [...] that is, thunders (for voices and thunders, [...] and [...], are all one; see Note on Act. 9. b.) signifying that destruction, (see Note on ch. 10. a.) And this third woe being thus added to the two former, the effect and result of all the three woes is, the setting up of Christianity in Judaea. And that is signified by the acclamations, the Kingdome is the Lords, &c. Which speech is said to be delivered by the thunders, as being a most natural consequent of that de­struction. And then a new vision of a new matter be­gins at the beginning of the twelfth chapter.

f Note: [...] V. 15. The Kingdomes of this world are become the Kingd—] What is here meant by this acclamation, The Kingdoms of this world are become the Kingdoms of our Lord, &c. may best be understood by these de­grees; First, that becoming the Lords (all one with [...] Psal. 47. 9. where 'tis said the shields of the earth are the Lords) signifies conversion to Christianity, and that is evident by the addition of [...] and his Christs. [...] Secondly, that the Kingdoms of the world signifies not here the whole world, and all the Kingdoms of that, but as (when it is said the world hateth you, [...] and, I pray not for the world, and very often in the same style) the world signifies unbelievers, and [...] the whole societies and multitudes of them. And this being by the Context applied to Je­rusalem and Judaea, the plain meaning of the whole phrase must be, that the inhabitants of Jerusalem and Judaea were now generally converted to the faith of Christ, as in the story it was known to be in Adrian's [Page 908] time, after the defeating of Barchochebah, the unbelie­ving Jewes being finally banish'd thence, and the city inhabited by Christians of that and other nations in­differently: see Euseb. Eccl. hist. 1. 4. c. 5. As for that which follows in the acclamatin [...], [...] and he shall reign for ever and ever, that is capapble of a twofold interpretation: either more generally, that the Christian faith and Church shall continue for ever, (the gates of hades never prevailing against it) and support it self from being utterly de­stroyed, against all opposition; and this here fit to be pronounced of the Church in general, upon occasion of this good successe of it in Jerusalem and Judaea, where it had been so long persecuted, but now had gotten the victory: Or secondly, applying it particularly to this Church, the meaning may be, that Christ should have faithfull servants in Judaea, and continue to have so to all eternity; which hath yet been made good through all changes and vicissitudes, under the Pagan and Christian Emperors first, and since under Saracens and Turks.

g Note: [...] V. 18. Nations] The word [...] or [...] doth not only belong to other nations in opposition to the Jewes (the Ethnicks or heathens, as we call them, though, when the word [...] is used, that is the particular notion of it) but also to Palaestine, either all together (as [...], in Orig. cont. Celsum 1. 4. are the Jewes in contradistinction to others) or to the several parts of it divided not into Tetrarchies, Judaea one [...], and Galilee another, &c. and so saith Josephus of Galilee, that it was the valiantest [...] nation of Palaestine, the powerfullest and best fortified, when he speaks of Vespasian's overcoming it. And so in the Go­spels, [...] nation against nation, Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48, 51, 52. and c. 18. 35. and in many other places; (and agree­ably the Tetrarch of any one of these was called [...], and in Latine Author, Ethnarcha; of which [...]ee Baronius ad An. Chr. 2. August. 49.) And not only in the Singular number, but also in the Plural, [...], Luc. 21. 25. the distresse of nations ▪ that is, of the several parts of Palaestine, noted by [...], on the land, [...] which belongs to that peculiarly (see Note on ch. 7. a.) & to the inhabitants thereof, the Jews, and not to the heathens in the rest of the world. For so that text referres, speaking of their distresse and great consternation (see Note on Rev. 6. f.). [...] and [...], and their deanimation for fear and expectation of what would come upon the [...] world, [...] that is, that whole people, (see Luc. 2. 1.) So Act. 4. 25. out of the Psalmist, the [...], [...] nations and people, that murmured a­gainst Christ, are sure the people of the Jewes, and are express'd v. 26. by [...], the Kings of the land and the rulers; by the Kings meaning He­rod (who had the rule of them under the Romans) Pon­tius Pilate, &c. and by the [...] the rulers, or chief men among the Jewes, which v. 27. is expressly set down, Herod and Pontius Pilate with the nations and people of Israel, [...] and this is a place directly parallel to that which we have now in hand, both referring to that of Psal. 2. and so this also must be taken in that sense. See Note on Mat. 24. c.

h Note: [...] Ib. Destroy the earth] That [...] and [...] signifie to corrupt, in that sense that wicked men ( [...], being themselvs corrupted, and have their very understanding perverted by custome of un­natural sins) doe corrupt others, see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that [...] signifies the land and people of the Jewes, see Note on ch. 7. a. And so the Gnosticks, that infused their filthy doctrines and cor­rupt practices into the Jewish believers, may probably here be called the [...], they that cor­rupt the land, which are here to be destroyed, and so were most notably, saith Eusebius.

CHAP. XII.

1. ANDa great signe was seen [...] there appeared a great wonder in heaven, a woman note a clothed with the sun, and the moon under her feet, and upon her head a crown of twelve starres:]

Paraphrase 1. Another vision is here set down, & either the heaven or the aire made the scene whereon 'tis represented, thus; And methought I saw a woman, signifying the Church of Christ thereby, and that woman, that Church shining most illustriously with those graces which Christ the Sun of righteousnesse had bestowed upon it, and thereby much outshining the Jewish state of imperfection before Christ came, which was now also destroyed, and this Church founded in the twelve Apostles, which, as teachers thereof, are best compared of starres, ch. 1. 20. and those as so many gemmes in the crown of the Church, that is, principal persons in the constituting this kingdome of Christ.

2. And she being with child,cried out in travail being in torture [...] cried, travailing in birth, and pained to be deli­vered.]

Paraphrase 2. And this woman was with child, and ready to bring forth, that is, by the preaching of the Apostles and Apostolical men, was in travail to produce Christians (see Gal. 4. 19.) that is, children to Christ, over all the world.

3. And there appeared another wonder in heaven, and behold, a great red Dra­gon, having seven heads and ten horns, and seven crowns upon his heads.]

Paraphrase 3. And on the other side, methought there was a Dra­gon, that is, the devil, that great enemy of Christianity, who had for a long time the city of Rome (so religiously devoted to the worship of Idols, that is, of devils, 1 Cor. 10. 20.) under his command, and all the principalities under it, (the first noted by the seven heads, that is, the seven hills, on which the city was built, the other by the ten horns, c. 13. 1. and 17. 9, and 12.) and that city (noted by the seven heads) was the Imperial city, and so had as many crowns on the heads.

4. And note b his tail drew the third part of the starres of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be deli­vered, for to devour her child as soon as it was born.]

Paraphrase 4. And the Devil, to oppose the prospering of the word of Christ and preaching of the Gospel, made use of subtilty, by the false doctrine of Simon and the Gnosticks, to corrupt the doctors and people of the Church; and having succeeded prosperously in it in Samaria and other places, attempted the same also at Rome, that as soon as any turned Christians, they should inf [...]se their doctrines into them, (see note on 2 Tim. 3. a. and 2. Thess. 2.)

5. And she brought forth a man-child, which was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.]

Paraphrase 5. And there came into the Church many Christians in the city of Rome, that imperial city, v. 3. who proved very constant and faithful to Christ, and so a Church was establish'd there, which should convert many to the faith of Christ, by preaching the word (which is the rod of iron, that is, spiritual sword, or scepter of Christ, the instrument of managing his spiritual kingdome, see ch. 2. note o.) unto them. And as soon as a Church was planted here, it was in the infancy endangered to be devoured by the Dragon, the devil assistd by the Roman power, the persecuting Emperour Nero, about the tenth year of his reign, had it not been wonderfully preserved by God.

[Page 909] 6. And the note c woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.]

Paraphrase 6. And soon after, the Christians were by edict for­bidden throughout the Em­pire: but God preserved his Church in this persecution, which lasted three years and an half.

7. And there was warre in heaven; Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels,]

Paraphrase 7. And there was a great contention at Rome, between Simon Peter on one side, the planter of the Christian faith, and Bishop of the Jewish Christians, and so maintainer of Mi­chael's or Christ's cause there, and Simon Magus, that Apostate servant of the Devil, at his second coming to Rome in Nero's time; the one contending for Christ, the other against him: see note on 2 Tim. 3. a.

8. And prevailed not, neither was their place found any more in heaven.]

Paraphrase 8. And Peter and the cause of Christ prevailed against him: for thought at his former coming to Rome, in Claudius's dayes, Simon was there wor­ship'd for a God, and at his second coming much favoured by Nero; yet upon his undertaking to fly in the aire, by Peter's prayers he was cast down and maimed in the fall, and through pain and shame forced to cast himself headlong down from the top of an house: see 2 Tim. 3. a.

9. And the note d great Dragon wascast, [...] cast out, that old serpent, called the Devil and Satan, which deceiveth the whole world: he wascast to the ground [...] cast out into the earth, and his Angels were cast out with him.]

Paraphrase 9. And by this means the Devil (that doth so oppose the Christian faith, and reduce men to heathenisme and to corrupt living) was cast out of his unlimited power in mens hearts, and many upon this victory of Peter over Simon Magus, turned Christians.

10. And I heard a loud voice saying in heaven, Now is come salvation and strength, and the kingdome of our God, and the power of his Christ: for the ac­cuser of our brethren in cast down, which note e accused them before our God day and night.]

Paraphrase 10. And this was matter of joy to all the Christians, nay, to the angels of heaven, who therefore praised and magnified the power of the Christian doctrine, which had cast out the eminent piece of hypocrisie out of the Church, the doctrine of the Gnosticks, which did really infuse that into Christians, for which the devil is wont to accuse the servants of God falsely, (and gave an essay of it in his charging of Job c. 1. 11.) to wit, that in time of persecution they will deny and forswear Christ.

11. And they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death.]

Paraphrase 11. And the faithful sincere Christians, Peter and Paul, and divers others, having the patience and constancy of Christ before their eyes, (who laid down his life for them) and his frequent doctrines of taking up the cross, and following him, resolved to do so as he had given them example and command: and this was a victory over Satan, and these instruments of his, the Gnosticks, which would have seduced all the Christians from their constancy.

12. Therefore rejoice ye heavens, and ye that dwell in them. Wo to the inha­bitants of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hatha little season [...] but a short time.]

Paraphrase 12. A thing much to be applauded & rejoiced at by all good men and angels. But upon this the devil was hugely inraged, to see his subtilty (the tail of this serpent v. 4.) the false doctrines and infusions of these hereticks thus miscarry; and therefore in the rage of his, knowing that if he did not bestir himself mightily, Christianity, pre­vailing in the purity and sincerity of it, would utterly be his ruine, and that suddenly, he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner.

13. And when the Dragon saw that he was caston the ground, [...] unto the earth, he persecuted the woman which brought forth the man-child.]

Paraphrase 13. By this to revenge himself upon Christianity for the destruction of Simon, his beloved instrument.

14. And to the woman were given two wings of a great Eagle, that she might fly into the wilderness, into her place: where she is nourished for aseason [...] time, and times, and half a time from the face of the serpent.]

Paraphrase 14. And so not only at Rome, v. 6 but in all other parts of the Roman Empire, Christianity was persecuted, and the Christians forced to flie, some one way, and some another, (as they had been Acts 8. 1.) by which means they were by the providence of God kept safe for some while, (see v. 6.)

15. And the serpent cast out of his mouth waters as ariver [...] floud after the woman; that he might cause her to be carried away to the floud.]

Paraphrase 15. Mean-while Satan used all means to pursue the Chri­stians whither they fled, raising up persecutions from Nero against them in the provinces, by which he hoped to have utterly drowned and destroyed the Church.

16. And note f theland [...] earth helped the woman, and the earth opened her mouth, and swallowed up the floud, which the Dragon cast out of his mouth.]

Paraphrase 16. But these afflictions and calamities which the devil designed the Christians, were diverted by the seditions raised by the Jewes against the Romans, by which means it came to passe, that all the malice which was by Satan designed against the Christians, fell actually upon the Jewes, under Vespasian and Titus, and so at the time the persecution of the Christians was necessarily cooled, and fell upon the Jews their greatest enemies.

17. And the Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, andhave [...] keep the testimony of Jesus Christ.]

Paraphrase 17. And this was a great vexation to Satan, to see Christianity thrive the better by this means, and therefore he set to his former design again, that of setting the Emperors upon persecuting the Christians, viz. the pure Orthodox of them that stood out constant in confession of Christ, and would not, for acquiring safety, join with the Jews or Gnosticks, and comply with them. And this persecution now designed by Satan, is that which fell out under Do­mitian, the subject of the next vision, c. 13.

Annotations on Chap. XII.

a Note: [...] V. 1. Clothed with the Sun, and—] What no­tion is here to be affix'd to the Sun and Moon, may thus most probably be resolved: The Sun being the Spring and fulness of light, communicating to all, but needing not to receive light from any, may fitly re­present the Christian religion, as that contains the do­ctrines of perfect purity, not only external, but of the heart, and is an addition of perfection to all the laws that had formerly been given to men. And then the Moon being a fainter light, and proverbially noted for mutability, it may well signifie the imperfect, and accor­dingly mutable oeconomy of the Mosaical Law. That the Moon is under this womans feet, [...] may signifie that the Church [...] noted by this woman clothed with the Sun, that is, the Christian Church, had now cast off that yoke of the Mosaical observances. Others have applied it to the use that Christian religion makes of the Law and Prophets, as a footstool to rest upon in some degree. [Page 910] But the phrase under the feet, rather implies that of bringing low, destroying, then making use of it; as when the enemies are put under the feet, or made the footstool, it notes them to be subdued. And so the Mo­saical oeconomy was at this time solemnly laid aside by the Christians, and the Nation and Temple destroyed in the former Visions.

b Note: [...] V. 4. His tail] Supposing the great red Dragon, v. 3. to signifie the Devil, (see Note d.) the only que­stion is, what is here meant by [...] his tail. To this purpose it must be observed, that the serpents pow­er of hurting lies principally in his head; and there­fore] as it is of them observed, that they doe all they can to preserve their head, as that wherein they are most nearly concern'd, so the punishment that by God is threatned Satan in the shape of a serpent, Gen. 3. 15. is, that the seed of the woman shall bruise his head, that is, shall over-power and master him: And accor­dingly here the Roman Imperial power, by means of which the Devil is able to kill and persecute Christi­ans, is express'd by the heads of the Dragon, v. 3. And then the tail being most distant from the head, and here mentioned distinctly from the seven heads, and that which here follows of drawing the starres, that is, cor­rupting the Christians, attributed distinctly to the tail, as that which succeeds ch. 13. 1. to the heads; it will follow, that the tail of the serpent shall most reasona­bly have a peculiar notion, & signifie his policy & sub­tlety, which is the engine by which he works, before he proceeds to use his power, or when his power or force cannot prevail. And of this sort the Instruments ordi­narily are Magicians and Sorcerers, and false Prophets, that by deceits seduce and corrupt men: and none more eminently deserved this title then Simon and his followers, First, in respect of the prodigies that he made shew of; Secondly, by his doctrine of compli­ances, which offered all men waies of escaping perse­cutions, whether from the Jews or Gentiles, by deter­mining it lawfull to deny Christ, and offer sacrifices to Idols; Thirdly, by gratifying all their carnal de­sires, and giving them liberty for all uncleannesse. From whence it is that Cyril of Jerusalem calls Simon by this title, so proper to this place, [...] the prime Dragon of wickednesse, or wicked Dragon. And so this is most proper to this part of the Ecclesiastick story of those first times, that assoon as the wheat was any where sown, the enemy sowed his darnel also; whereever Christianity was planted, the Gnosticks infusions follow'd, to spoil and destroy it: and so it was at Rome, and that peculiarly at this point of time here noted in this Vision, before the Imperial e­dicts for the persecuting of the Christians came out. For these, we know, followed the destruction of Simon, (see Note b.) and are the subject of the next Chapter.

c Note: [...] V. 6. Woman fled into the wildernesse] The time of the womans flying into the wildernesse, that is, of the banishing of the Christians from Rome, is known in story to have been in the tenth of Nero, at which time having fired the City, he imputed it unto the Christi­ans. That he did it himself is affirmed clearly by Suetonius, in Ner. c. 38. quasi offensus deformitate veterum aedificiorum, & angustiis flexurisque vico­rum, incendit urbem; & incendium ex turre Moece­natiana prospectans, loetus flammae, ut aiebat, pulchri­tudine, [...] Ilii in illo suo scenico habitu decantavit, Not liking the unbeautifulnesse of the antient buil­dings, nor the narrownesse and turnings of the streets, he set the city on fire, and there burnt all that was sa­cred and precious in the city, and looking on the fire from a tower, and delighted, as he said, with the beau­ty of the flame, sang in his scenical habit the taking of Troy. Thus again we finde in Xiphilin out of Dio. But for this the Christians were accused by him, and cruelly punished, faith Taci [...]us Annal. l. 15, and that writer, being an hater of the Christians, is pleased to think them guilty, and falsly affirms, that some of them confess'd the fact, whilst not only in the general reputa­tion of all men that then lived, of other writers that wrote of those times, but by the confession of Tacitus himself, Nero was acknowledged the author of it, who meant to have the honour of building a new city, and calling it by his own name by this means. However, the Persecution of the Christians began by this pre­tence, was by Nero's edicts the next year improved and advanced to so high a pitch, that Christianity was quite interdicted the Roman Empire. So saith Sulpici­us Severus; N [...]que ullâ re Nero efficiebat quin ab eo jussum incendium putaretur; igitur vertit invidiam in Christianos, actaeque in innoxios crudelissimae quaestio­nes, quin & novae mortes excogitatae—Hoc initio in Christianos saeviri coeptum, post etiam datis legibus religio vetabatur, palámque edict is proposit is Christi­anum esse non licebat, Nero could by no means per­swade men but that the city was burnt by his command; whereupon he diverted the envy of it on the Christians, and appointed cruel torments for the examining them, and invented new kinds of death. On this beginning the persecution brake out against the Christians, and after it the religion was prohibited by Laws, and pub­lick edicts made that no man might be a Christian. And this is it which is here meant by the womans flying into the wildernesse, and accordingly is by Tertullian called the first persecution; because though the Chri­stians as such suffered before in Claudius's time, yet that was not by any Imperial edict, but only by tu­mults, when the heathen people were incited by the malicicus Jews. For as we read Act. 18. the Procon­sul Gallio would be no Judge in such matters, but drave the Jews from the Judgment-seat. And this was toward the latter end of Claudius, after Claudius had commanded all Jews to depart from Rome: In which banishment of the Jews some Christians might suffer occasionally, and S. John be banished into Patmos; but there was as yet no Edict against them as Christians, at the least none for the putting of them to death, as the plea of S. Paul before Felix and Festus, his appeal to Caesar, (which was at the beginning of Nero) make it plain. And accordingly we finde, that when S. Paul came to Rome, Act. 28. he preached there [...], with all boldnesse or publicknesse, and was not forbidden. And at the writing of his E­pistle to the Romans, their faith, saith he, was famous in all the world, Rom. 1. and he had oft desired to come to them, Rom. 15. 22. and that for many years, v. 23. And all this in Claudius's time, before his going to Rome, which argues also that this woman was not yet fled, that is, banish'd, into the wildernesse. And there­fore of Nero it is Tertullian's phrase, that he first dedi­cated persecution, & primum Neronem in hanc sectam ferociisse, Nero was the first Emperor that persecuted Christian Religion.

d Note: [...] V. 9. Great Dragon] The Hebrews call Satan [...], the old serpent: so again, c. 20. 2. And the casting him out at this time is the prospering of the Christian faith, consequent to this discomfiture of Simon Magus, and the manifestation of the power of Christ. So faith Arnobius 1. 2. Non distulerunt res patrias linquere, & veritati coalescere Christianae: vi­derunt enim currum Simonis, &c. They delayed not to leave all their worldly possessions, and to cleave to Chri­stianity (which was now under interdict:) For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth, &c. And as by this means the Heathens were converted to the faith, by seeing the pow­er of Peter, so were the Gnosticks discomfited, seeing their leader Simon destroyed.

e Note: [...] V. 10. Accused them] The accusation that Satan brings against sincere Christians appears by his dealing [Page 911] with Job c. 1. 9, 11. to be to this effect, that they are Hypocrites, and will only serve God as long as he pro­tects and defends them. This it hereby appears that Satan looks on, as the charge of all others most for his turn to bring against men, and therefore that which he most desires to have truely said of them. Now the chief doctrine of the sect of the Gnosticks, the follow­ers of this Simon, (who is called the first-born of Sa­tan) was this, that in time of persecution it is lawful to denie and forswear Christ (which was the very thing that the Devil laid to Job's charge,) and consequently all that were by him seduced into that doctrine, Satan might justly accuse before God day and night, as really guilty of that accusation. But when the doctrine of the Guosticks and the professors of it were now cast out of the Church, then this is here truly said, that the accu­ser of the brethren, that is, of Christians, is cast out; that is, Satan can no longer with any justice accuse the Christian Church, or, if he doe, he is found to be a false accuser.

f Note: [...] V. 16. The earth helped the woman] The solemn notation of Judaea by [...] the land, hath often been ta­ken notice, of, and is very pertinent to this place, the se­ditions that were raised there about this time of Nero's reign diverting the malice designed against the Christi­ans: and the same continued all the time of Galba, Otho, Vitellius, Vespasian and Titus: and in all this space the Romans being wholly taken up about the Jews, the heathen Emperors did nothing against the Christians, till Domitian comes, who is the subject of the Vision in the next Chapter.

CHAP. XIII.

1. AND I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his head note a the name of blasphemy.]

Paraphrase 1. And I was in the island Patmos, upon the sea shore, when I saw the vision, that I am now to set down, viz. concerning the execution of that [...]designe of Satan of bringing persecution on the Christians at Rome, ch. 12. 17. And here the first thing I saw was a beast, representing the heathen worship, as it stood at Rome, rising out of the sea, as that is all one with the abysse, or deep, that is, introduced among them by Satan (see note on ch. 11. c.) and thri­ving and prospering by the strength and power of the Roman Emperors; that heathen worship represented by this first beast, and the Roman Empire by the seven heads, either as seven Emperors, ch. 17. 10. or else as referring to the seven hills of Rome, the seat of this Idol-worship, usurping to its self that blasphemous title of being a Goddesse, and the ten horns ten Kings, no­ting those that complied with Rome in this deifying of their Emperors, and in the rest of their Idol-worship, viz. the many Kings that were by the Roman Emperor set over other places, who therefore are said to have ten crowns.

2. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his feat, and great authority.]

Paraphrase 2. And this Idolatrous heathen worship, thus assisted by the power of the Empire, began to be very cruel, and cannot sufficiently be express'd by one cruel beast, but having variety of all kinds of gods in it, from which 'tis represented by a speckled leopard, it exercises all the cruelty both of bear and lion, as was manifest by their per­secutions of Christians. And to the sustaining of this beast (the Idolatrous heathen worship) the Devil (that laboured to de­stroy Christianity, ch. 12. 3.) contributed all his power and skill, did all that he could to hold it up, by prodigies, and by all other means.

3. And I saw note b one of his heads as it were wounded to death, and his deadly wound was healed. andthe whole land [...] all the world wondered after the beast.]

Paraphrase 3. And though one prime Temple on one of the seven hills of Rome, the most stately of all the rost, and so call'd the Capitol, from a Latin word signifying Head, were burnt down by lightning, and esteemed to be smitten by God from heaven, and so Idolatry conceived to have received a fatal blow; yet that was soon rebuilt by Domitian the Emperor of Rome, and that gave a great confirmation to Idolatry among all that lived in the Roman dominions, and took notice of it. See note k.

4. And they worshipped the Dragon which gave power unto the beast, and they worshipped the beast, saying Who is like unto the beast? who is able to make war with him?]

Paraphrase 4. And they worshipped the Devil, who had thus up­held the heathen religion when the Jewish was destroyed, resolving from hence, that the God of Israel was not able to contend with their Devils, nor his religion abole to maintain it self against their Idol-worship.

5. And there was given unto him note c a mouth speaking great things and blasphe­mies, and power was given unto him to note d continue fourty and two moneths.]

Paraphrase 5. And hereupon the hea­then Idol-worship and wor­shippers began to despise all others, and to scoffe at the God of Israel (and the heathen Emperors to call themselves gods, for so Domitian did) upon the destruction of the Temple at Jerusalem, concluding thence that that God of Israel was not the true God. And soon after this, Domitian began a persecution against the Christians, as those which oppsed the heathen worships, and continued it about three years and a half, untill his death.

6. And he opened his mouth in blasphemy against God, to blaspheme his name and his tabernacle, and them that dwelt in heaven.]

Paraphrase 6. And this same Domiti­an was very bitter against God, the Church, and all Christians, in all this being a factor for the beast or Idol worship.

7. And it was given unto him to make war with the Saints and to overcome them: and power was given him overevery tribe [...] all kindreds, and tongues, and nations.]

Paraphrase 7. And was permitted by God to persecute the Christi­ans, and to suppresse them wheresoever they inhabited, whether of Jewish or Gentile extraction, (see note on ch. 10. c.)

8. And all that dwell upon the earth shall worship him, whose note e nameswere not written frō the founda­tion of the world in the book of life of the lamb that was slain, [...] are not written in the book of life of the lamb, slain from the foundation of the world.]

Paraphrase 8. And all the Christian professors within the compasse of the Roman dominions were put to sore trials, and of them very many were wrought upon by this means, viz. the carnal temporizing Gnosticks, which had not a mind to be martyrs and confessors for Christ, but rather chose comply with idola­try, then to suffer for Christ.

9. If any man have an ear, let him hear.

Paraphrase 9. And this persecu­tion of his against the Chri­stians was so sharp and unre­sistible, that (which is the thing that all Christians are concerned to take notice of) there was nothing left to the persecuted but the exercise of their patience and faith, the one in bearing without resistance what befalls them, the other in trusting God with their condition, and never revolting from him, or attempting to relieve themselves by secular arms; for as those are unlawful for subjects to make use of against the lawfull power under which they are, though never so sharp or injurious to them, so would it prove, if 'twere used, but a means to bring more misery upon them.

10. If any man sather to­gether a ca­ptivity, he go [...]th E [...]ne [...] He that note f leadeth into captivity, shall goe into captivity: he that killeth with the sword, must be killed with the sword. Here is the patience and faith of the Saints.]

Paraphrase 10. And this persecu­tion of his against the Chri­stians was so sharp and unre­sistible, that (which is the thing that all Christians are concerned to take notice of) there was nothing left to the persecuted but the exercise of their patience and faith, the one in bearing without resistance what befalls them, the other in trusting God with their condition, and never revolting from him, or attempting to relieve themselves by secular arms; for as those are unlawful for subjects to make use of against the lawfull power under which they are, though never so sharp or injurious to them, so would it prove, if 'twere used, but a means to bring more misery upon them.

[Page 912] 11. And I beheld note g another beast coming up out of the earth, and he had note h two horns likethe lamb. & he spake, like the dragon. a lamb, and he spake as a dragon.]

Paraphrase 11. The next part of this vision was the representing a second beast, by which is meant the magick and auguries and oracles of the heathen Priests, which appeared to me to ascend out of the earth, or from under ground, as the Oracles were wont to be delivered: And this beast had two horns, these men had two powers, by which they made themselves sit to be considered, doing of miracles, and divination, wherein they had some re­semblance of Christ the Lamb, but made use of these to all diabolical ends of cruelty, and delivered their oracles, as the Devil was wont to doe, in dubious forms.

12. And he exerciseth all the power of the fist beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

Paraphrase 12. And all this was made use of to advance Idol-wor­ship, which before had lost some reputation in the burning of the Capi [...]ol, ver. 3.

13. And he doth great wonders, so that he note i maketh fire come down from hea­ven on the earth in the sight of men;]

Paraphrase 13. And by these great wonders were pretended to be done, even calling and bringing down fire from heaven, which is affirmed of Apollonius.

14. And deceiveth them that dwell on the earth, by the means of those mira­cles which he had power to doe in the sight of the beast, saying to them that dwell on the earth, that they should note k make an image to the beast, which had the wound by a sword, and did live.

Paraphrase 14. And by these and the like prodigies, shewed in se­veral parts of the Empire, they endeavoured to set up the same Idol-worship among them, which was at Rome.

15. And he had power to give note l breath [...] life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not wor­ship the image of the beast should be killed.

Paraphrase 15. And these heathen Au­gurs and Priests set up ora­cles in new places, and by re­sponses from them ingaged the Emperor, and his officers in the Provinces, to persecute and make bloody Edicts against the Christians.

16. And hemakes [...] causeth all, both small and great, rich and poor, free and bond, that he may give them [...] to receive note m a mark in their right hand, or in their foreheads;]

Paraphrase 16. And by that means Edicts came out for all men in the whole Empire to enter into, and join in their heathen worships.

17. And that note m no man might buy or sell, save he that had the mark, or the note n name of the beast, or the number of his name.]

Paraphrase 17. And therewith banish­ment, or interdicting of all privileges and advantages of life, to all that doe not thus join publickly with them, and to that end enter into their religion by some of those waies usual among them, by having the mark of the god, or the name, or some numeral letters that signifie his name, branded on them.

18. Here is note o wisdome. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred three­score and six.

Paraphrase 18. And for the last of these, it was represented in the vision to be three letters, which signifie six hundred sixty six: the foretelling of which ought to be look'd on as an act of infinite wisdome in Christ, that sent this prophecie, and consequently to be attended to as such: or else the finding this out will be matter of wisdome, a work of sagacity in any, and yet possible, when the time comes, to be observed; for the way of numbring here mentioned is that which is of ordinary use among men.

Annotations on Chap. XIII.

a Note: [...] V. 1. The name of blasphemy] [...] name of blasphemy literally signifies such a title as can­not be assumed or owned without blasphemy. Now blasphemy is committed two waies, either by speaking contumeliously of the true God, or giving divine ho­nour to any else: which is also the taking that honour which is due to him alone, and bestowing it upon o­thers, and so as contrary to his being acknowledged the one God, as the using him reproachfully is to his being God. And therefore it is that Paul and Bar­nabas having divine honours attributed to them at Lystra, they rent their clothes, Act. 14. 14. in the same manner as was usual among them when any man was heard to blaspheme, signifying thereby, that sacrificing to any creature is direct blasphemy against the Crea­tor. Now what this title of blasphemy was, which is here referred to, is specified by S. Jerome Qu. II. ad Algas. Aeterna cùm dicitur quae temporalis [...]st, no­men est blasphemiae, The city Rome was called the Eter­nal city, (So Ausonius Gallus,

urbis ab aeternae deductam rege Quirino
Annorum seriem—&
Haec e [...]it aeternae series ab origine mundi.)

which to be attributed to any thing which had a begin­ning and shall certainly have an end, is a name of blas­phemy. So in the same wordsDimid. sem [...]. c. 7. Prosper, Aeterna cùm dicitur quae temporalis est, utique nomen est blas­phemiae, cùm mortales, licet reges, in ea dic antur Di­vi, eisque suppli [...]es dicunt, Numini vestro, altaribus vestris, perennitati vestrae, &c. For that which is tem­poral to be called eternal, is the name of blasphemy, when their Kings though mortal are called gods, and their suppliants addresse to them in this style, To your Deity, your altars, your eternity, &c. See ch. 17. Note a. But beside this, (and what Athenaeus saies of it l. 1. where he enstyles it [...], Rome the Coele­stial, or heavenly city) it appears by many antient Ro­man coines (set down by Goltzius in Thesauro) that Rome was called a Goddesse, there being many such in­scriptions, [...], Rome a Goddesse. Accordingly the people of Smyrna built a Temple to it, saith Ta­citus hist. l. 3. and other Provinces used the like flat­tery, erected Temples, appointed Priests to the God­desse Rome; and at last Adrian raised a stately Temple, and called it Templum Romae & Augustorum, the Tem­ple of Rome and of the Emperors (that is, dedicated to them, as to gods) saith Dio in Adriano. And accor­dingly this idolatry or blasphemy is taxed by Pruden­tius,

colitur nam sanguine & ipsa
More Deae, Noménque lociceu numen adorant.

Rome is worshipp'd by sacrifice, after the manner of a Goddesse, and they adore the Name of the city as a de­ity. And to this it is agreeable that many other Copies read, [...] names of blasphemy in the Plural, more such blasphemous titles beside that of urbs Aeterna, the Eternal city, that one of [...] God­desse, and the erecting Temples to it, containing all imaginable blasphemies in it.

b Note: [...] V. 3. One of his heads] What is here meant by [...], One of the heads, will be judged, first, by the notion of head; secondly, of [...] one. The head is the uppermost part of a man, [...] and so proverbi­ally signifies any thing that is most eminent or conspi­cuous; and so here, v. 1. the seven heads are most pro­bably the seven hills on which Rome was built. Then [Page 913] for [...], that (for want of degrees of comparison in the Hebrew language) is by an Hebraisme, oft taken for [...] the first, as Mat. 28. 1. [...], (not one, but) the first of the week. Both these concurre to apply this phrase, [...], to the Capitol at Rome, to which it belongs so properly and characte­ristically. For first, the word Capitol cerntainly comes from Caput, and head; and Livy renders the reason for it, that a mans head being found in that place where that was after built, (Caput Toli, the head of Tolus, saith Arnobius) the Oracle answered, Eo loco caput summámque imperii fore, that the head and top of the Empire should be there. Secondly, In this place was the Temple of Jupiter, called therefore Jupiter Capitoli­nus; and he being the first or chief of the gods, the place where his Temple stood may well be the princi­pal of the heads of this city. [...] Now that this head is here said [...], slaughter'd or smitten to death, this clearly belongs to the burning of the Capitol; which fell out twice about these times. First, It was set a­fire by those that accompanied Sabinus and Domitian thither, and who were there besieged by Vitellius's souldiers, a little before the death of Vitellius; whose successor Vespasian, being returned out of Judaea, and having committed the warre against the Jewes to his son Titus, in the very next year (at which time the Temple at Jerusalem was burnt) re-built the Capitol most sumptuously, and restored Jupiter's Temple in it: Which as it was a kind of recovery of Rome from a mortal disease (express'd by a coin of Vespasian's, in­scribed Roma resurges, Rome thou shalt rise again) so it was looked on as a great expression of the wrath of God against the Jews, that at that time not onely their Temple was burnt, but that other of Jupiter at Rome permitted to be re-built, and at Jerusalem heathen sacrifices offer'd in the Temple of God by the Roman souldiers, and all Gods, Priests ferch'd out of their caves or hiding-places, and killed by Titus's command. O this re-edifying the Capitol see Tacitus hist. l. 4. And to this the words here would commodiously enough be appliable. But besides this, there was a second wounding of this first head, another burning of the Capitol, in Titus's reign, which was by lightning, and so esteemed to be sent from heaven. And this is more proper to this point of time, to which this Vision be­longs, and being done as [...] from heaven might from thence be more fitly objected to Idolatry, as a deadly wound to that worship of Jupiter. And this was so sumptuously repaired by Domitian (whose time is the subject of the Vision in this chapter) that Martial makes Jupiter indebted to him for it,

Pro Capitolinis quid enim tibi solvere templis,
Quid pro Tarpeiae frondis honoure potest?

what can Jupiter pay thee for his Temple in the Ca­pitol? And on this 'tis said that the whole earth won­dred after the beast. Where by [...], the whole earth or land, [...] the Roman Territories are most probably meant (see Note k.) which are to Rome as all Palaestine (so often call'd by that style, the land) to Jerusalem; and the [...] wondring behind, [...] or after, the beast, signifies their great veneration (wrought in them by this means) to the Idol-Worship, which is farther express'd by their worshipping the Dragon, [...] that is, the Devil, v. 2. called the old serpent, c. 12. 9. and the Devil and Satan, a Dragon being but a flying ser­pent, by which the Devil hath always been represented. Who being here look'd on as the maintainer of the heathen worship, he is adored and applauded greatly; and that farther express'd by their saying. [...] Who is like unto the beast? who can fight with him? that is, No man or God is able to oppose this Idol-worship profess'd in the Capitol, or resist the power by which it is up­held.

c Note: [...] V. 5. A mouth speaking great things, and blas­phemies] One special testimoney of the Heathens blas­phemy against God upon occasion of the Romans victories over the Jews, is that of Cicero pro Flacco, speaking of the Jews, Illa gens, quàm chara diis im­mortalibus esset, docuit, quòd est victa, quòd elocata, quòd servit, That nation hath taught us how dear they are to the immortal gods by their being conquered, and subjected by the Romans to a King of their sending thither. This hath been thought fit by a learned man to be brought to the illustrating of this place, though indeed it belong to it only by way of accommodation, as a proof how apt the Romans prosperity and con­quests over Judaea were to make them blaspheme God; not that this speech can belong to the point of time now spoken of, being delivered long before by Cicero. Diony­sius Alexandrinus in Eusebius l. 7. c. 10. applies it to Valerian 255. years after Christ, who (by the instiga­tion of the chief of the Magicians in Aegypt. com­manding him [...], to kill and persecute the pure and holy men, [...], &c. as those that hindred their inchantments) became a great enemy of the Church. The like is a­gain related of Diocletian, that upon a response of A­pollo from Delphi, that the just upon earth hindred him from speaking truth, he fell on persecuting the Christi­ans: see Eusebius De vita Const. l. 2. c. 49, 50. But that which is more pertinent to the times whereof, I conceive, the Vision speaks, is Domitian's styling him­self Dominus & Deus noster, and forbidding nè scripto quidem ac sermone cujusquam appellaretur aliter, that any, whether in words or writing, should call him other­wise, and appointing his statues of gold and silver to be set up in the Capitol, and his professing his contempt of thunder and lightning. See Suetonius in his life, c. 13.

d Note: [...] Ib. Continue fourty and two moneths] That which is read in some Copies, [...], to wage war fourty two moneths, that is, three years and an half, is in other the best and ancientest Copies (without [...]) [...], &c. and then that is to spend or stay so many moneths. Thus the King's MS. hath it: and so in Eusebius Eccl. Hist. l. 7. c. 10. Dionysius Alexandrinus citing this place reads it, [...] (or, as another reading of Eusebius hath it, [...]) [...], power was given him fourty two moneths. And then to stay so many moneths is to live so long; which was puncturally true of Domitian, who began his per­secution in the thirteenth, and dyed in the sixteenth year of his reign. And so this is directly answerable to the space wherein Antiochus had vexed the Jews, Dan. 7. 24. (see Eissebius Eccl. Hist. l. 3. c. 13.) and so is fit to be express'd in the same form of words, as we see it is.

e Note: [...] V. 8. Names are not written in the book of life of the Lambe slain] That the words here should not be read thus, the Lamb slain from the beginning of the world, (though it be perfectly true that Christ was in the designation and decree of god so slain from the beginning) but thus, [...], [...] whose names were not written from the foundation of the world, (that is, were never written) in the book of life of the Lamb that was slain, may suf­ficiently appear by comparing this expression here with c. 17. 8. where the words are, whose names are not writ­ten in the book of life from the foundation of the world. Now some difference there is betwixt the book of life of the Lamb slain here, & the book of life in the place. There the book of life signifies the register of all the good Christians on earth, such as at that time, when their names are said to be written in it, are true believers; but the book of life of the Lamb that was slain signifies peculiarly the register or catalogue of confessors, such as already have, or are now about to venture their [Page 914] lives for the confession of Christ, to take up his crosse and follow him, and so are conformable to this image of Christ, this of the Paschal lamb (by which he was an­tiently represented) the sacrificed, crucified Saviour. And so these men of the land, that is, the Jews here that worship the beast, the Gnosticks, that to avoid persecution goe to their Idol-feasts or sacrifices, are justly thus de­scribed, they whose names, from the foundation of the world, have not been written in this book of life of the slain lamb, or in the slain lamb's book of life.

f Note: [...] V. 10. Leadeth into captivity] [...] is to gather together a captivity, that is, a number of Captives, as he that undertakes to bring them back out of their Captivity, to be their Captain, and lead them against their Conquerour that hath taken them, as [...] to gather to warre, c. 16. 14, 16. and 20. 8. and as the word gathering is particularly applied to Captives, and so used by the Psalmist, Ga­ther us, O Lord, from among the people, &c. Psal. 106. 47. having in the former verse mentioned [...], those that had carried them captive, which concludes the [...] us there to be the [...] Captivity here (in like manner as [...] circumcision is the Jews which were circumcised, and many the like) just as the [...] or [...] gather together is all one with the [...] gathering. This is after farther express'd by killing with the sword, that is, making vi­olent resistance and opposition against the persecuting Emperors; which for a Christian to do is quite contrary to the faith and patience of the Saints, which consists in suffering, not in resisting, in having their names writ­ten in the slain lambs book of life (see Note d.) not in the military list of those that will fight against their lawful Superiours rather then suffer under them. Now as God hath in the fifth Commandement of the Deca­logue commanded obedience, and (in the Psalmist, and in the Sermon on the mount) meeknesse, with the promise of temporal blessings; so here doth he deterre from resist­ance or rebellion, even against persecuting Emperors, by denouncing of temporal judgments of an higher nature then those which by that means any man desireth or at­tempteth to avoid. He that goeth about to deliver those conquer'd Captives out of the Emperors hands, out of his oppressions or persecutions, shall do them no good, but shall himself be justly punish'd by him, by the righteous judgment of God, who loves not thus to be assisted (any more than Christ by S. Peter's sword) against his ene­mies, but denounces (as there in the Gospel, so here) pe­rishing by the sword against him that thus useth the sword against a lawful Superiour, though acting wickedly a­gainst Christ or Christianity. And so the onely Christian weapons against persecuting Princes are demonstrated to be Patience and Faith, enduring meekly what comes from them, and referring our cause to God only. And by these means (so necessary for every Christian to observe, v. 9.) hath Christianity ever flourished, & by none other.

g Note: [...] V. 11. Another beast] What this [...] other, or second, beast signified in this Vision, is determinable by the consequents (v. 13, 14.) thus far, that it must denote some one or more Sorcerers or Magicians, to whom it is peculiar to do the great wonders, to make fire come down from heaven, v. 13. to deceive by means of those miracles which he hath power to doe before the beast. Of this therefore so signally set down there can be no place of question, nor consequently that these sorcerers were Heathens, being by the Devil made use of to support and advance Heathenisme and Idolatry. This appears 1. by his speaking like the Dragon, that is, the Devil (see Note b.) 2dly, by his exercising all the power of the first beast before him, that is, as­sisting of the heathen worship, v. 1. whose deadly wound was cured, that is, which was newly restored to a flouri­shing condition again by Domitian's re-edifying of the Capitol, (see Note b.) 3dly, by his commanding to make an image to the beast, v. 4. (which must be again the ad­vancing of heathen worship) and so the giving breath to the image, as shall anone appear. It is therefore most reasonable to interpret this second beast of Apollonius Tyaneus, that did such feats at this point of time, and was the person whose life is so solemnly written by Phi­lostratus, and his miracles by Hierocles compared with and preferred before Christs, that he cannot be look'd on as a person too mean to be thus represented in this Vi­sion. But this not so as to confine it to his person, (for Christ himself is oft not the person of Christ, but he and his followers, the Christians together) but to com­prehend also the Magicians, Sorcerers, Augurs, heathen Priests, [...], that divined by the entrails of beasts, flying of birds, the whole sort and profession of these. For that it belongs not to Simon Magus, and his followers, Menander and Basilides, &c. (though they were all Sorcerers) appears, 1. because Simon was worship'd in time of Claudius; and though in Nero's reign he came a second time to Rome, yet he was then worsted and de­stroyed by the Apostles S. Peter and S. Paul, and the Christian religion advanced by that means, not Heathen­isme, as here it is; and 2dly, the contexture of these Vi­sions, & other characters in the former part of this chap­ter, determine this of the second beast to Domitian's and not to Nero's time: and for Menander and Basilides, &c. they kept & taught in Palaestine, Aegypt and Syria, whereas this second beast must have a larger influence, & that particularly on heathen Rome, and the heathen wor­ship there, denoted by the first beast, whose deadly wound had been cured. And for the confirming of this interpreta­tion, it is to be observed (what is most evident) that this second beast, [...] and the false prophet, c. 19, 20. had the same designe. For as here the second beast doth his miracles be­fore the first, v. 12. & commands to make an image to the beast, v. 14. & causeth them to take the mark of the beast upon them, v. 16. so there the false prophet had done his signes before the beast, by which he had deceived those that received the mark of the beast, and worship'd his image. And that there the false prophet signifies the heathen di­viners, that foretold out of the Oracles of the Sibyls, &c. will appear c. 16. 13, 14. (Note g.) This being thus evin­ced, that this whole sort of deceivers (who by their arts were serviceable to the confirmation of heathen Idolatry) are denoted & represented by the second beast, the several phrases in this Vision & parts of the representation will be very intelligible; as will appear in the following Notes.

h Note: [...] Ib. Two horns] [...] horns in the Scripture most commonly signifie power or strength, because the horns of beasts being their weapons, their power of defending themselves, or hurting others, doth most properly consist in them: see Note on Luk. 1. n. And though it be here the horns of a lamb, which is no strong or formidable beast, yet still the horns of the lamb, or sheep, are the only strength which that creature hath, and horns cannot pro­perly signifie any thing else but strength. As for the whole phrase here, [...] [...], two horns like unto (a or) the lamb, it must be interpreted by analogie with what we read ch. 5. 6. There Christ having been slain, & risen again, & install'd in his regal power, is re­presented by a lamb having seven horns, which are the denotation of his several branches of power, usefull to him for the subduing his enemies: And so here of this second beast it is said, that it hath two horns like the lamb, that is, this lamb before described, ch. 5. in like manner as the beasts speaking [...] as the Dragon, referres to the Dragon, [...] v. 2, 4. And though the demonstrative article [...] be not prefix'd, yet that is so ordinarily left out in all Writers, when it must be retained in the sense, that no ob­jection can be drawn from thence. This then being thus farre clear, it remains only to enquire what acts of power are here meant by the two horns. [...] And 1. it must be re­solved that they are two such as are like two of Christ's; for that is concluded from the [...], like the lamb. [Page 915] Of which number as the power of miracles and of pro­phecie are certainly two, so there is great reason here from the Context to resolve these to be the two that are here meant. For it being already cleared, that [...] horns signifie powers, two powers are here named di­stinctly in the following verses; first, the power of wor­king signs; ver. 14. secondly, of giving breath to the image of the beast, ver. 15. For that is the denotation of [...] in those two (and very ordinary in o­ther) places, [...] It was given to him, that is, Power was given to him, or he had power (see Luk. 1. Note p.) Now the [...] signs doth acknowledgedly denote mi­racles; [...] and so it is specified, ver. 13. He dth great signs, so that he makes fire come down from heaven, &c. and so that is the first horn of this second beast, the Magicians and Sorcerers power of working some prodigies, like unto those that Christ the lamb (him­self, and in his Apostles afterwards) had wrought, re­sembling them, but not truly such, false, deceitfull mira­cles. And for the power of giving breath to the image of the beast, [...] that is express'd in the next words to be the enabling the image of the beast to speak, which clearly denotes the receiving responses from the Devil, or the Devils giving of Oracles, foretelling things to come; which is another imitation of what the Lamb or Christ had done, who left the power of prophecie in his Church after his Ascension, as he saith of the Para­clete, he shall shew you things to come, and as S. Paul saith Ephes. 4. 11. that for the founding and confir­ming a Church, Christ gave some Apostles, some Prophets, &c.

i Note: [...] V. 13. Maketh fire come down—] The first of these horns or powers, being shew'd to be the power of miracles wrought by the Magicians through the power of the Devil, contains under it all the deceitfull wonders wrought by Sorcerers in those times; and the strangest of all these that were by any of them preten­ded to, was this of making fire descend from heaven, in imitation of Elias, as Jannes and Jambres did by their magick some miracles after Moses. And this is particularly related by Philostratus of Apollonius Ty­aneus l. 5. c. 5. that he called down fire from heaven. And this is a signal evidence that these Sorcerers were this second beast.

k Note: [...] V. 14. Make an image to the beast] The designe of these Sorcerers to advance Heathenisme by that means, and to oppose Christianity, and the successful­nesse of their attempt, so far as to incense the Empe­rors against the Christians, and to engage them to fa­vour and encourage Heathenisme or Idolatry, is suffi­ciently known in story, and appears by that book of Hierocles, (to which we have Eusebius's answer, though the book it self be not extant) wherein he compares Christ and Apollonius, the Evangelists the writers of Christs story and Philostratus the writer of Apollonius's life, and preferres Apollonius and Philostratus very much before the other. And this is the meaning of ver. 12. [...] he did all the power of the first beast before him, that is, he confirmed men in the belief and practice of all the heathen worship which was then a-foot; and as it follows, makes all the inhabitants of the land, that is, the generality of the Roman Empire, [...] to worship the first beast, whose wound had been cured, that is, to continue those heathen worships of Jupiter Capitolinus, and the like, which seemed to have been shaken by the burn­ing, but were setled again by the re-edifying of the capitol. And not only so, but, as here 'tis added, he saith to the inhabitants of the land, that is, commands them, [...] , [...] to make an image to the beast which hath the stroke of the sword, and lived. That that beast which hath the stroke of the sword, and yet lived, is the beast v. 1. one of whose heads was wounded to death, and the [...] mortal wound (all one here with [...] stroke of the sword) was cured, [...] is manifest; and that hath been cleared to denote the heathen worship, as it then stood at Rome, the prime part of which was the worship of Jupiter Capitolinus. The only difficulty then is, [...] what is the [...] image of this beast. And first, it may signifie the inventing and introducing of some other heathen worships or temples besides those, yet agreeable and like unto those which they had already: And to that sense may be applied what we read of Domitian, his adding of new Dei­ties, and erecting Flavia templa, Flavios Sacerdotes, of which saith Martial l. 8. Epigr. 80.

Sic nova dum condis, renovas, Auguste, priora,

Debentur que sunt, quaeque fuere tibi. Whilst he built new temples, and re-edified the former, both were to be acknowledged due to him, what now are, and where were before. But there is one objection a­gainst this interpretation, viz. that as this second beast (Sorcery, or the Magicians,) is said at the be­ginning of the verse to deceive those that dwell on the land, so this beast saith to the inhabitants of the land [...], that they should make the image. And there is no reason to think that [...] the inhabitants of the land should denote Domitian the Emperor. [...] What [...] signifies we have oft explained, not the earth, but the land, that is, the whole region or dominion; and that to be defined by the Context. While the discourse was about the Jewes, there it sig­nified constantly Judaea, and the rest of the Tetrar­chies, all Palaestine; and now in this chapter (see Note b.) the discourse is about the Romans, it must by ana­logie signifie the whole Roman Empire, as [...], [...] the world, which sometimes signifies Palaestine, else­where signifies the Roman Empire (see Note on Mat. 24. e.) And consequently [...] the inhabitants on the land will signifie ver. 7 and here the Princes and people of the other regions, within the compass of the Roman Dominion; and then most pro­bably the meaning of the verse will be that by the de­ceits of these Magicians, Apollonius, &c. (who, as Phi­lostratus makes it evident, went about all the regions, and did their wonders, and drew men after them) the people of all those countries were perswaded to admit the like worships (and build the like Temples) to those in the Capitol at Rome, which may be meant by the [...] to wonder after the beast (see Note b.) that is, to receive universally the worship of Ju­piter, and to build Temples to him. As for the con­ceit, that Achilles's ghost, which Apollonius in Philo­stratus is said to have raised, should be the image of the beast here, or that the image of Apollonius himself, which his scholars appointed to be worshipped, should be it, there are many inconveniences which lie a­gainst either of those interpretations. This which we have set down is the most simple, and agreeable to the Context.

l Note: [...] V. 15. Life] That [...] signifies breath, not life, is sufficiently known, and consequently, to give breath must be to enable to speak, as it here follows; and to give this to the image of the beast in the notion of that foremention'd, Note k.) must signifie to devise arts by which Oracles were now given, or the Devils raised to give Responses in those other places where these Roman worships had been received. That the Oracles at Cu­mae, at Dodona, at Delphos, in all Boeotia, and in most other places, were become dumb before this time, is ac­knowledged by all heathen writers: and Plutarch's dis­courses of that subject are very considerable to shew the influence that the Christian faith had on this, & how Idol-worship lost much of its reputation by this means. These Augurs then and heathen Priests, as they did un­dertake to divine by looking into entrails of sacrifices, & by many other waies, so did they contrive the deli­vering of Oracles in new places, as in Pontus, by Aes­culapius, [Page 916] and the like, as may be seen in Lucian's Pseudomantis. This practice continued publick as long as the Emperors continued Pagan, and after­wards more privately: But about the time to which this Vision belongs, that is, in the reign of Domitian (as also of Trajan and Adrian) upon the great defecti­on of Oracles, the Devil in these his agents was most active to repair the losse by setting up new Impostures in this kind; and this as a branch or effect of that Prophetick power signified by the second horn (of this second beast) like unto the lamp,) ver. 11. and to this must be applied that in the end of that verse, subjoyned immediately to the mention of the two horns, [...] the second beast spake(that is, these Augurs prophesied, or delivered Oracles,) as the Dragon; First, Wickedly and cruelly, for the advancing of Satan's kingdome, as when by this means they stirred up the Emperor and his Officers against the Christians. See Lucian in Pseudomant. concerning Alexander the Ma­gician. And so [...]aith Baronius An. 272. §. 20. the Gentile-Priests did out of the Oracles of the Sibyls in­cense the Emperors against the Christians. Secondly, Cunningly, doubtfully, giving their Responses in ob­scure forms, veiling their predictions in equivocal spee­ches, as the Devil, that knows some futures, and gues­seth at others, is wisely and politickly wont to doe. The former of these seems chiefly to be meant by [...] as the Dragon, because in this v. 15. after the Image of the beast speaking, is immediately added, and cause that as many as would not worship the image of the beast should be killed. [...]

m Note: [...] V. 16. A mark in their right hand] The giving [...] marks in the right hand or forehead was or­dinary in Syria and the neighbour countreys, not as a brand or [...] (as it is among others, by way of pu­nishment; see Gal. 6. 17.) but as a note of servants, or to discriminate the servants of one Master from ano­ther. These marks were either in their right hands (or armes, or wrists, as [...] oft signifies, and not only the hand, which is [...], see Mar. 7. Note a.) or in their foreheads: [...], saith Julian, marks of souldiers are in their hands or wrists; and Lucian De dea Syr. hath [...] to be marked on the wrists. So that to cause all to receive this mark, is to force all to the receiving these Idol-worships; and the way of forcing them is specifi­ed ver. 17. [...], that no man might buy or sell, that would not; that is, incen­sing the Emperor and his Officers in the provinces to make interdicts against Christian assemblies, and to proceed severely and capitally against all that used any but these heathen Idol-worships. This whole passage seems to allude to the tyranny of Ptolemaeus Philopator upon the Jews in the thrid of the Maccabees, [...]He made an edict to bring disgrace upon the nation, and upon a tower joyning to the court he erected a pillar, and engraved on it, that no man should enter, but those who sacrificed after the hea­then manner to their gods, and that all the Jews should be forced to be enrolled & put in a servile condition, and that those that were enrolled should be marked also with fire upon their body with Bacchus's Ensigne, an Ivie­leafe. Which passage seems to be taken notice of by the Author of the [...], who speaks of Ptolemaeus Philopator marking men [...], with Ivie-leaves. All which we see signifies the mar­king them out as servants with the ensigne of their hea­then god Bacchus, as here with the mark of the beast, that is, of Idol-worship.

n Note: [...] V. 17. Name of the beast] Beside the mark of the beast, here is mention'd the name of the beast, and the number of the name, which are in like manner to be re­ceived on their wrists, or foreheads, as the mark was; for so the construction carries it, He causeth all [...] that he may give them a mark, ver. 16. And that no man should buy or sell, save he that had the mark, or the name, or the number of the name, Where, [...] as their having a mark given them is all one with re­ceiving and having it, so the having the name, and number of the name of the beast, must be all one with their receiving it. And then this will signifie no more then the several waies whereby servants or worshippers of the heathen Idols were initiated, or received, and discriminated from others; First, by a mark or ensign of that God whose worship it was, an Ivie-leaf for Bacchus(from whence they were called thyrfigeri, and [...]) and the like; Secondly, by the name of the God engraved on them, as [...], Apollo, Bacchus, &c. and therefore, c. 14. v. 11. we have [...], which must there best be ren­dred, the engraving of his name; Thirdly, by nume­ral letters, which make up the same summe that the name of the God makes, which is but a mystical or cabalistical way of having the name understood by them that use it, but not easily understood by any man else. Of these Servius on Virgil makes frequent men­tion: And Martianus Capella mentions XN as the mystical name of the Sun, that is, the number of the name. And an example of this manner of describing a God, even Christ himself, hath been set down from the Sibylline Oracles, Note on 1 Pet. 4. f. Having gone thus farre, it is now observable that these four phrases, worshipping the image of the beast, ver. 15. having the mark of the beast, having the name of the beast, having the number of the name of the beast, are all here used in the same matter, (as things commanded under severe interdicts, either capital punishment, [...] that they may be kill'd, that doe it not, or expulsion from humane society, that they may not buy or sell, but be discommuned) and perhaps thus dif­ferently expressed to set down the several degrees of complying with Heathenisme, that the persecutions brought Christians to, known and mention'd by the antients, that is, the several species of the Lapsi; first, Apostatae, Apostates, that openly renounced the Chri­stian religion; secondly, Sacrificati, they that sacri­ficed to Idols-gods; thirdly, Thurificati, they that burnt incense to them; fourthly, Libellatici, they that received tickets to acknowledge that they had done so, though they had not; which being, in respect of the scandal of it, and by way of interpretation, all one with having sacrificed, may properly by expressed by receiving the number of the beasts name which is in ef­fect all one with receiving his name, or mark.

o [...]V. 18. Here is wisdome] What [...], here is wisdome, signifies, is somewhat uncertain. It may refer to God; Herein is wisdome shewed, that as the heathen Priests veil the names of their gods in se­cret numbers, so God hath here set down in cypher the name of that heathen god whose worship is by these Edicts prescribed. [...] And then that which follows, [...], let him that hath understanding count, or reckon, will be no more then. Let him that knows what belongs to mystical expressions of names by num­bers take notice of this number now given him, and he shall finde how it fits the event. But it is also pos­sible that the phrase, here is wisdome, may referre onely to man: 'Tis an act of special wisdome to doe it: and then to that sense will be agreeable what followes, Let him that hath understanding cast the account; where again the wisdome and understanding may ei­ther signifie skill and sagacity to finde out the meaning of this mysterie, or else prudence to manage it wisely, [Page 917] that it shall bring no danger upon him, it being that which was not fit publickly to be discovered, but if any man had the skill to discern it, he would, if he were wise, reckon it to himself, and say nothing, not disco­ver that openly which might bring danger or persecu­tion along with it. To this purpose 'tis observable, that in the first ages of the Church (which were most likely to have understood and given us light in it) they made no conjectures about it; and 'tis Irenaeus's saying, that if in his time it were fit publickly to be declared, [...], It would have been declared by him that saw the Revelation, for that was but a little while agoe, almost in our age, about the end of Domitian's reigne. Intimating, that the reason of S. John's not discovering it as somewhat proper to those times, that is, surely, because some body that lived in his time, or was suddenly to come, was concerned in it. It will now, at this distance of so many hundred years, be more difficult for us to find it out, and lesse advantagious to afflict our minds in the search of it. That conceit of Irenaeus, that the number is to be found out by the Greek account of letters, hath been taken for the rule by which the work must be wrought, and so the Greek Alphabet hath had all the applications made to it to expound this riddle: Whereas first these kind of Airthmetical mysteries were not ordinary among the Greeks of that age; and secondly, the Greeks had antiently another way of numbring, beside that of the letters of the Alphabet in their order, viz. by six letters only taken out of the Alphabet, which did comprehend all numbers: And who knows whether that be not the way of numbring by which the operation is to be wrought? And thirdly, it is much more probable, that S. John had respect to the Hebrew custome of finding out mysteries in the num­ber of letters, that being very usual among the Rabbines of that age, under the name of Ghematria, which was a mysterious and abstruse art; and, in their account, a special depth of wisdome among them. Whatever this number is, 'tis somewhat, which as a note of dis­crimination, is imposed, v. 16, on all men of that time and place, whereof that Vision treats, and which some had upon them, v. 17. was received by some, ch. 14. 11. and not received by others, ch. 20. 4. All this and much more might be said, to demonstrate it unreaso­nable to take any pains in finding out the precise name, whereof this of 666 is the numeral expression. The sense of the verse and the whole passage is clear with­out it, that the heathen Priests, and Augurs, and Sorce­rers, should incense the Emperor against the Christians in all the Provinces, and cause them to make Edicts of great severity against all that did not some way comply with their heathen worships. And I shall not trou [...]le the Reader with any (as more scrupulous, so) uncertain enquiries.

CHAP XIV.

1. AND note a I looked and lo a lamb stood on the mount Sion, and with him an hundred fourty and four thousand, having his fathers name written in their foreheads.

Paraphrase 1. Here is another vision, or another branch of the for­mer. And methought I saw the Lamb, that is, Christ, on mount Sion, in the Christian Church, and with him all those constant pure Christian Jewes, ch. 7. openly and constantly professing the truth.

2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers, harping with their harps.]

Paraphrase 2. And again methought I heard a voice from heaven, as the voice of many waters, &c. that is, the Gospel preached aloud among the Gentiles, and a multitude of Gentile Christians (see. ch. 7. 9.) a rejoicing together.

3. And they sung as it were a new song before the throne, and before and four living creatures [...] beasts, and the Elders: and no man could learn that song but the hundred and fourty and four thousand which were redeemed from theland [...] eaarth.]

Paraphrase 3. And these, methought, were singing of praise to God (sitting, as he was before re­presented ch. 4. 2. after the manner of the Bishop of Jerusalem, with the four Apostles, and the four and twenty Bishops of Judaea in council with him) and this song being a thaksgiving to God through Christ (and so call'd a new song, according to that tradition of the Jewes on Psal. 96. 1. that wheresoever the new song is mentioned, it referres to the age of the Messias) for vouchsafing them to be persecuted and suffer for his name (see Act. 5. 41.) none could joyn with them in it, but the hundred and fourty and four thousand, that is, those pure Jew-Christians, that had kept themselves constant and spotlesse from the pollu­tions of the world, like them.

4. These are they which were not defiled will women, for they are virgins: these are they which follow the Lamb whithersoever he goeth: these were re­deemed from among men,a first fruit [...] being the first fruits unto God, and to the Lamb [...].

Paraphrase 4. These are they which had kept pure from all the heretical Gnostick corruptions of uncleannesse, &c. (see note on ch. 2. n.) and that held out constant against all terrors of persecutions, and so were rescued from the sins of that wicked age, the pure primitive Christians,

5. And in their mouth was found no guile: for they are without fault before the throne of God.]

Paraphrase 5. That never fell off to any false Idolatrous, or here­tical practice, but served God blamelesse.

6. And I saw another Angel flie in the midst of heaven, having the note b everlasting good news to publish [...] Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people;]

Paraphrase 6. And methought I saw another Angel, none of those before mentioned, flying or hastning about the world, carrying good newes with him, happy tidings for the time to come, to all nations, Jewes and Gen­tiles, viz. to the Christians of all;

7. Saying with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come; and worship him that made heaven and earth, and the sea, and the fountains of waters.]

Paraphrase 7. And thereupon admo­nishing all now to stand out firmly and constantly, to ad­here to the true God, and the Christian faith, in opposition to the heathen idolatry, which should now shortly be destroyed.

8. And there followed another Angel, saying, note c She is fal­len, she is fallen, Ba­bylon the city, the great Babylon is fallen, is fallen, that great city, because she made all nations drink of thebitter or myrrhate wine, [...] title of Babylon (see note on ch. 18. a.) that old heathen, idolatrous city, that had lain so heavy upon the people of God, a nu­merous populous city, and in each of these respects fitly expressing this) was, that is, should speedily be destroyed, for advan­cing the heathen worship, and persecuting all that would not joyn in it. wine of the wrath of her fornications.]

Paraphrase 8. And as ver. 7. it was foretold that Idolatry should suddeny be destroyed, so pre­sently another Angel, methought, brought news that t'was done, that that whole impure city of Rome heathen,(under the

[Page 918] 9. And the third Angel followed them, saying with a loud voice, If any man worship the beast, and his image, and receive his mark in his forehead, and in his hand,]

Paraphrase 9. And methought a third Angel followed, on pur­pose to confirm all weak sedu­cible persecuted Christians, and to fortifie them in their patience and constancy under the present, or yet remaining persecuti­ons (ver. 13.) and this he did by denouncing the judgments that the inconstant should fall under, the direfull ruine which at­tended all Apostatizing, complying Christians, that (after the manner of the Gnostick compliers) for fear of persecutions, had or should forsake the Christian purity, and joyn in the worships or practices of heathen Rome; denouncing positively, that whosoever should doe so, (see note on chap. 13. m. n.)

10. The same shall drink of note d thebitter wine of God, mixt, un­mixt in the cup of his w [...]ath wine of the wrath of God, which is pou­red out without mixture into the cup of his indignation, and he shall be tormen­ted with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb.]

Paraphrase 10. He should have his portion with heathen Rome, in the bitter punishments, or effects of God's wrath, such as fell upon Sodome and Go­morrha, Christ being the Judge, and the Angels the Executioners of it.

11. And the smoak of their torment ascendeth up for ever and ever: and they have no rest day not night who worship the beast and his image, and whosoever receiveth theengraving [...]. see note on ch. 13. n. mark of this name.]

Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree (see ch. 13. note n.) and doe not timely repent of it.

12. Here is the patience of the Saints: here are they that keep the comman­dements of God, and the faith of Jesus.]

Paraphrase 12. And herein shall the sincerity of mens hearts ap­pear, and be made manifest by the bloody persecution now approaching, ver. 13. if they shall venture any persecutions from the heathens, rather then thus fall off, and deny Christ, if, whatever the hazard be, they shall adhere close to the precepts of Christian constancy, and the purity of Christian practice, and neither really nor seemingly comply with the persecuters.

13. And I heard a voice from heaven saying unto me, Write, Blessed are the dead that are in the Lord, which die within a while, [...] which die in the Lord note e from henceforth; yea, faith the Spirit, that they may rest from their labours, and their works doe followwith them [...] them.]

Paraphrase 13. And to that purpose there came a voice from heaven, saying, That there should now come a great trial indeed, (viz. in the times of Diocletian that cruel tyrant) and the persecutions should lie so heavie on the Christians within a while, that they should be happy that were well dead, who were come to enjoy their reward of peace and blisse, and are not left on earth for such combats and storms as these.

14. And I looked, & behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head note f a golden crown, and in his hand a sharp sicle:

15. And another Angel came out of the Temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sicle and reap, for the time is come for thee to reap, for the harvest of the earthis dried. [...] is ripe.]

Paraphrase 14, 15. And presently upon this vision of those sharp persecutions (which generally were means to call down Gods judgments on the persecuters) methought I saw a bright shining cloud, and one like Christ upon it, in a regal attire, with a sicle in his hand (all this noting the judgments and excision of heathen Rome, which in respect of their cruelty against the Christians and their other heathen sins was now, as a field of corn, ready for harvest.) And another Angel called to him, and bad him proceed immediately to this excision, their sins being come to maturity, and having fitted them for destruction.

16. And he that sate on the cloud thrust in his sicle on the earth, and the earth was reaped.]

Paraphrase 16. And he did according­ly, and this vengeance befell heathen Rome.

17. And another Angel came out of the Temple which is in heaven, he also having a sharp sicle.]

Paraphrase 17. And another Angel or officer of Christ's ven­geance was sent out by him on the same errand, and methought he came from God in heaven, as out of the sanctuary, the place where incense is offered (an effect of the prayers of the Saints again) with a sharp sicle in his hand, an embleme of excision.

18. And another Angel came out from the altar, which had note g power over fire, and cried with a loud cry to him that had the sharp sicle, saying, Thrust in thy sharp sicle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.]

Paraphrase 18. And another Angel came from the altar of burnt-offerings, by which the wicked are represented, having the execution of God's wrath upon the wicked intrusted to him, and he cried aloud to him that had the sharp sicle, and bid him set about this work as if it were a time of vintage, cutting down the clusters of grapes of the vine of the land, that is, destroying this idolatrous cruel city and people, as having filled up the measure of their iniquities, and being now full ripe for slaughter.

19. And the Angel thrust in his sicle into the earth, and gathered the vine of the earth, and cast it into the great wine-presse of the wrath of God.]

Paraphrase 19. And accordingly 'twas done, these obdurate sinners ripe for judgment, were terribly destroyed, cut down, and cast like ripe grapes into a wine-presse, the wrath of God falling sadly upon them.

20. And the wine-presse was trodden without the city, and blood came out of the wine-presse, even unto the horse-bridles, by the space of note h a thousand and six hundred furlongs.]

Paraphrase 20. And this extended not only to the city of Rome, but to other parts of the Empire, wherein Christianity had been persecuted, and a most bloody slaughter there was among them.

Annotations on Chap. XIV.

a Note: [...] V. 1. I looked, and lo a lambe—] The summe of this insuing Vision, and the propriety of it to this part of the story, is here fit to be set down as preparative to the interpretation of it: and it is this; The state of heathen Rome being set down in the former chapter, as it was in Domitian's time, that time of persecuting of Christianity, and reviving of Heathenisme (that had lost a little of its lustre) here is now a general view given of all that is more largely set down in the 16, 17, 18. chapters, that is, of all from Domitian to Constan­tine, or the prediction in grosse of what is there par­ticularly executed; just as the sixth chapter was the representation of the several degrees by which the Jews Polity came to its dissolution, and the premi­sing in short what was afterwards to be acted on the Jews in the following chapters. And as there the [Page 919] total destruction of the Jewish state is chiefly insisted on, from v. 12. to the end, so here in this, the period of the Roman idolatrous power, and the destruction thereof by an immense effusion of bloud is described, from v. 14. to the end; but preparatory to that, a de­scription of the pure, constant, Primitive Christians, in the first five verses; an Angel declaring happy tidings to the whole Christian Church for the time to come, and requiring them to walk in a religious fear, and to give glory to God, because he would now appear and judge their persecutors, v. 6, 7. Then another Angel foretelling the destruction of heathen Rome, v. 8. and another, the bitter punishments and utter ruine of apo­statizing, complying Christians, v. 9, 10, 11. then a declaration from heaven, that most sore persecutions should fall upon the Church immediately before this happy change, so that they should be happy who were well dead, and were come to enjoy their reward, and not left to undergo so sore a trial, v. 13. And this to point at the time of persecution under Diocletian, Ma­ximian Herculius, Maximian Armentarius, Maxi­minus, Maxentius, Licinius, which was long and most sharp.

b Note: [...] V. 6. Everlasting Gospel] That the word [...] signifies good news, and by a figure only is appropria­ted to the Gospel, (as being most eminently such) is sufficiently known. And therefore here in all proba­bility it must be taken in the native sense, and denote simply good tidings. And what they are, appears ver. 7. where the words of this good news are, The day of Gods judgments are come, the former words fear God, and give him praise, being the preface to it. Which though they are a sad proclamation of judgment, and ill news to the impenitent, yet they are a special piece of good news to the pious, constant confessors, that fear God, and confesse and give him praise, that is, couragiously confesse him, whatsoever the danger be, (for so [...] to praise God, [...] signifies 1 pet. 4. 16.) Now for the addition of [...] to [...], that sure must signifie this good news to be such, as not only the present but future ages were concern'd in. Thus was this (here mention'd) the freeing of the Christian Church from publick universal persecution of the hea­then power, which was to be afforded at the time poin­ted at in this Vision, that is, at the fall of Babylon, v. 8. For after that the heathen persecution was taken off by Constantine, there never came any such uni­versal persecution, but that in one place or other Chri­stians have had the benefit and liberty of assemblies. And though it cannot absolutely be affirmed, that there can never come such universal persecution, yet in that this flourishing estate hath continued the thousand years, c. 20. 11. it may well carry the name of [...], the everlasting good news, in propor­tion to what we read of the punishment of the heathen persecutors, whose smoak, is said to endure for ever and ever, Rev. 19. 3. That the devil shall be let loose again, after this everlasting good news, is affir­med, c. 20. 7. But then not Babylon (whose destru­ction here is the subject of this good news) but God and Magog shall encompasse the camp of the Saints, and the beloved city, c. 20. 9. And though Gog and Ma­gog in the Ottoman family hath overran that part of the Church, yet in other places, to which the Ro­man power did never extend, that losse is repaired by the accession of Christian Princes that reign in Den­mark, Norway, Sweden, Poland, Russia, &c. so that still it may be [...] in the largest sense, as good news concerning all future time, as when Daniel prophesies that the Saints of the most High shall possesse the kingdome for ever and ever, c. 7. 18.

c Note: [...] V. 8. Babylon is fallen] That by Babylon heathen Rome is signified in these Visions, shall be shew'd at large, Note on c. 18. a. Here only it will be observa­ble, First, why it is called the city, the great, [...] (for so [...], is best rendred) viz. first, in respect of her dominion, see c. 17. 18. that great city which reigneth over the Kings of the earth; and accordingly it was generally known by that title of Urbs Domina­trix, Regno superba, Sanctorum debellatrix, &c. the Imperial city, Proud of her dominion, the subduer and destroyer of the Saints. ‘—Regina tui pulcherrima mundi,’ in Rutilius Numatian. the beautifull Queen of thy world. So in Cicero 'tis Lux orbis terrarum, the light of the world; [...], in Mar­cianus Heracleota, the common starre of the whole world; Regina & Domina in Julius Frontinus, the Queen and Ruler of the world. Secondly, for the large circuit of the city, to which purpose this testimony of Athenaeus is worth observing, lib. 1. [...], If I should reckon the cities that are numbred in Rome that heaven-city of the Romans, not only one day would fail me, but as many days as make up a year, the number of them is so great. Secondly, why this title of Babylon is here adapted to it, viz. to keep a special decorum, observable in these Visions, in representing the Christian Church by the antient Jewish. This is observable in many lesser parti­culars, but most eminently in this description of her Persecutors. There were three most remarkable ca­lamities that fell upon the seed of Israel; The bondage in Aegypt, the Captivity in Babylon, the Persecution of Antiochus. And the like is prophesied in this book to befall Christians. First, Miseries by Jewish persecution, and therefore Jerusalem is called Aegypt, Rev. 11. [...] 8. The second by Roman Idolatry, which is therefore called Babylon here, and c. 17. and c. 18. And the third, when the Devil is let loose, by Gog and Magog, [...] Rev. 20. 8. which are most perfectly parallel to Antio­chus, (see the Paraphrase there.) And there is little reason of doubting but these allusions were intended, and there is great decorum and method therein, which ought to be carefully attended.

d Note: [...] V. 10. The wine of the wrath—] That [...] and [...] are all one, that they both promiscuously signifie those intoxicating poisoning mixtures which were put into wine, hath been shew'd in Note on Mat. 27. f. And agreeably to that notion, [...] is applied in this chapter to signifie two things, abominable sin, and intolerable punishment. The former of them in the 8th verse is joyned with [...] fornication, and 'tis the same in effect which it would be if the words had been [...] a myrrthate (bitter poisonous) cup of fornication. Then for pu­nishment 'tis here used ver. 10. being spoken of God, [...] not as if [...] signified wrath, (any more then the same word could signifie so v. 8. where 'tis applied to Fornication) but again as [...] and [...] are all one, and as they signifie all those poi­sonous bitter mixtures put into wine; and so [...] is God's myrrhate cup of punishments, which he there threatens to pour out on them, expres­sed again in that that followes, [...] [...], mix'd unmix'd; [...] being the word to signifie wine not mingled with water, merum, strong wine, or red wine, (as [...], which is rendred [...], unimix'd, psal. 75. 9. signifies) and [...] mix'd with these inebriating spices, meant by [...], which the Septua­gint in that place of the Psalmist, Psal. 75. 9. expresse by [...], full of mixture: and then both these put thus together are very proper to expresse the cup of malediction (see Note on Mat. 27. f.) and con­sequently the curses and fierce punishments of God. Thus c. 16. 19. [...] [...], the bitter wine of his wrath, not the wine of the anger of his wrath. [Page 920] Many the like phrases we find scatrered in Authors; [...], inIsmen. p. 146. Eustathius; a cup of bitternesse; [...] in Manasses, a cup of destruction; and again, [...], a cup of afflicti­ons above brim full, and [...], a bitter cup of the tast of wormwood; and [...], inIn Alex. Nicetas Choniata. See Gaul­min on Eustathius, p. 35.

e Note: [...] V. 13. From henceforth] The word [...] (be it so read, or [...] in two words) signifies, saith Eu­thymius, within a short time, not long after, quickly: see Note on Mat. 23. 39. and Mat. 26. 64. In both which (as here) the antient Latine reads amode, with­in a while. This verse belongs to that which went im­mediately before, [...] v. 12. [...], here is the patience of the Saints, to signifie a time of perse­cution (see ch. 13. 10.) And to that nothing can be more proper then this, that they are to be accounted happiest that die soonest, that within a while are taken out of this life, from having their part in the evil to come, Isa. 57. 1. So Eccl. 4. upon mention of the op­pressors and strength on their side, and the no comfor­ter, v. 1. it follows, wherefore I praised the dead which are already dead, &c. v. 2. And to this belongs the answer of the Spirit in the words following, they shall have rest from their [...], that is, [...] from those persecuti­ons which attend them here, (see Note on Heb. 3. c. 3.) and which only death can give them an end of.

f Note: [...] V. 14. A golden crown] That the [...] golden crown is an ensigne of Regal power, is suf­ficiently known, and little doubt but here it is so, deno­ting that which in the New Testament is oft express'd by the style of the Kingdome of God, or Christ, the de­stroying and subduing of his enemies, it being the spe­cial part of the Kings office, debellare superbos, to sub­due all that hold out against him. And as by the gol­den crown this regal office of Christ is here expressed, so by the [...], sharp sickle, [...] the approach of that exercise of it; the sickle referring to the ripe har­vest, when the reapers come armed to cut down the corn, and sharpnesse denoting the preparednesse of this instrument for that work, and withall the swiftnesse and universality of the excision, cutting the whole field down together. And the destruction of the Ro­mans (that is, of the heathen part of that people) is here fitly represented by it. So in the Gospel, in the Parable of the wheat and darnel, [...] the harvest was the time of the excision of the Jewes. So Jer. 51. 33. Yset a little while and the time of her harvest shall come, that is, of judgments and excision, before express'd by, It is time to thresh her, to which reaping is preparative. And whereas in this chapter there are two sickles, one to cut down the corn, another the clusters of grapes, both these sorts of harvests are to be seen, Joel 3. 13. and both for judgments on a people; Put ye in the sic­kle, for the harvest is ripe: Come, get ye down, for the press is full, the fats overflow, for wickednesse is great. And the reason of the phrase is clear, because God's judgments being attendants and rewards of the sins of men, when the measure of their sins is filled up, they are then like to a field of ripe corn in time of harvest, fit to be reaped, ready for Gods vengeance to fall on them; or again to bunches or clusters of grapes ready for the wine-press. And so here at the point of time, represented in this part of the Vision (the time of Diocletian) the sins of heathen Rome were fully ripe, ready for the vengeance of God, when their rage had continued a sharp persecution for ten years without in­termission, and pillars were erected to Diocletian, as trophies that he had abolished Christianity, and enlar­ged Paganisme. See Baronius Anno Dom. 304. §. 8.

g Note: [...] V. 18. Power over fire] The [...] Altar here being that whereon the beasts were offered, and those beasts to be burnt with fire, and that fire being a deno­tation of the wrath and vengeance of God against the wicked, this Angel coming from the Altar, and having power over fire, is consequently a minister or executio­ner of Gods wrath upon the wicked impenitents, who are those beasts to be sacrificed to God, to be destroy­ed before him.

h Note: [...] V. 20. A thousand and six hundred furlongs] That the thousand and six hundred furlongs here do referre to the bounds or extent of Judaea, is the opinion of the Learned H. Grotius; and his proof for it is, because S. Je­rome, which had lived in those parts, and examined it very accurately, affirms that Judaea was in length an 160 miles, which, accounting every mile to contain ten Greek stadia, or furlongs, amounts to 1600 fur­longs. But if it be first adverted that the wine-press is here said to be trodden without the city, and the blood to have extended to this space of 1600 furlongs; se­condly, that Jerusalem was in the midst of the coun­trey, and consequently that from thence to the utmost bounds of it the space will be but half so much as is the longitude of all Judaea; this conjecture will not be so agreeable to this place. And therefore it will be more proper, and accordant to the Context, which speaks not of Judaea, but of Rome, to applie it to the adjacent Regions about Rome, to represent the bloodi­nesse of the warres, and many battails that should in the times of Maximinus, Licinius and Maxentius, lie so very heavily upon those countries, which were parts of the Roman Empire, that they cannot be better express'd then by the blood coming to the horse-bridles, a vast effusion of blood among the Romans.

CHAP. XV.

1. AND I saw another signe in heaven, great and marvellous, seven Angels having the seven last plagues, for in themwas filled up, or fi­nished, [...] is filled up the wrath of God.]

Paraphrase 1. And I had another visi­on concerning the judgments of God upon heathen Rome, and methought I saw seven Angels with seven plagues, all which were to come one after another, and between them to divide the tragedy, and act all Gods vengeance upon them.

2. And I saw as it were a sea of glasse mingled with fire, and them that had got­ten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glasse, having the harps of God.]

Paraphrase 2. And methought I saw a great multitude of pure zea­lous Christians (the multi­tude noted by the sea, their purity by glasse, and their zeal by fire) that had not yielded to the heathen terrors in any the least degree, but continuing constant in their purity, and stedfast confession of faith. And they had in their hands harps, such as were wont to be used in the Temple in Gods service, called the musical instruments of God, 1 Chron. 16. 42.

3. And they sung the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord Godruler of all things, [...] Almighty; just and true are thy waies, O King of Saints.]

Paraphrase 3. And they sung to Christ the same song (or another af­ter that pattern) that Moses had done upon the victory and deliverance out of Aegypt, when the Aegyptians were overwhelmed in the sea, noting their ac­knowledgment of Gods goodnesse and mercy to them, who now, they saw, would punish and destroy the persecuting heathen Emperors. And they magnified the mighty and wonderful works of God, his overruling power and fidelity in making good his promises to the Christians his servants.

[Page 921] 4. Who shall not fear thee, O Lord, and glorifie thy name? for thou only art holy, for all nations shall come and worship before thee, for thy judgments are made manifest.]

Paraphrase 4. And said, Now shall all the men in the world be obli­ged to fear and dread thee, and withall to magnifie thy name. This is thine only work, O Lord; for the nations of the world, the Gentiles, the Roman Empire, shall at length convert to Christianity upon the sight of thy revenges upon them who had crucified Christ, both Jews and Romans.

5. And after that I looked, and behold, the note a holy place Temple of the Tabernacle of the testimony in heaven was opened.]

Paraphrase 5. And then methought I saw the Holy of Holies o­pened, those great mystreries which had long lain hid, revealed, that is, the decrees of God concerning the Romans now ready to come forth.

6. And the seven Angels came out of theholy place vi. ver. 5. Temple, having the seven plagues, clothed in pure and white linnen, and having their breasts girded with golden girdles.]

Paraphrase 6. And the sum of them was contained in seven plagues or punishments upon the Roman Empire, brought out by as many Angels in shining glorious habits, each resembling the High-priest, ch. 1. 13. (see note on Luk. 12. b.) coming out of the oracle, ver. 5. sent by God from his throne in heaven, to execute these judgments upon them.

7. And one of the fourliving cr. [...] beasts gave unto the seven Angels seven golden vials full of the wrath of God, who liveth for ever and ever.]

Paraphrase 7. And one of the four li­ving creatures (attending and encompassing Gods throne, by which four Apostles were understood, c. 4. 6. and those there having power to foretell things to come) was therefore represented to give to these seven Angels (executioners of Gods wrath) seven vials full of the wrath of the eternal God, that is, to give them commission for the pouring out of God's wrath upon heathen Rome.

8. And the Temple was filled with smoak from the glory of God, and from his power; and no man was able to enter into the Temple, till the seven plagues of the seven Angelsshould be finished, [...] were fulfilled.]

Paraphrase 8. And the place where this vision seemed to be, that is, the Sanctuary in heaven, ver. 5. was filled with smoak, as an expression and consequent of this fire of Gods wrath and vengeance, which was like to prove so heavy, that the very representation of it was unsupportable, no body could endure to come into the Sanctuary, whilst that was representing; nothing that it would fall very terribly on all them that should come within the reach of it.

Annotations on Chap. XV.

a Note: [...] V. 5. Temple of the Tabernacle] What is here lite­rally meant by [...], ordinarily rendred the Temple of the tabernacle of the testimony, may thus be collected; The tabernacle of the testimony clearly signifies that tabernacle among the Israelites in Moses's time before the building of the Temple, called [...] the tabernacle of meeting, Exod. 27. 21. and elsewhere the tabernacle of the testimony, Act. 7. 44. because God was there pleased to exhibit himself, and give testimony of his presence, Act. 27. 22. In that there were two regions; the first called the Sanctua­ry, the second [...] or Oracle, the Holy of Holies: and this is here and ver. 6. called [...], and so again ch. 16. 1, and 17. not as that signifies the whole Tem­ple, but a part of the Tabernacle, viz. the Holy place, or Holy of Holies. What [...] elsewhere signifies, see Note on Act. 19. e. and Rev. 14. c. out of the Scho­liast on Nazianzen [...]. who distinguishes [...] in the Christian Church from [...] and [...] the two latter, saith he, signifie [...] the whole Temple or Church, but the former the place where the Com­munion-table stands, which being divided from the rest of the Quire, is to that as the Holy of Holies to the Sanctuary. And in this sense of [...] it is that Psal. 82. 2. the vulgar Latine, and from thence the English in our Liturgie, read Temple, where the He­brew have [...], and from thence our Bibles read Ora­cle. From this place God promises to speak to Moses of all things which he would give him in command to the people of Israel, Exod. 25. 23. And accordingly this opening of this holy place, or this Holy of Holies in this tabernacle of the Testimony, is a representation of God's revealing his will as from the Oracle concern­ning heathen Rome; and so straight the seven Angels came out from thence, habited like the High-priest (who alone was permitted to goe into the Holy of Ho­lies in the Temple) and as executioners of this decree have the seven plagues, [...] or blows, or Judgments, v. 6. that is, come ready to act a complete destruction, such as was before meant by the [...] seven thunders in the Vision about the Jews, ch. 10. Note a.

CHAP. XVI.

1. AND I heard a great voice out of theholy place: see c. 15. a. Temple, saying to the seven Angels, Go your waies, and pour out the vials of the wrath of God upon the land [...] earth.]

Paraphrase 1. And the seven Angels, the executioners of God's wrath, ch. 15. 6. being thus come abroad, methought I heard a proclamation coming out of the Holy of Holies (the place of Gods exhibiting himself) address'd unto them, and appointing them to go and poured out those vials, that is, those judgments of God, upon the Roman Empire, (see note on ch. 13. k.)

2. And the first went and pour out his vial note a upon the earth, and there fell a noisome and note a grievousboil [...] sore upon men which had the mark of the beast, and upon them which worshipped his image.]

Paraphrase 2. And the first Angel did so, & there fell heavy plagues upon them, which swept away a multitude of heathens and carnal temporizing Christians, both in the city of Rome and in other places, (see note a,)

3. And the second Angel poured out his vial upon the sea, and it became as the blood of a dead man, and every living soul died in the sea.]

Paraphrase 3. And the second Angel did likewise, and there fell great slaughters upon the city of Rome, by the cruelty of the Emperors, and on occasion of sedition, &c. and very great mul­titudes died thereby, (see note a.)

4. And the third Angel poured out his vial upon the rivers, and fountains of waters, and they became blood.]

Paraphrase 4. And the third Angel did likewise, and methought his vial fell on the other cities and provinces of the Empire, and a great deal of warre follow'd (note a.) and a multitude were slain there also.

[Page 922] 5. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and wast, note b andor pitiful, or holy, [...]or the most & best copies read [...], not [...], shalt be, because thou hast judgedthese [...], see note b. thus.

6. For they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy.

7. And I heard another out of the altar say, Even so, Lord Godruler of all things, [...] almighty, true and righteous are thy judgments.]

Paraphrase 5, 6, 7. And this Angel that pour'd out the vial upon the waters v. 4. God's judgments on those other cities and pro­vinces, did it as a just judgment on them, for the blood of Christians that had been shed by them, and as an act of pity and relief to the persecuted, whose persecutions ended by this means: and so 'twas acknowledged by the souls of those that had been slain by them, (see note on ch. 6. e.)

8. And the fourth. Angel poured out his vial upon the sun, and power was givento it, [...] unto him to scorch men note c with fire.]

Paraphrase 8. And the execution of the fourth Angel was by bringing a great drought and famine on the Empire, such as was in Maximinus's time.

9. And men werescorched greatly, or a great scorch [...] scorched with great heat, and blasphemed the name of God, which hath power over these plagues; and they repented not to give him glory.]

Paraphrase 9. And though this famine tormented them exceedingly, yet were they so farre from repenting or amending their waies, from receiving the faith of Christ, that they railed at the Christian religion, as the author of all their miseries, and so were more alien'd from it: see note c.

10. And the fifth Angel poured out his vial upon thethrone note d seat of the beast, and his kingdome was full of darknesse, and they g [...]awed their tongues for pain,]

Paraphrase 10. And the fifth Angel's vial was poured out, not upon the persons of men, but upon the government it self, which was sore afflicted and distress'd (see Jer. 13. 16. where for Darknesse the Targum reads Tribulation or Affliction) by the invasion of the Barbarians, and the Emperors were much troubled at it, but could not help it.

11. And blasphemed the God of heaven, because of their pains and their boiles see v. 2. sores, and repented notfrom [...] of their deeds.]

Paraphrase 11. And as before ver. 8. so now again these invasions of the Barbarians were imputed as a punishment inflicted on them for the permitting of Christianity, and so made them set themselves more violently against the Christians; so farre were they from reforming, or mending by this means.

12. And the sixth Angel poured out his vial upon the great river note e Euphrates, and the water thereof was dried up, that the way of the note f Kingswhich are from the ri­sing of he sun [...] of the East might be prepared.]

Paraphrase 12. And the execution of the sixth Angel was the de­stroying of Maxentius's forces in Italy, and so weakening of Rome, the mystical Babylon (noted here by Euphrates, the river that belongs to Babylon) and making it capable of being taken, and possess'd by Constantine and his sons, which were Christians.

13. And I sawthe word [...] three is wanting in the [...] MS. three note g unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.]

Paraphrase 13. And methought I saw three diabolical spirits, like the frogs of Aegypt, one com­ing from the devil, another from the heathen worship, and the third from the false prophet: 1. The response of the devils raised by Maxentius's command, 2. the encouragement of the augurs, or heathen priests that divined by entrails, 3. some false predictions out of some passages of the Sibyl's writings.

14. For they are the spirits of devils working miracles, which go forth unto the kings of theland [...] earth, and of the whole world, to gather them to thewarre of that great day of the God, the ruler of all things, [...] battel of that great day of God Almighty.]

Paraphrase 14. And all these were made use of to deceive Max­entius, and give him confi­dence that he should prosper in his tyranny, and holding out against Constantine, which was the occasion of Constantine's setting upon and destroying his army, of his entring Rome, and of that blow that befell Idolatry by this means.

15. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.]

Paraphrase 15. (Such unexpected sud­dain changes as these, such secret undiscernable proceedings of God's providence, may in all reason be admonitions to all to be watchfull, and not to com­ply with the present prevailing power in any unchristian or uncomely manner, lest when they have done so, that which they have designed, as their greatest security, be indeed their greatest danger.)

16. Andthey, see note a. he gathered them together into a place called in the Hebrew tongue note h Armageddon.]

Paraphrase 16. And these evill spirits excited him and engaged him and all his armies in a fight, wherein they were utterly vanquish'd and destroyed. See note e.

17. And the seventh Angel poured out his vial into the aire, and there came a great voice outof the ho­ly place (see ch. 15. a.) from the throne, so the King's MS. [...] of the Temple of heaven, from the throne, saying, note i It was, or hath been, [...] It is done.]

Paraphrase 17. And the seventh An­gel poured out his vial into the air, (noting a decree of heaven now to be executed on the earth) and presently, methought, I heard a proclamation come out of the Holy of Holies, from the throne of God, denoting the going out of God's decree, which was delivered in these words, It was, or hath been, that is, Heathen Rome is now destroyed, (And this was after in Honorius's time, as will be more fully set down ch. 17.)

18. And there were voices, and thunders, and lightnings: and there was a great earthquake, such as was not since men were upon the earth,such an earthquake so great, [...] so mighty an earthquake, and so great.]

Paraphrase 18. And methought there were thunders, and lightnings, and an earthquake, such as never had been known before, denoting this vast change, (the greatest of any) that now was by this means wrought in the world.

19. And the great city was divided into three parts, and the cities of the nations fell, andBabylon the great, [...] great Babylon came in remembrance before God, to give unto her the cup ofthe bitter wine of his wrath, see note on ch. 14. c. the wine of the fiercenesse of his wrath.]

Paraphrase 19. And Rome being, at this time of Honorius, divi­ded into three parties, one Heathen, a second Orthodox, a third Heretical, impure (see note on chap. 17. c.) wicked Christians, this brought in Alaricus, and by that means destruction on all heathen Rome. And thus was God's just vengeance executed upon them.

20. And every island fled away, and the mountains were not found.]

Paraphrase 20. And as 'tis ordinary for islands and hills to be removed by earthquakes, so now the maritime towns and strong holds were destroyed by this incursi­on of the Gothes.

21. And the hail about the weight of a talent descends out of heaven upon men, [...] And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail, for the plague thereof was exceeding great.]

Paraphrase 21. And this judgment fell upon them most visibly and discernibly from heaven, and withall in a most heavy unsupportable manner: and yet after this such obduration of hearts possessed them of the heathens that survived these judgments, that they were the more obstinate in their Idolatrous heathen courses, and still railed at the Christians, as the authors of all these miseries that befell them.

Annotations on Chap. XVI.

a [...] V. 2. Vpon the earth] What is here meant by [...], and [...], and [...], the earth or land, and the sea, and the rivers and fountains of waters, v. 2, 3, 4. may appear by v. 1. where the Angels are appoin­ted to pour out their vials upon the earth or land. That in all reason signifies the Roman Empire, the thing represented in these Visions, as before it signified the nation and people of the Jewes (chap. 7. Note b.) And there is no reason to affix any nice critical nota­tion to either of these single, that the land, v. 2. should signifie severally, and so the sea, v. 3. and the rivers, v. 4. but to take all together for that which was meant by the land, v. 1. for so the series here requires, where the Angels, that were commanded to pour out their vials on the earth, pour them out upon these three, evidently noting these three to be the distribution of that one, and so all one with it. So ch. 14. 7. God is described as the Creator of the heaven, and earth, and sea, and fountains of waters, where all those latter three are set to denote that which is els­where ordinarily called the earth, and no more, in op­position to heaven, that is, this inferior, terrestrial globe, and all in it. To this may be added, that when the judgments are represented to fall upon Judaea, some are said to fall on the land, others on the sea, others on the trees, c. 7. not necessarily signifying such a sepa­ration of the judgments, some on this, some on that part, but the whole nation together, on which all those judgments fell; and this indeed agreeable to what we read of the judgments that fell on Aegypt, where though some of them were caused by the signes that Moses wrought upon the land, Exod. 8. 16. others by smiting of the waters, streams, rivers and ponds, and all their gathering together of waters, Exod. 7. 19. and so again ch. 8. 5. yet 'tis manifest that the judg­ments thus produced by every of these, (each smiting of his rod there being proportionable to the pouring out of a vial here) fell indifferently on the whole land, and not one judgment on one part, another on another: And so sure is it to be understood in this place. Ma­ny judgments were to be poured out up [...]n the Ro­man Empire, and by all of them together the whole heathen part of it destroyed. This consideration makes it unnecessary farther to enquire into the productions of the several Vials▪ what each of them distinctly sig­nified, it being sufficient that each of them notes some kind of destruction; and the number of seven being a perfect number, [...] the seven Angels, and their seven vials, and their seven effusions signifie utter destructi­on, and not necessarily any more, unlesse it be this, that it was not all at once, but by several degrees and several sorts of judgments, those that ordinarily bring destructi­ons upon provoking people, that have filled up the mea­sure of their iniquities, [...], infectious diseases, famines and warres: and that these in a very remarkable manner fell upon the Roman Empire a­bout these times, appears as by all histories Eccle­siastical and prophane, so especially by S. Austin in his first books De civ. Dei, written on purpose to de­fend Christian religion from that charge which was laid upon it, that it brought down all judgments up­on the Empire. Which being false, as it was urged by the Heathens to the prejudice of Christianity, viz. that the Judgments came for that sin of permitting Christianity in the Empire, and contempt of their Idol-worships; so was it most true, that for the Hea­thens standing out and persecuting the Christian faith, most heavy wasting judgments were come upon them. Of the three first Vials it may be yet further noted, that they may have a peculiar aspect on the plagues of Aegypt: the first, [...] that of the [...], the evil and grievous boil, that is, infecti­ous, and very painfull, will be answerable to the boil breaking out upon man and beast through all the land, Exod. 9. 9. and signifie some infectious disease, plague and pestilente, which we know breaks out in boils. So likewise the second and the third, the sea becoming as blood, ver. 3. and the rivers and fountains becoming as blood, ver. 4. are answerable to Moses's stretching out his hand and smiting upon the waters of Aegypt, their streams, and their rivers, and their ponds, and all their pools, or collections of water, upon which they became blood, Exod. 7. 19, 20. Now for these three the histories of those times are very remarkable, viz. for the great pestilences, and horrible effusions of blood. That which Hero­dian tells us of Commodus's reign, will sufficiently qua­lifie that for the time of the pouring out of these three vials. At that time, saith he, l. [...], a very great pestilence reigned over all Italy, but especially in the city of Rome (and Dio tells us, that there died above two thousand a day in the city) and a vast number both of beasts and men perished thereby. And so this may be commodiously the pouring out the vial up­on the earth, belonging not only to the city of Rome, but to all Italy, [...] as [...] the land was wont to signifie not only Jerusalem, but all Judaea. Hereupon the Emperor was perswaded to remove to Laurentum, so call'd from the grove of bay-trees there, the smell whereof the Physicians thought usefull against the plague. And in like manner they prescribed sweet unguents and odours to anoint their ears and noses, to keep out or overcome the pestilential vapour. But neverthelesse, saith he, the disease daily increased, and swept away a multitude of men and beasts. As for the blood that was then spilt, [...] the same Author gives us a large story; Cleander, saith he a servant of the Emperours, bought out of Phrygia, and grown up with him from his youth, and advanced to greatest offices in court and army, aspired to the Empire; To that pur­pose bought up a vast quantity of corn (which caused a great famine also at Rome) thinking thereby in time of need to oblige the citizens and souldiers, and to gain them all to his party. But the event was contrary; for the famine raging, and the cause of it being visible, all the citizens run out of the city to the Emperour, requiring this Encloser to be put to death. Cleander by his power keeping them from the Emperour (whose voluptuousness made this easie for him to doe) sends out the Emperour's forces armed and hors'd against them, which made an huge slaughter a­mong them, and in driving them into the city gates, by their horses and swords, saith he, meeting with foot-men unarm'd, they kill'd a great part of the peo­ple. Which when they that were in the city under­stood, they got to the top of the houses, and with stones and tiles threw at the souldiers, and by this means put them to flight, and in the pursuit beating them off from their horses, killed great multitudes of them: and this continued very cruelly for some time. And the appeasing of this cost a great deal more blood, the Emperour causing Cleander to be put to death, and his sons after him, and then a great many more, saith he, not daring to confide in any body. To which that author immediately adds the many prodigies which followed at that time, and the burning down of the Temple of Peace; which beside that it was the treasury of a great part of the wealth of the city, and was accompanied with the burning of a great deal more of the buildings of the city, and among them of the Temple of Vest [...], the fire con­tinuing for many daies, till rain from heaven put it out, (which made them impute the whole matter to the an­ger of the gods) be [...]ides all this, I say, it was by all [Page 924] then look'd on as a presage of great warres, which, saith he, accordingly followed. And so in this one pas­sage of story in that Author we have the interpreta­tion of these three vials. As great a plague as ever hath been read of, to be sutable to the first; and a great deal of killing both in the sedition, and by the cruelty of the Emperour, and by the fire, and by the warres that followed, (wherein the whole region, and not only the city of Rome was concerned) answerable to the two latter, [...] the sea, that is, the multitude of the city, and the rivers and springs of waters, [...] the other provinces and cities become blood. But beside these under Com­modus, there was store of the like judgments in the fol­lowing Emperours times, untill Constantine: A very great Pestilence under Gallus, another under Gallienus, both described by Zozimus; another at the end of Decius, on occasion of which S. Cyprian wrote his book of Mortality. And in Maximinus's time, saith Eusebius, whilst he and his armies were sore distressed by a warre with the Armenians, the rest of the inhabi­tants of the cities were grievously devoured with fa­mint and pestilence, infinite numbers dying in the cities, more in the countreys and villages, [...], and the numbers of husbandmen which had formerly been very great, were almost all of them swept away by famine and pesti­lence▪ saith Eusebius Eccl. hist. l. 9. c. 8. And for wars and [...]ffusion of blood and slaughters, the histories are all along full of them, and need not be here re­cited.

b Note: [...] V. 5. And shall be] In stead of [...] he that shall be the Copies generally read [...]. That is answera­ble to the Hebrew [...] pitiful and merciful, as that is more then [...] justice or righteous­ness, as hath oft been said. And so it is fitly superad­ded here to the [...] thou art just or righteous, [...] preceding. That the justice of God, here acknow­ledged in these vengeances on heathen Rome, denotes his punitive justice, there is no doubt, and accordingly fol­lows, [...] [...], because thou hast judged these. Where the [...] seems to denote the persons neutrally set down, the inhabitants of the Empire, which are here supposed to be judged, that is, justly punished, and of whom it follows, [...] [...] because they have shed the blood of thy saints and prophets, that is, of the Christians, and those that by their preaching would have wrought reformation among them, and so did act as Prophets, and had the portion of Prophets, were resisted and slain by them. But besides this punitive justice express'd by these judg­ments, there was also [...] pity, compassion to the persecuted Christians, whose sufferings were abated and taken off by this means. Thus 'tis often to be obser­ved in Eusebius's story, particularly at the end of the great slaughters, and famine, and plague in Maxi­minus's time, l. 9. c. 8. (mentioned Note a.) Hereupon, saith he, God, the defender of Christians, having shew'd his wrath and indignation against all mortals for their persecuting us, restored the pleasant and bright splen­dor of his providence toward us, so that from that time peace and light, with the great admiration of all, shined out and was revealed to us that sat in dark­ness before, shewing us that God hath the oversight of our affairs continually, chastising and afflicting us for a time, but after he hath disciplin'd us suf­ficiently, appearing favourable and propitious to us a­gain.

c Note: [...] V. 8. With fire] If [...] by fire were here lite­rally to be understood, many completions there would be of it, by great fires, in the city of Rome especially, within the space referred to by this Vision. One re­markable one hath been mention'd in Commodus's time, Note a, out of Herodian l. 1. falling on the Tem­ple of Peace, and at length coming to the Temple of Vesta, and burning many great houses, and so continu­ing for many daies, till the rain from heaven put it out, and so by the heathens, saith he, conceived to be begun also, as it was ended, by the gods without humane means. And this being such, coming from heaven, not from any lower cause, may the more probably belong to this place, [...] where the Sun is said to have power given it to scorch men with fire, the Sun in the firmament, the great fire of the world, being commodiously enough said to scorch them, or to set them on fire (so [...] signifies) who were burnt by fire from heaven. But it is not improbable that the Suns scorching of men, denoted ordinarily by [...], [...] may signifie that scor­ching and drying up the fruits of the earth from whence a death proceeds, and so be here set to expresse a fa­mine: so 'tis said of the seed on the stony ground, that as soon as it sprang up, [...] [...] it was scorched, and, as it follows, [...] withered away. And many such dearths there were in the stories of those times. A most eminent one in Maximinus's time, mentioned by Eusebius l. 9. c. 8. Some, saith he, for the least bit of victuals, parting with that which was most precious to them: one measure of corn sold for two thousand five hundred Atticks: some [...] in a little time selling all their possessions to buy bread: others eating grasse, and therewith poisonous herbs. Noble women going out of the city to the countrey to beg bread: Others staggering and falling down in the streets, and howling out for one bit of bread, and able to speak no word but that they were famish'd. And at length the dogs raving for hunger, and falling upon the men, in their own de­fence they fell on killing and eating dogs. As sad a description of raging famine as hath been read of, save in time of sieges. Another famine there was in Commo­dus's time (mentioned from Herodian Note a.) which put the whole city into a sedition, but that not compa­rable to this, and caused by Cleander's in [...]atiate cove­tousnesse and ambition, more then the scorching of the Sun. That which here follows, as the effect of this famine, [...] that they blasphemed the name of God, may most probably be the heathens railing at the Christians, as the cause of all their evils; for so the antients observe of them, that whenever plague or famine befell them, presently they cryed out, Christiani ad leones, Let the Christians be put to death, as the au­thors of their miseries. An eminent place we have to this purpose in Arnobius l. 10. where naming the very judgments which are here express'd by the foregoing Vials, pestilences, wars, and dearths or famines, he saith of the heathens, that when these befell them, they presently cryed out that since Christians began to be in the world, terrarum Orbem periisse, the whole world was destroyed, and all mankind afflicted with all sorts of evils: and S. Cyprian in that known place ad Deme­train. That many wars break out, that plagues and famines, that the earth is kept long without any rain, nobis imputari, 'tis by the heathens imputed to us Chri­stians.

d Note: [...] V. 10. Seat of the beast] What [...] the throne, or seat, of the beast signifies, may thus be ga­thered; [...] the beast signifies Idol-worship, c. 13. 1. and as the throne of that may signifie the place where it resides, [...] so it may signifie also that which sustains and supports it, a seat being that which sustains and holds up from falling that which rests upon it. This was the power of the Roman Empire, the strength and dignity thereof, to which so great a part of the world was sub­jected, and which it made use of to maintain the Idol-worship against Christianity. And so the throne of the beast is expounded in the next words by [...] the Kingdome or Empire of Rome. [...] Now that which is here said to befall the Empire by the pouring out of the fifth vial is that it was [...] darkned, [...] that is, lost much of its splendor which before it enjoyed, [Page 925] which belongs clearly to the incursions of the Barba­rians, Persians, Goths, Almans, &c. about these times which are here described, as every where appears in story. [...] As for the [...] pain that here follows, it is the great grief and anxiety that it cost them to con­tend and secure themselves from these Barbarians, who being so contemptible in the eyes of the Ro­mans, it was matter of great indignation to them to be thus infested by them, as Aegypt by flies and lice. [...] And whereas, v. 11. [...] boils are joyned with [...] pains, I suppose those boils may again refer to that plague of Aegypt, (as the darkning of the Kingdome plainly doth) and denote the effects of the Barbarians incursions: as the boils, Exod. 9. 9. were produced by scattering ashes of the fur­nace toward heaven, to which the inrodes of those Barbarians in respect of their multitudes might fitly be resembled. And then their blaspheming of the God of heaven, is their railing at Christ and Christianity, as that which in the heathens opinion brought all these evils upon them. See Salvian De provid. and Note c.

e Note: [...] V. 12. Euphrates] That it is agreeable to the calling of Rome Babylon (see Note on c. 18. a.) to set Euphra­tes, the River that belongs to Babylon, to signifie Ty­ber that belongs to Rome, hath been formerly shew'd, c. 9. Note e. And that it so signifies here, there is little doubt. [...] From hence it follows, that the drying up of Euphrates, being an allusion to the history of Cyrus, prophetically set down Jer. 50. 38. and drought is upon her waters, and they shall be dried up, and c. 51. where is mention of the drying up her sea, and making her springs dry, v. 36. it must in reason be interpreted thereby. There in the taking of Babylon, Cyrus tur­ned away the river Euphrates, and entred the city through the channel thereof. (See Orosius l. 11. c. 6.) And so the drying of the river being the preparative to the taking the city, and the making that weak and accessible which otherwise was impregnable, this phrase of drying up the water of Euphrates is thought commodious to be made use of, to expresse the weakning of the strength of Roms, and making it conquerable, or, as it here follows, that the way of the Kings—might be prepared. [...] To prepare a way we know is to remove difficulties and obstructions, to level and plain a passage, and that in the Prophets ex­press'd by exalting valleys, and bringing hils low, and plaining the rough places. And when rivers or waters are in the way, then the drying them up, is preparing the way, making them passable. And so the fitting the city of Rome for conquest by Constan­tine and his sons (who are here called Kings from the rising of the Sun, see Note f.) is the full interpretation of drying up Euphrates, that the way of the Kings might be prepared. Of this the history is clear in Eu­sebius Eccl. hist. l. 9. c. 9. (and so in Zozimus also) that Maxentius having fastned himself in Rome (out of which he went not himself, having no confidence in the love and fidelity of the people) he fortified every place and region and city with armies for guards, and had a thousand troops of souldiers to ly in ambush in every part of Italy, and the rest of his dominions where the enemy was likely to come: These sure were the obstru­ctions, or difficulties, in Constantine's way to Rome, which are here to be dryed up, or removed; and accor­dingly it follows in the history, that Constantine being assisted by God set upon his first, and second, and third army, and overcame them all; and possessing himself of the greatest part of Italy, came close up to Rome. And so 'tis visible what this drying up the river, by which their way was prepared, signifies, the subduing those armies in Italy, so that now nothing withheld his pas­sage from Rome; which is here looked on as a very great thing, proportionable to Cyrus's turning the ri­ver Euphrates, and entring Babylon through the chan­nel of it. But there was yet one difficulty more to be conquer'd, before Constantine could enter Rome. For his onely designe being to deliver the Romans from the tyranny of Maxentius, and not to do any hurt, but rather bring relief to the inhabitants of the city, there was now no way to reconcile this difficulty, whilst Maxentius remained fortified in the city. And therefore in God's wonderful providence it was so disposed, that Maxentius and all his party came out of Rome, but in stead of joyning battail with Con­stantine, fled from him immediately; and having formerly built a treacherous bridge over Tyber, on design to draw Constantine's army over it, and so by the failing of the bridge to drown them, Maxentius himself and his forces are forced that way, and drow­ned in the pit which they had prepared for others, and himself and his life-guard were the first that thus pe­rished. This so signal a destruction Eusebius thinks fit to compare to the Israelites victory over Pharaoh in the Red sea, and saith it was according to the pre­diction of the divine oracles in all probability refer­ring to this Vision here. The conclusion of it was, that this being done, Constantine came Conqueror to Rome, where without any opposition he was received by young and old, Senators and Nobles, and all the people of Rome, with chearful countenances and joyous accla­mations, as the preserver and benefactor of them all; and commanding the sign of the crosse to be set on the right hand of his statue, he affix'd these words in La­tine, H [...]c salutari signo, veraci fortitudinis indicio, civitatem nostram jugo Tyranni ereptam liberavi, et S. P. Q. R. liberatum prisco splendori & clari­tatirestitui, By this salvifick sign, the true expressi­on of fortitude, I have freed our city, and delivered it from the tyrants yoke, and have restored the Senate and people of Rome to their antient splendor and brightness. And in like manner the Senate dedica­ted to him a triumphall arch, Liberatori urbis, fun­datori quictis, To the deliverer of the city, and founder of their peace, as may be seen in Eusebius, Socrates, and Sozomen and others. And so this was a farther completion of this prophecie, and a last part of the drying up Euphrates, (parallel to that of the drying up of the Red sea before the Israelites) and preparing Constantine's peaceable entrance into the city.

f Note: [...] Ib. Kings of the east—] What [...], from the rising of the Sun, signifies, may be resolved by these two considerations; first, that the Kings or Magi that came to worship Christ, soon after his birth, whilst Herod designed the killing of him, are said to come [...] from the rising of the Sun, Mat. 2. 1. And agreeably to that, Constantine and his sons, which had given up their names to the Christian faith, and were promoters of it whilst Maxentius per­secuted it, may be thus in Prophetick style fitly descri­bed by the Kings from the rising of the Sun. [...] Second­ly, Christ himself is called [...] the rising Sun (see Note on Luc. 1. 5.) and so seems to be called here, c. 7. 2. where the Angel ascending from the East is one sent immediately by Christ; and then [...] Kings from the rising of the Sun may be a very fit phrase to expresse Christian Kings. And it is to be observed, that [...] Kings, in this Book, is not confined to the Emperors or supreme Govern­ours, but is more loosely used for Commanders, all in authority (see Note g. and c. 11. Note.) and so may in the Plural be appliable to Constantine and his sons, and the Christian Commanders under him.

g Note: [...] V. 13. Unclean Spirits] What is here meant by [...] unclean spirits may in part be re­solved by Eusebius in the story of Maxentius, Eccl. hist. l. 9. c. 9. where the first thing that he saith of him, [Page 926] is, that he relied on Magical arts in this whole matter, and thereupon kept himself up close in Rome, and would not go out of it. So again De vita Constant. l. 1. c. 30. At last he f [...]ll to Magick and Sorcery; sometimes cut up women great with child, sometimes ript up the bowels of tender infants, sometimes killed lions, all to divine thereby: He often used wicked adjurations to raise up Devils, saith he, by whose help he might avert the violence of the warre from him, hoping that they would help him to the victory. Now these impure spi­rits are here said to be three, [...] but the Kings MS. wants that word [...] three. If we read it without three, then it is already explained, that he made use of Ma­gick and Augury. But if the word three be retained, then either may it signifie that he betook himself whol­ly to these arts, (the number of three, as of seven, ha­ving oft no other importance in it but to signifie a great deal) or else peculiarly these three sorts; first, Augu­ry, or divination by entrails; secondly, Calling up of devils, (both particularly mention'd by Eusebius) and thirdly, the use of the Sibylline Oracles, which the Roman Sorcerers and Diviners generally dealt in, and Maxentius made use of; see Zozimus l. 2. Of these it is farther said, [...] that they were [...] as frogs, referring to those creatures brought forth upon Aegypt by the Magicians at Pharaohs command, Exod. 8. 7. Of which, as it is known that they are impure crea­tures, breeding and dwelling in the mire, and so these impure spirits or arts are fitly compared to them; so it is also observable, how uselesse and unprofitable they are, they croak, but do nothing else, and so they fit­ly resemble these Magical arts, which made a great noise, but never brought him the least advantage, but rather hastened his ruine, by relying on them. Then these frogs are said to come out of the mouth of the Dragon, and the beast, and the false prophet: which a­gain, if the word three be not retained, will conclude these Magical arts, which he made use of, to proceed promiscuously from these three; but if the word [...] three be retained, then it will be proper to confine the responses of the devils, when they were raised by him, to the first of the three, those that came out of [...] the mouth of the Dragon, [...] for that is every where the De­vils title in this Book, (see Note on c. 12. d. and 13. b.) and the devils being (as was said) raised by Max­entius to direct and assist him, the first of these frogs is said to have come out of the devils mouth immediately. Secondly, the art of divining by entrails, and to that purpose killing of women and children as well as beasts, being directly a piece of Heathenisme, confined to their Augurs and Priests; the second of these frogs is said to have come out of the mouth of the Beast, [...] that is, Idol worship, so called, c. 13. 1. the Priests being the mouth thereof. Thirdly, the heathen Prophets undertaking to fetch grounds of their predictions most frequently from the Books of the Sibyls, such fragments thereof as were remaining among them; the third frog is said to come out of the mouth of the false prophet, [...] that is, of the Colledge of diviners, which thus by study in those Oracles undertook to foretell things to come. And of all these it is said, [...] that they did signes, either by fore­telling sometimes things that came to pass, which gave them authority among men, or else by shewing some deceitfull wonders: and that they went out, [...], upon, or to, the Kings of the whole world, [...] that is, to Maxen­tius the Emperor, and his Commanders under him, call'd [...] Kings in the Plural, (see Note f.) and in­cited them to the war of the great day of God, that is, to fight with Constantine, that instrument of Gods to bring in Christianity into the Empire.

h Note: [...] V. 16. Armageddon] What Armageddon, which is here said to be an Hebrew word, signifies, or of what composition it is, is a matter of some question. The Learned H. Grotius conceives it to be [...] the mount of meeting, to note the place and battel where the armies met, viz. on Constantine's side 90000 foot and 8000 horse, of Germans, Gauls and Britans, on Maxentius's side 170000 foot, and 18000 horse, of Romans, Italians, &c. in Zozimus: and that this is here said in reference not to the valley of Megiddo, where Josias was slain, but to the waters of Megiddo, Judg. 5. 9. where the Canaanites were slain by Barac; which appears the more probable, because the Hebrew [...] is in Greek rendred [...], as [...] in Eusebius Praep. for [...] mount Gerizin. But another com­position of the word may be yet more probable, viz. that of Drusius, that it be made up of [...] and [...], the excision or destruction of their Armies, as [...] in Hebrew, or their fortunes, (all their former good successes) as [...] in Chaldee signifies. And so the clear meaning of the verse is this, that the evil spirits. v. 14. the Magicians and Augurs, &c. gathered them toge­ther, (so 'tis said ver. 14. [...], and to them in the Plural neuter belongs the [...] in the Singu­lar) caused them to fight this great battel with Con­stantine, which was the utter destruction of that great army of the Heathens, and so a very heavy judgment or excision, the effect of the Vial of the sixth Angel. This victory of Constantine over Maxentius was so signal and considerable, that, as Onufrius tells us, Fast. l. 2. the Indictions (that known way of compu­ting of times among the Romans) were taken from thence: ab eaque die primam Indictionem inchoari, saith Baronius, and from that day the first Indiction be­gan; ut liberatam à Maxentii tyrannide urbem & Ec­clesiam indicaret, that it might proclaim and comme­morate the freeing of the City and Church from Max­entius's tyranny. By which it may appear, how me­morable a passage this was, and how fit to be the mat­ter of this Vision. See Abr. Bucholcers Chronology Anno Chr. 312.

i Note: [...] V. 17. It is done] It is usual in Prophecies to set down the sad events most covertly. ThusAnnot. i [...] Festum. Scaliger observes, Augures sedentes in templo abstinebant vo­cibus malè nominatis, ideóque Alteram avem potiùs quàm Aversam dicebant; The Augurs, as sitting in the Temple, abstained from the sadder expressions, and therefore when they meant to signifie any ill ab [...]d, [...]ey called it not the Averse but the Other Augury. Accordingly is that style of Horace,

Od. 10. l. 2.
Sperat infestis, metuit secundis,
Alteram sortem—

This the Graecians callDemosth. [...] [...], and Id. Cont. Lep [...]n, [...], not to deliver any sad thing, not to speak any hard or evil saying. And their name for this figure is [...]. Agreeable to this is the ordinary style of fuit, or vixit, he hath been, or he hath lived, for mortuus est, he is dead, fuimus Troes, fuit Ili­um—we have been Trojans, Troy hath been; and inCont. Leps. Demosthenes, [...], now it shall be rich, to signifie that it hath been, and is yet poor. [...], saith he, for thus I must speak, and not use grosse or harsh expressions. And just such is [...] here, It hath been, that is, now it ceas­eth to be, it is destroyed, by this figure [...], fit for Prophecies.

CHAP. XVII.

1. AND there came one of the seven Angels which had the seven vials, and talked with me, saying unto me, Come hither, I will shew unto thee the judgment of the great whore, that sitteth upon many waters,]

Paraphrase 1. And another vision I saw to the same purpose. One of those executioners of God's wrath came unto me, saying, I will shew thee the vengeance that is ready to befall the Imperial dignity of Rome, fitly entitled the great whore, (great in it self, and whore for their impieties against God, their worship of many heathen gods, directly ow­ning that title, as an harlot is she that takes in many others in stead of the one husband) sitting, that is, ruling, over many waters, that is, much people, having many nations under her dominion.

2. With whom the Kings of the earth have committed fornication, and the in­habitants of the earth have been made drunk with the wine of her fornication.]

Paraphrase 2. From the power and authority whereof many other kingdomes (see c. 13. 14.) have been confirmed and fortified in their idolatrous courses, and had their false worship propaga­ted to them, the whole Roman Empire running mad after her vile heathen practices.

3. So he carried me away in the Spirit into the wildernesse: and I saw note a a wo­man sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and note b ten horns.]

Paraphrase 3. And in this vision me­thought I was in a desart, (fit to represent the desolation that was to be expressed in that vision) and there I saw what he had promised me, v. 1. a woman, that great whore mentioned there, the Imperial power of Rome heathen, seated on an Emperor in a scarlet robe, a great blasphemer against the true God, and advancer of Idolatry, and he had seven heads, (the city of Rome built on seven hills) and ten horns, that is, so many other Kings that ruled over divers countries, and were confederate with the Roman Emperor.

4. And the woman was arrayed in purple and scarlet colour, andembroide­red, [...] decked with gold, and precious stone, and pearls, having a golden cup in her hand, full of ab­ominations and filthinesse of her fornication.]

Paraphrase 4. And this Roman power was in great prosperity, much sumptuousnesse was bestowed upon their Idol-worship, and all manner of abominable filthinesse was committed therein.

5. And upon her forehead was a name written, note c Mysterie, Babylon the great, the mother ofor whore­domes, [...], so Arethas and the antient Latin. harlots, and abominations of the earth.]

Paraphrase 5. Which being so fre­quent and acknowledged in their secreter devotions, are best described by the word Mysterie, which was the word which the Greeks used for their uncleanest meetings, and by Babylon (see note on ch. 14. c. and ch. 18. a.) which of old was famous for these, and so destroyed. From hence came all the Idolatry of the other cities, see v. 2.

6. And I saw the woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondred with great admiration.]

Paraphrase 6. And beside her Idola­tries and uncleannesse, she was represented as a great per­secuter of Christians, (see c. 1. d.) At this sight of a woman thus represented, in all glory, and then drunk with blood, and vomiting it out, I was much astonished.

7. And the Angel said unto me, Wherefore didst thou marvel? I will tell thee the mysterie of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.]

Paraphrase 7. And the Angel that shewed it me, v. 1. told me the interpretation of it, viz. that it was designed by God to represent the Roman heathen power, the seven hills on which it was built, and the ten Kings consederate with it.

8. The beast that thou sawest, was, and is not, and shall ascend out of the bot­tomelesse pit, and go into perdition: and they that dwell on the earth shall won­der, (whose names were not written in the book of life from the foundation of the world) when they behold the beast note d which was, and is not,although it be [...] and yet is.]

Paraphrase 8. And the scarlet beast v. 3. on whom this power is seated, and which blasphemeth and desieth the God of hea­ven, that is, the person of the Emperor, in whom this power is vested, at the time to which this part of the vision refers, (see note a.) is one which was in power, but at this point of time, that is, after Vespasian's return out of Judaea, was out of it, but shall come to it again, sent, as it were, out of hell, to persecute the Christians. And when he, that is Domitian, shall have delivered up the Empire again to Vespasian, upon his return out of Judaea, and for some years become a private man again; this shall be matter of great admi­ration and astonishment to all that are not Christians, wheresoever they are, seeing by this means that the persecuter of Chri­stians is gone out of power (and when he comes in again, shall not continue long, but himself be cruelly butchered, v. 8. and 11.) and Vespasian, a favourer of the Christians, but destroyer of the Jews, is come in again, even while Domitian was alive, which made it the more strange.

9. And here is thesense [...] mind which hath wisdome; The seven heads are seven mountains, on which the woman sitteth.]

Paraphrase 9. This is the meaning of the riddle; The seven heads are the seven hills, which are so famously known in Rome.

10. Andthey are [...] there are seven Kings, five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.]

Paraphrase 10. And beside they denote the seven Kings or Emperors thereof, (that have had any thing to doe with the Christians) which are here to be numbred from the time of the beginning of these visions, till this of the writing of them: Of them five are dead, all of violent deaths, poisoned, or killed by them­selves or others, viz. Claudius, Nero, Galba, Otho, Vitellius, one then reigned, viz. Vespasian, and a seventh was not yet come to the Kingdome, viz. Titus, who when he should come to it, should reign but two years and two moneths.

11. And the beast that was, and is not, even he is the eighth, and is of the se­ven, and goeth into perdition.]

Paraphrase 11. And Domitian, descri­bed v. 8. as he that was, and is not, that is, one that in Vespasian's time, while he was busie in other parts, exercised all power at Rome, and was called Em­peror, is the eighth, that is, comes to the Empire after those seven, being the son of one of them, to wit of Vespasian (in whose time also he held the government of Rome) and this a wretched accursed person, a cruel bloody persecuter of the Chri­stians, and shall be punish'd accordingly.

12. And the ten horns which thou sawest are ten Kings, which have received no kingdome as yet, but receive power▪ as Kings one hour with the beast.]

Paraphrase 12. As for the ten Kings of the barbarous nations, no­ted by the ten horns, v. 3. those which (though after v. 16. they shared the Roman Empire, yet) as yet had not done so, had no Kingdome as yet within the Roman Territory, they for a small time complied with the Roman power.

13. These have one mind, and shall give their strength and power unto the beast.]

Paraphrase 13. And did as the Em­peror did, persecuted the Christians in their Territories.

14. These shall make note e war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings, and they that are with him are called and chosen and faithfull.]

Paraphrase 14. And having done so, they shall [...]re long be subdu­ed to the Christian faith, ac­cording to God's promise that Christ should be King of kings, &c. that is, that Kings and Potentates should be subdued un­to him, and (according to the reasonablenesse of it) that the Christian faith consisting of nothing but pat [...]ence and perseverance under persecutions, without any resisting, or rebelling against the persecutors, should at length approve it self to Kings and Po­tentates, and prevail upon them to embrace the faith of Christ.

[Page 928] 15. And he saith unto me, The waters which thou sawest, where the whore sit­teth, are peoples, and multitudes, and nations, and tongues.

16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall note f make her desolate and naked, and shall eat her flesh, and burn her with fire.]

Paraphrase 15, 16 And he saith, unto me, the waters, that is, the people of several nations, that were under the Roman Em­perour so lately, a nd the ten Kings of those nations that had no power or kingdome within the Roman Territories, v. 12. shall invade the Roman Empire, and at length spoil the City of all the bravery, and deprive them of many of their former dominions, and set the City (a third part of it c. 16. 19.) on fire, (see Procop. Vand. l. 1.)

17. For note g God shall put in their heartsto do his pleasure, & to make one decree or edict [...] to fulfill his will, and to agree, and give their kingdome unto the beast, until the words of God shall be fulfilled.]

Paraphrase 17. And all this an emi­nent act of God's providence, both that all those nations should first confederate with the Romans, and also that they should now break off, and execute God's vengeance upon them.

18. And the woman which thou sawest; is that great city whichhath the kingdome [...] reigneth over the Kings of the earth.]

Paraphrase 18. And the woman which thou sawest, is the Roman power, which hath many Princes under her, or the Empire of Rome and the world.

Annotations on Chap. XVII.

a Note: [...] V. 3. A woman sit upon a scarlet—] That the beast here must signifie the Idolatrous heathen worship, may be thought, by comparing this verse with c. 13. 1. There the beast, whereby that is acknowledged to be represented, is said to have seven heads, and ten horns, and upon the heads the name of blasphemy: And so here, much to the same purpose, the beast is full of names of blasphemy, having seven heads and ten horns. But it must be observed first, that there are more beasts then one mendon'd in these Visions, and not all signi­fying the same, but visibly divers things, and that diffe­rence observable from other circumstances. As first, here is the addition of [...] scarlet-coloured, which refers to the colour of the Imperial robe, which was such, saith Pliny Nat. hist. l. 22. 2. And so that in­clines it to signifie the Emperor in this place: and though [...], a beast, may seem a m [...]an title to repre­sent so great a person, yet when it is considered, that rage and cruelty, and all manner of uncleannesse, may be found in an heathen Idolatrous Emperour, all these be­ing so fit to be represented by a [...] or wild beast, such an Emperour as this may well own that title. And so when Julian introduceth C. Caligula, it is in this style, [...], an evil beast suc­ceeds, in his Sa [...]yre against the Caesars; and in like man­ner of Vindex, Galba, Otho, Vitellius, [...] these beasts; and of Domitian, with a peculiar Epithet, to denote his cruelty (such as was Proverbially obser­ved in Phalaris) [...], the Sicilian beast, and again, [...] the bloody beast, exactly parallel to the scarlet-coloured beast in this place. Se­condly, here is a woman sitting upon that beast, [...] which makes it differ again from that representation, c. 13. And this woman appears to be the whore in the first verse of this chapter: for being there told by the An­gel, that he shall see the judgement of the great whore, it follows immediately, he carried me, and I saw a woman, &c. Now that this woman or great whore is the Imperial power of heathen Rome, appears by her sitting upon many waters, [...] sitting there noting rule and dominion as the many waters is great multitudes of people) and so by the Kings of the earth committing for­nication with her, v. 2. Agreeable to which it is, that the beast whereon she sits should be the person of the Emperour, in whom that power was vested, or seated, as we say; which is farther express'd, v. 7. by the beasts carrying the woman, [...] the Greek word [...] there being that which belongs to carrying of burthens, &c. on shoulders, and that, we know, is figuratively applied to power or government, Is. 9. 6. the government shall be upon his shoulders. And so likewise by verse 18. it is as evident that the woman is that great Imperial City which reigneth over the Kings of the earth. As for the [...] the names of blasphemy, [...] they are most signally appliable to Domitian, who cal­led himself Lord God (see c. 13. Note c.) and opposed the true God, and set up many false idol-gods in defi­ance of him, which is the most real blasphemy, and is so styled by the Author of the book of Maccabees. And to conclude, that this beast here is a person, and an Emperour (and not the heathen worship, ch. 13. 1.) it is evident by v. 11. where, of the Kings mention'd v. 10. this beast is said to be the eighth; and by the ad­dition of he that was, and is not, it is as clear, that it was Domitian at the time when he had delivered up the Empire to his Father Vespasian at his return from Ju­daea, being shortly to return to it again. Which with the rest of the description of him v. 8. is appliable to no other but to him: see Note d.

b Note: [...] Ib. Ten horns] That these ten horns, or Kings, were those barbarous nations that lay on the North of the Euxin sea, and of Danubius, and the Rhene, (which were the ordinary bounds of the Roman Empire on that side) the number of them will sufficiently evince. Pro­copius reckons them up to that number of ten, Ostrogo­thi, Wisigothi, Vandali, Gepidae, Longobardi, Heruli, Burgundions, Huns, Frank [...], Saxons. Of these it is said, v. 12. [...] that they were ten Kings [...] [...], which had not yet received the kingdome. This cannot be understood, that they had as yet (in that point of time to which the Vision belonged) no dominions of their own, [...] for they are called [...] ten Kings, and it is evident in story, that those bar­barous Nations had their several Kings in that time. The meaning then must be, that they had as yet no dominion within the Roman Territorie, (but only made sudden incursion [...] into it) their receiving the King­dome being when they shared the Empire among them. So the Fathers in the time of persecution interpreted it, Romani imperii abscessio in decem reges dispersa, saith Tertullian, The departure of the Roman Empire disper­sed into ten Kings: & decem regibus, in quos dividetur quod nunc regnat imperium, saith Irenaeus, The ten Kings into which the Empire, which now reigns, shall be divided. And then, before they came to this having a kingdome, dominion in the Roman Territories, it is said of them, [...] that as Kings they receive power with the beast, that is, join and comply, and act with the beast, assist heathen Rome in persecuting the Christians, (but that only [...] one hour, [...] a small short while) which is farther express'd by having one mind, [...] and giving their strength and power to the beast. What point of time it was when this was done, being but [...] for a short space, is the onely matter of difficulty. And here first, it is clear, that this time here pointed to is before they took kingdomes within the Roman Ter­ritorie, both by the [...], they had not yet received the kingdome; and because when they did so, [Page 929] they did make desolate and eat her flesh, [...] v. 16. and therefore the Vulgar Latines reading, post bestiam after the beast, (as if it were [...], not [...]) must needs be an error. Secondly, it must be before the Em­perours became Christian; for [...] the beast signify­ing the Roman Idolatry, not simply, but having power and persecuting Christians, their giving that power to the beast supposes it to be while it is the beast, that is, heathen and persecuting. Thirdly, it must be before these barbarous nations had received the faith, for after, they would not join with the beast; and that is an ar­gument again, that it was before they got possession of any piece of the Roman dominion: for it is manifest in story, that a great part of these nations were Chri­stians, though Arians, before that. For the first of them that came on the South of Ister, (which is Danu­bius, when it toucheth upon Illyricum) were those who in the time of Valens obtained of him to come into Thracia, and to dwell on that side of Ister, and to defend that limit of the Empire against the other Goths that were Pagans; see▪ Theodor. 1. 4. c. ult. So­zom. l. 6. c. 3, 7. Paulus Diaconus hist. Miscel. l. 12. c. 14. and Ammian. Marcel. And from these Arian Goths swarmed afterwards those which invaded Italy, Africk, Spain. As for the short incursions which the Goths made into Asia, or the Franks into Gallia, in the time of Gallienus and of Claudius, wherein the Christians suffered much by them, (and the space would fit [...] well) that cannot be it neither, be­cause then they did not give their strength and power to the beast. Fourthly, then that which is the most pro­bable is this, That the Christian religion was propa­gated among those barbarous people, and was not pub­lickly persecuted by them, whiles the Roman Empe­rours from time to time did most bloodily pursue it. That it was spread among them, that one place in Tertullian adv. Jud. c. 8. may suffice. Et Britan­norum inaccessa loca Romanis, Christo ver [...] subdita, & Sarmatarum, & Dacorum, & Germanorum, & Scytharum, & abditarum multarum Gentium, &c. The places which the Romans had not come to were subdued to Christ, the Britans, the Sarmatians, the Dacians, the Scythians, the Germans, and many se­cret Nations. Which words do plainly point at those very nations which afterwards overrun the Empire. And there are not related any persecutions in those parts, which would not have been altogether omitted in Ecclesiastical history, if there had been any publick authoritative persecution there. And it is observable here in England, from the days of King Lucius until the reign of Diocletian, (when Alban the Proto­martyr of England suffered) the Christians continued in peace and quietnesse. See Bede Eccl. hist. l. 1. c. 4. Hereupon it may be collected that Diocletian being a violent and furious persecuter, that extended his persecutions to all parts of his Empire, at least in the two last years of his reign, a vigorous and active Prince, that enlarged the limits of the Empire, parti­cularly to those Northern parts, Daciâ restitutâ por­rectis usque ad Danubii caput Germaniae Rhetiaeque limitibus, having recovered Dacia, and reach'd out the limits of Germany and Rhetia as far as the head of Danubius, as it is said of him in the Panegyrick ad Dioclet. & Maximian. (and more particularly Pom­ponius Laetus in that short history which he gives of Dioc [...]etian, speaks to the very point of time, Diocle­tianus, rebus toto Oriente compositis, Europam repetiit, ubi jam Scythae, Sarmata, Alani & Basterna jugum subiverant, una cum Carpis, Cattis & Quadis, &c. Diocletian having composed affairs over all the East, returned to Europe, where the Scythians, Sarmatians, Alans and Basternians, together with the Carpi, Catti and Quadi, and others had already undergone, and submitted to his yoke: so that at the time when he tri­umphed for the Persian victory, these Northern people were brought under some yoke, which was in the eighteenth year of his Empire. See Euseb. in Chronic. and then in the same year he and Maximian contrived and decreed the general persecution over the whole Empire, which before that time was but in some parts. See Euseb. l. 8. c. 1. and 9.) From these considera­tions, I say, it may be collected, that this was a time in which the Pagan bordering Princes might be stirred up in compliance with such Emperors, to persecute poor Christians within their Territories, and yet that perse­cution last but a very short time; partly; because the condition of that sort of people is to be restlesse, and always attempting somewhat upon their neighbours that did thus awe them, being impatient of any yoke; and partly, because Diocletian resigned the Empire about two years after. That we cannot attain unto a full knowledge of the proceedings of that time, the reason of Baronius is good, because no writer of that time (who did set down by way of History the acti­ons of Diocletian) is extant, the work of Claudius Eusthenius his Secretary, who did write the actions of him and his three collegues, being perished. In this obscurity of the time we can but guesse▪ but this con­jecture is probable, and suits well with [...] the short space, and all other circumstances of the Context.

c Note: [...] V. 5. Mysterie] The word [...] signifies a se­crecy. It is also an unclean word, set by Achilles Ta­tius to signifie the nakednesse of a woman. Among the Gentiles it was used to denote their secretest Idol­worships, their [...] and [...], which being for the most part very unclean and abominable, as in their Eleusinia sacra, &c. they were generally styled [...] and divided into [...] and [...], their greater & lesser mysteries. These, faith Tertullian, the Gnosticks imitated, and had in their worships curtains drawn, and silence strictly kept to vail and keep secret what they did. Hence is it, that this word is here thought fit to expresse the Idolatry and heathen-worship of this city, which had generally this of uncleannesse join­ed with it.

d Note: [...] V. 8. d. Which was, and is not] That Domitian had and exercised all power at Rome in his Father Vespasian's time whilst he was employed abroad in Syria, &c. ap­pears by Tacitus, who saith of him distinctly, Domi­tianum Caesarem consalutatum, &c. that Domitian was saluted by the name of Caesar, Hist. l. 3. in fine, and nomen sedémque Caesaris Domitianus acceperat, Do­mitian had received the name and throne of Caesar, l. 4. in initi [...], and by all other writers of those times. At the return of Vespasian he was devested of his power; and so though he had been Emperor, and still continued alive at that point of time to which this part of the Vi­sion refers, yet 'tis true of him, [...] he is not: by which it may be guest at what time these Visions were writ­ten, at least to what time this Vision refers, viz. to the time of Vespasian after his return out of Syria, the war being left unto Titus. And this distinctly appears v. 10. by the enumeration of the eight Emperours there, of which Claudius being the first, Nero second, Galba third, Otho fourth, Vitellius fifth, it is there said, five are fallen, and one is, that is, is now alive at this point of the Vision, viz. Vespasian, and Titus the seventh is not yet come, and after his short reign, then v. 11. follows this successor of his, Domitian, described, as here, by the title of, he which was, and is not, and is the eighth, (for so he was) and is [...] of, [...] or, from, the seven, that is, the son or off spring of one of them, viz. of Vespasian. This person being a great persecutor of Christians, God's judgments were remarkably to fall upon him, [...] which is the meaning of [...], he goeth to perdition, v. 11. for he was butcher'd by his own servants: and Apollonius Tyaneus the great Magician is said to have cryed out at Ephesus [Page 930] many miles off, at the minute when he was kill'd, Strike the Tyrant, strike the Tyrant, and to have told them, Believe it, the Emperour is kill'd this very mo­ment; which the Devil, it seems, (whether from this and the like prophecies of God here, or by his speedy conveyance of what he saw, I cannot affirm) by his familiarity with that Magician enabled him thus to de­clare.

e Note: [...] V. 14. Warre with the Lamb] Warring with the Lamb, signifies opposing and persecuting Christianity; not as if there were set battels between them and Christians, but such as are supposeable against those whose principle was to suffer, not to resist the persecu­ting Emperors, (under whom they were:) For this is the condition of the Lamb here to endure, to be slaugh­ter'd, but not to fight again. This is here said of these ten Kings (confederate with the Romans) that they should thus war, that is, be used as souldiers to execute the Romans bloodinesse upon Christians: and this is true of the Goths and others, while they were con­sederate with heathen Rome; though soon after they themselves came over to Christianity, (though most to Arianisme,) (Gothi per legatos supplices poposcerunt, ut illis Episccpi, à quibus Christiane fidei regulam dis­cerent, mitterentur. Valens imperator Doctores Ari­ani dogmatis misit. Gothi primae fidei rudimentum, quod accepere, tenuerunt, The Goths desired by their Embassadors, that Bishops might be sent them from whom they might learn the Rule of faith. Valens the Em­perour sent them Arian Doctors. The Goths retained those rudiments which they first received, Oros l. 7. c. 33.) no doubt much forwarded therein by seeing the patience and constancy of Christian Martyrs, who have no o­ther way to overcome their enemies, and so in that only respect are said to conquer them here, that is, to bring them to Christianity, and subject them to Christ's kingdome. For of Alaricus 'tis clear that he was then a Christian, and sent Embassies to Honorius by Bishops, (see Sozomen l. 9. c. 8.) and that Attalus was baptized by Sigesarius a Gothish Bishop, and by that was the dearer to Alaricus and all the Goths, c. 9. And that in reverence to S. Peter, Alaricus gave mercy to all those that fled to his Temple for Sanctu­ary, and restored all that was taken out of the Church (by a Gothish souldier, who astonish'd with the rich­nesse of the sight told Alaricus of it) and at the put­ting all in their places, sung an hymne to God, Bar­barians and Romans together, saith Orosius l. 7. c. 20. 39. and so 'tis clear of the greatest part of the army, of whom faithl. 11. c. 10. Orosius, Christiani fuere qui parcerent, &c. they were Christians that spared, Christians who were spared, Christians for the memory of whom there was any such thing as sparing. To the manifestation of this pertains that passage set down byHist. [...]aven [...]. 2. p. 64. Hieron. Ru­beus, that Saul an Hebrew, or, as others affirme, a Pa­gan, who had the chief command under Stilico, de­signing to take advantage, and set upon the Goths when they were not prepared, did it upon Easter-day. And Alaricus discerning their approach, sent to desire he would deferre the fight till the morrow, in respect of the religion of the day, promising then to meet him. But Saul would not hearken to it, but set upon them un­armed, and holding up their hands and eyes in prayer to heaven for aid, in tam sancti mysterii celebratione, in the performance of the duties of the day, and so killed many of them; till Alaricus after the space of an hour, saying that they had now satisfied the religion of the day, and exhorting his souldiers to follow him stoutly, brake in upon them with a great army, and repulsed and put them to flight; and if Honorius and Stilico had not come to their relief, eo omnino die de Ro­ma t [...]rrarum domina, quae victori praemium er at futura, actum fuisset, Rome had been destroyed upon the Fate of that day.

f Note: [...] V. 16. Make her desolate] The Goths and Vandals overrunning Italy and Rome it self, (Alaricus the Goth and Gensericus the Vandal Kings, and divers others, [...], many Kings making insurrections, saith Sozomen) is famously known in story. See Socrat. 1. 7. c. 10. Sozom. 1. 9. c. 6. Of the spoils also that were made by them Historians are plentiful, especially Procopius. Of Alaricus and his, that they left nothing behind them, either of private or publick treasure, the Commander giving order to his souldiers, saith Sozomen l. 6. 9. [...], to plunder all the wealth of the city, and [...], as near as was pos­sible to spoil every house. Of Gensericus, that he brought by sea to Carthage a vast deal of gold and silver; and that he robb'd the Temple of Jupiter Capi [...]olinus, or Olympius. So Socrates of Alaricus, that they took the city and rifled it, and [...], burnt many of those admirable spectacles. So also that they conquer'd many Pro­vinces of the Romans, and possess'd them as their own, as Dacia, Pannonia, Thrace, Illyricum, France, Spain, Africk, Italy and Dalmatia, which is here called the eating of the flesh of the whore. As for their burning of the city, (though that signifie not their burning it all down to the ground, but onely [...] many buildings of the city, and in Socrates, the many admirable spectacles there) that is known to be done by Totilas at the first entring the city, though Bellisarius was a means that 'twas not all burnt down; see Procopius Goth. 4. and Sozomen l. 9. c. 6. This being done in the time of Honorius the Emperour, and Innocentius Bishop of Rome, & so in time of Christi­anity, may be thought not to belong to heathen Rome. But then 'tis observable, 1. that by the providence of God not onely Honorius himself was out of the city, but that Innocentius (after the first taking of it, before the second) was like Lot out of Sodom ( [...]aith Orosius l. 7. c. 39.) removed out of that city to Ravenna, where the Emperor was, on occasion of an Embassy mention'd by Sozomen l. 9. c. 7. and by Zozimus: 2dly, that there were at that time very many pro­fessors of Gentilisme there, in the Senate, not only in the city, as may appear by that passage in Sozomen, that at the first siege, [...], The Gentiles of the Senate, or those of the heathen profes­sion there, thought it necessary to worship and sacrifice in the Capitol and other heathen Temples (which 'tis clear were then among them) some Thuscian Magi be­ing sent for by Aitalus the [...] or Governour of the city, who promised by thunder and lightning to drive away the Barbarians. Continuò de repetendis sacris celebrandisque tractatur, Presently they entred into consultation about restoring their Gentile sacrifices, and offering them, Oros. l. 7. c. 38. And another passage there is in Sozomen c. 9. that upon the miscar­riage of Attalus, (his losing that dignity of Emperour, of which he was so ambitious, that he would not be content to be a partner with Honorius) [...], &c. the Gentile Idolaters that were in the city, and those of the Arian party, were extremely troubled; the Gentiles guessing by Attalus's inclination and former course, (being but now lately become Christian, since from being [...] Governour of Rome, he was now joined with Alaricus, and christned by a Gothish Bishop) [...], did verily believe that he would profess'dly favour and set up Gentilisme, [...] and restore the antient temples and feasts and sacrifices. And indeed 'tis clear by the passages of the story, that though the Heathens in Rome were the men that called Alaricus to their assistance, to take the pa­tronage of them; yet by God's turning of things it [...]el [Page 931] out, that they beyond all others found the vengeance of his coming to light heavily upon them. Nay, 'tis Orosius's observation, that God permitted Alaricus to enter the city, that he might bring contumely and re­proach upon the Idolaters or Heathens there, and give the triumph and victory to Christian religion over Gen­tilisme, now conquer'd and laid prostrate; and that many Gentiles, or Pagans, astonish'd with what they saw thus brought to passe quite contrary to their ex­pectation, turned Christians by this means, 1. 7. c. 39 Thirdly, it was the common complaint of the Gentiles at that time, that the reception of Christianity had pro­voked the gods to send these vastations upon them, the direct contrary of which is at large shewed by Salvian De providentia, viz. that the Christians were the only preservers of the world: and indeed it is clear by the story, that had it not been for them Rome had been quite destroyed; for, saith Sozomen, Alaricus when he took it, commanded his souldiers to rifle the city, &c. but [...], through reverence to S. Peter, he commanded that the Church built about his Tomb which takes up a great circuit, and could hold a great multi­tude, should be a sanctuary to all that would make use of it: and so faithlib. 2. c. 19. Orosius, Gothi, relict â intentione praedandi, ad confugia salutis (hoc est sanctorum loco­rum) agmina ignara cogentes, The Goths gave over their intention of rifling, and forced troops of Christians, not knowing what they did, to save themselves by flying to consecrated places. (And I sidore adds, that of those that were by the souldiers found out of the Churches, as many as named the name of Christ, or the Christian Saints, were constantly spared by the souldiers, and that thus many thousands did escape.) By which means the Christians were generally delivered and saved from the general destruction, (and also with them some Gentiles, saith S. Augustine De civ. Dei l. 11. c. 1. which fled with the Christians to the monuments of the Martyrs and the Basilicae of the Apostles,) and so were the [...] or escapers here too, as before among the Jewes at the destruction of Jerusalem. And, as he saith, [...], &c. this was the cause that Rome was not quite destroyed, those that were saved there in that Sanctuary ( [...], saith he) being many, who afterward rebuilt the city, c. 9. And Sozomen c. 10. hath a famous story to this purpose of a young souldier, that having taken a very handsome Christian woman, and being by her constancy kept from defiling her, carryed her to the Basili [...]a, that so she might be safe from all others, and kept pure for her own husband. And S. Jerome on the other side tells of some Christians, which thinking by dissembling or concealing their re­ligion to save themselves, were miserably used, but at last being discerned to be Christians, were released and carryed safe to the Basilica. See Jerom. Ep. 16. ad Princip. & Ep. 8. in the former mentioning this of Marcella and Principia, in the latter of Proba, Juli­ana, and Demetrias. But then fourthly, (which is most to be considered) even the sins of Rome Christian at this time were so great, as most justly to bring these judgments upon them, those Gentile sins of all manner of unnatural villany being most frequent among them, which were with as much reason now to expect the fury of God's wrath to be poured out on such vile im­pure Christians, as before we found the judgments that fell on the impenitent Jewes, to have lighted on the Gnostick Christians of that people and that age. To this purpose, 1. 'tis Sozomens's affirmation, that 'twas then the judgment of prudent men, that this that befel Rome, was from the wrath of God ( [...]) as a punishment of what they had done upon themselves and strangers through sloth and inconti­nence (which sure refers to the sins of Sodome, pride of the flesh, pampering and idleness, and the effects of that, all unnatural lusts both on themselves and strangers, as the Sodomites on the Angels that came among them, and therefore Orosius said of Innocentius, that he was rescued as Lot out of Sodome) though the Translator there make it to be but injustice and oppres­sion of the poor, mistaking them for the [...] strangers there. 2dly, 'Tis the joint affirmation of Socrates and Sozomen, that a Monk of Italy coming in hast to Rome, to intercede, and perswade Alaricus to spare the city, he answered him, [...], that he did not voluntarily set upon this enterprise (just as Titus pro­sess'd of Jerusalem) [...], but that some body continually importuned and enforced him, com­manding him that he should destroy Rome, which at last he did. These are the words in Sozomen and in So­crates to the same sense, [...], I go not a voluntier about this businesse, but some body is very troublesome to me, tormenting me, and saying, Go, and destroy the city of Rome: which as it is the clearing of those words here v. 17. God put into their hearts, &c. so it signifies the great sins of this place, which thus brought God's judgments upon them. 3dly, 'Tis the plain acknowledgement of Salvian every where throughout his books De Providentia, that the impieties of Christians were so great, and particularly those abominable commissions and customary practices of all unnatural uncleannesses, (which have been con­stantly the destroying not only of the Canaanites, &c. but of the Jewes and the Christians) that it was God's will they should thus be punished by the Barbarians, who though they were very weak and slothful, not sit for war at all, in comparison of the Romans, yet were, saith he, more chast and pure then they, and so were appointed by God to be scourges of them. See l. 7. And again, that the Barbarians being Christians, though Arians, were much more tolerable then these, which though not all Arians, were many very abomi­nable livers.

g Note: [...] V. 17. God shall put in their hearts] The strange­nesse of this iudgment on that city, and the immediate hand of God in it, will appear (beside what hath been said of some body molesting, and forcing Alaricus to it Note i.) by these three things. 1. By the sudden­nesse of the taking of it, so suddenly, that when word was brought to Honorius to Ravenna, that Rome was destroyed, he thought they had meant a cock called by that name Roma, as Prosper hath it in Chronice: and this is referred to in the Vision, c. 18. 10. For in one day thy judgment cometh, and v. 19. for in one houre she is be­come desolate. 2dly, That they made such speed in rifling it, that when one would think three years had been little enough to obey Alaricus's command, in searching out and taking away all the treasure of the city, allSee Orosius l. 7. c. 39. Historians agree, that they were but three days about it; onely Marcellinus saith, that the sixth day after Alaricus entred he went out again. 3dly, That Alaricus having thus taken, and rifled, and possess'd the city, should neither stay in it and keep it, nor go on with his army against the Emperour, but absolutely retire, so soon after so strange a successe; as if God that had sent him on this message or service on purpose, and never suffered him to be quiet till he had done it, as soon as the work was done for which he sent him, had im­mediately recalled him, and not permitted him to goe one step farther, and so only used him as a means to de­liver up the city to the Christians, the Idolaters being ge­nerally destroyed out of it by this means, and the Christi­ans as generally preserved.

CHAP. XVIII.

1. AND after these things I sawan Angel [...] another Angel come down from heaven, having great power, and the earth was lightned with his glory.]

Paraphrase 1. And another representa­tion I received of the desola­tion that was to befall heathen Rome by Alaricus, &c. and of the consequents of it; For methought I saw, a mighty Angel come down from heaven in a most glorious manner, or with power to disabuse the world, and shew them what they saw not be­fore, viz. how false it was that was said of that city, that it was eternal.

2. And he cryed mightily with a strong voice, saying, note a Babylon the great is faln, is faln, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hatefull bird.]

Paraphrase 2. And he cryed, aloud, that all might hear, saying, That great heathen city, so like Babylon of old for greatnesse, populousnesse, heathenisme, luxury, oppressing the people of God, is now destroyed, faln from that eternity it dream'd of, and is now overrun with Barbarians, (so scorned before and hated by them) that is, Goths and Vandals, &c. as with Satyrs and Owles, Zim and Ohim, &c.

3. For all nations have drank ofthe bitter wine, see note on c. 14. c. the wine of the wrath of her fornication, and the Kings of the earth have committed fornication with her, and the mer­chants of the earth are waxed rich.by the power of her pride, [...], see note on 1 Tim. 5. c. through the abundance of her delicacies.]

Paraphrase 3. And this is a most just punishment of her foul Ido­latrics, which she hath infu­sed into other Nations as far as her power extended, and of her great pride and luxury, the expences laid out on which were the inriching of the Merchants of other Nations, which brought in fewel to the feeding, materials to the supporting of it.

4. And I heard another voice from heaven, saying, Come out of her, my peo­ple, that ye be not partakers of her sins, and that ye receive not of her plagues.]

Paraphrase 4. And another voice, me­thought, I heard, warning all Christians to come out of her, that is, first, to abstain strictly from all communicating with her sins (contrary to what the looser sort of Christians did;) and secondly, to depart out of the city (as the Emperor Honorius and the Bishop Innocentius did to Ravenna, at the time of Alaricus's siege;) and thirdly, to flie to the Basilica or Christian Church at the time of plunde­ring or destroying Rome (as the Christians did) as the only way of rescuing them from the destruction.

5. For her sinnes have reached unto heaven, and God hath remembred her iniquities.]

Paraphrase 5. For the voice or crie of her sinnes is come to heaven, and now the vengeance is come upon her.

6. Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hathmingled, mingle [...] filled, fill to her double.]

Paraphrase 6. Now she shall be pay­ed for all her provocations, and as she hath meted to others, (the Christians persecuted by her) so shall it be by the Goths, &c. meted to her with advan­tage; she hath mixed a poisonous cup, a mixture of wine and myrrhe, in seducing some, and persecuting others, and now she shall have twice as much bitternesse provided for her.

7. In as much as [...] How much she hath glorified her self andbehaved her self proudly, see v. 3. lived deliciously, so much tor­ment and sorrow give her; for she saith in her heart, I sit a Queen, am no widow, and shall see no sorrow.]

Paraphrase 7. For all her pride, and luxury, and haughtinesse, and blasphemy in calling her self Eternal, and pronouncing that she should never be subdued (see Isa. 47. 7, 8.) now she shall see she is mortal, and subject to be overcome as well as others.

8. Therefore shall her plagues come in one day, death, and mourning, and fa­mine, and note b she shall beburnt, [...] utterly burnt with fire;for it is the strong, [...] for strong is the Lord God who judgeth her.]

Paraphrase 8. For as a punishment of her pride and huge opinion of her self, that she should reign for ever, on a suddain, all together shall an huge vastation come upon her, a plague, a slaughter, and a famine, and a bur­ning of the city, a third part of it, ch. 16. 19. & 17. 16. (see note on ch. 17. e.) and all this a visible judgment of God upon her, in whose hands are all the creatures, ready press'd for his service, to execute his vengeance on his enemies.

9. And the Kings of the earth, who have committed fornication,with her, and dealt proudly, [...], v. 3. and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoak of her burning,]

Paraphrase 9. When this comes to passe, then shall those of the ten kingdomes which have continued under her obedience, and joyned with her in her idolatries and luxuries (see 1 Tim. 5. c.) lament and mourn for her, but not be able to assist her.

10. Standing afarre off for fear of her torment, saying, Alas, alas, the great city Babylon, that mighty city, for in one hour is thy judgment come.]

Paraphrase 10. But on the contrary forsake, & be afraid of bring­ing her any relief, the destruction coming so suddainly and irresistibly (see note on ch. 17. c.) upon her.

11. And the merchants of the earthweep, [...] shall weep and mourn over her, for no man buyeth theirfraight, [...] merchandise any more:]

Paraphrase 11. And some losse this will be to the merchants, v. 3. who will have many commodities lying on their hands, without any vent, no body being so rich and so vainly luxurious as these that are now destroyed:

12. Thefraight, v 11. merchandise of gold, and silver, and precious stones, and of pearls, andof fine linen, and of purple, and of silk, and of scar­let, [...] &c fine linen, and purple, and silk, and scarlet, and allSweet wood [...] Thyine-wood, and all manner vessels of ivorie, and all manner vessels of most preciousor stone, the Kings MS. reads [...] wood, and of brasse, and iron, and marble.]

Paraphrase 12. None trading so much in all the bravery of attire and of houshold-stuffe, buying all that any would bring of any of these kinds,

13. And cinnamon, and odours, and ointments, and frankincense, and wine, and oile, and fine flour, and wheat, and beasts, and sheep, andof horses & chariots horses, and chari­ots, and note c of bodies & the souls slaves, and souls of men.]

Paraphrase 13. Of perfumes and festi­val plenty, of pompous at­tendants and addition of horses and chariots and of hired servants and bond-servants.

14. Andthe har­vest of the desire of thy soul, [...] the fruits that thy soul lusted-after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.]

Paraphrase 14. Now is the enjoying of those things which thou lo­vest best interdicted thee, and all the instruments of thy luxury and bravery, thy Epicurisme and thy pride, have forsaken thee, never to return again; noting that Rome shall never be either the harbourer of heathen Idols, or the seat of the Empire any more: see v. 21.

15. The merchants of these things, which were made rich by her, shall stand afarre off for the fear of her torment, weeping and wailing.]

Paraphrase 15. And when the mer­chants hear the news, they shall stop their course, and divert to some other place, and doe the same thing as if they were afraid of falling under the same calamities by approaching near her.

[Page 933] 16. And saying, Alas, alas, that great city that was clothed in fine linen, and purple, and scarlet, andembroide­red, [...] decked with gold, and precious stones, and pearls!]

Paraphrase 16. And make complaints that they have lost such an ex­cellent customer so suddainly.

17. For in one hour so great riches is come to nought, and every ship-master, and all the company in ships, and sailers, and as many asdeal in the sea [...] trade by sea, stood afarre off.]

Paraphrase 17. And the same is the case of the marriners, whose wealth is in the sea, there be­ing now no occasion of such resort to this place.

18. And they cried when they saw the smoke of her burning, saying,What was like, Tis [...] What city is like unto this great city?]

Paraphrase 18. And therefore they bewail her former greatnesse, and their own losse in her destruction;

19. And they cast dust on their heads, and cried, weeping and wailing, and saying, Alas, alas, that great city,by which [...] wherein were made rich all that had ships in the sea, by reason of her costlinesse, for in one hour is she made desolate.]

Paraphrase 19. And shall admire the suddennesse and unexpected­nesse of it: see note on c. 17. f.

20. Rejoice over her, thou heaven, and ye holy Apostles and prophets, for God hathexecuted your judg­ment [...] avenged you on her.]

Paraphrase 20. But as this is matter of bewailing to all these, so is it of rejoicing to the Angels and Saints in heaven, to the Apostles and rulers of the Church, the persecuting and slaying of whom is it which is thus punished upon her.

21. And a mighty Angel took up a stone, like a great mil-stone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be foundedno longer [...] no more at all.]

Paraphrase 21. And methought an Angel of God took a stone as big as a mil-stone (denoting this city) and threw it into the sea, and express'd his meaning in so doing to be, that he might represent the desolation of that city, and its great change both from its being the harbourer and promoter of heathen worship, and the seat of the Empire, v. 14. (see note b.)

22. And the voice of harpers, and musicians, and of pipers and trumpeters, shall be heard no more at all in thee, and no craftsman, of whatsoever craft he be, shall be found any more in thee, and the sound of a mil-stone shall be heard no more at all in thee.]

Paraphrase 22. And consequently that all the jollity and gallantry & populousnesse of that place was now at an end (see note b.)

23. And the light ofthe lamp [...] a candle shall shine no more at all in thee, and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for note d thy merchants were the great men of the earth, for by thy sorceries were all na­tions deceived:]

Paraphrase 23. And the times of thy jollity (expre [...]sed by the nup­tial lamps and solemnit [...]s) are now at an end, (see note b.) And three eminent causes there are of this; first, Luxury, which enriched so many merchants, and made them so great; secondly, Seducing other people to their Idolatries, and abominable courses by all arts of insinuation;

24. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.]

Paraphrase 24. And thirdly, the Per­secuting and slaying of the Apostles and other Christians, and all the cruelties and unjust warres that this city hath been guilty of.

Annotations on Chap. XVIII.

a Note: [...] V. 2. Babylon] That the title of Babylon here is bestowed on Rome in the Vision of her destruction is resolved by S. Augustine De Civ. Dei l. 18. c. 2. Ipsa Babylonia quasi prima Roma, Roma quasi secunda Ba­bylonia est, Babylon was as a first Rome, and Rome is as a second Babylon; and c. 22. Condita est Roma ve­lut altera Babylon, & prioris filia Babylonis, Rome is built as another Babylon, and daughter of the former Babylon. And the ground of it may probably be this, because Babylon was the seat of the Assyrian Monar­chie, as Rome of the Roman, and the Assyrian Mo­narchie being the first, as the Roman the last (illud primum, hoc ultimum imperium, saith Orosius, li. 7. c. 2.) Rome, that thus succeedeth Babylon, may well be called by that name. And so by Tertullian adver. Mar. l. 3. c. 13. Babylonia apud Joannem Romaenae urb is figura est, perinde magnae & regno superbae, & sanctorum Dei debellatricis, Babylon in S. John is the figure of Rome, as being, like that, a great city, proud of its dominion, and a destroyer of the saints of God; and the same words are again repeated, l. 3. adv. Jud. So 1 Pet. 5. 13. the [...], the fellow-chosen, or fellow-Church in Babylon, the assembly of Christians in that heathen city, is by the Scholiast affirmed to de­note the Church of Rome, [...] because of the splendor of it, saith he. And so generally the anti­ents understood it, and Orosius hath set down the par­allel betwixt them in many particulars, l. 7. 2. And this being premised will be a key to the whole Chap­ter: for Babylon is the note of an heathen, unclean, abominable city; and so belongs onely to so much of Rome as was then capable of that title, saith S. Je­rome ad Algas. qu. 11. and, Cecidit Babylon magna: est quidem ibi Sancta ecclesia, tropaea Apostolorum & martyrum, est Christi vera confessio, est ab Apostolis praedicata fides, & Gentilitate calcatâ in sublime so quotidie erigens vocabulum Christianum, The pro­phane heathen Babylon is fallen, Babylon the great: in the place thereof is the holy Church, the monuments of the Apostles and Martyrs, the true faith of Christ, or profession of Christian Religion, that which was prea­ched by the Apostles, and heathenisme being trodden down, the Christian name is daily advanced on high, Ep. 17. ad Marcellam: and not to the Christian part of it, called by the other title by S. Peter, the Church in Babylon (and Babylon it self never set to signifie the Church;) not to the Emperor Honorius, who was then a Christian, and at Ravenna safe at that time from the invaders; nor again to Innocentius the Bishop, who was by the ordering of God's providence, betwixt the first and second siege, rescued (like Lot out of Sodome, of the Christians out of Jerusalem) out of the city to Ravenna also; nor generally to the Christians, who were some of them, saithLausiae. Hist. c. 118. Palladius, gone out a little before, being perswaded by Melania to a Monastick life, and carried to Sicily first, and thence to Jerusa­lem, where, saith he, [...], they rejoiced that they were not together involved in the miserable evils of that vastation, [...], glorifying God for the excellent change of affairs, [...], and for their own wonderfull deliverance; and the rest which were left in the city, at last saved by flying to the Basilicae, & many carried thither by the very souldiers that they might be safe (see Note on c. 17. c.) who consequently survived to restore and re-edifie the city, a more Christi­an city then it had been before: But to the heathen part of the city and that polluted profaner sort of Christians, who (as was said Note on c. 17. c.) called this judg­ment [Page 934] (these enemies as their patrons) on the city, and by the admirable disposition of Gods overruling hand of Providence, were themselves the only men that suffe­red under it. So that the summe of this fall of Ba­bylon is the destruction of the wicked and heathen, and preserving of the pure and Christian Rome, and so in effect the bringing that city and Empire to Christia­nity. To this purpose, see S. Hierome advers. Jovi­nian. l. 2. Ad te loquar qui scriptam in fronte blas­phemiam Christi confessione delesti, Urbs potens, urbs orbis Domina—Maledictionem quam tibi Salvator in Apocalypsi comminatus est, potes effugere per poeni­tentiam, I will speak to thee who hast blotted out the blasphemie written in thy forehead, by the confession of Christ—Thou potent city, thou city, Mistress of the world—Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee, by re­pentance; adding, cave Joviniani nomen quod de Idolo derivatum est, beware of the name of Jovinian, which is derived from the Idol-god Jupiter: and this peculi­arly in respect of those remaining heathens and here­ticks, which now at the time when S. Hierome wrote, not long before the coming of Alaricus, were at Rome, and at length set up their Idol-service again in the time of the siege, and were signally destroyed at this taking of it. So again, S. Hierome in praefat. de Spiritu S. speaking of Rome, Cùm in Babylone versarer, & pur­puratae meret [...]icis essem colonus, When I lived at Rome, and was an inhabitant of the purple whore. All noting this heathen Rome to be the subject of these prophecies. This being here set down obscurely in prophetick style by way of Vision was but darkly understood before the coming of it, yet so far expected by Christians, that the heathens did take notice of this their expectation, and looked upon them as men that had an evil eye upon that City and Empire, and mutter'd ruine to it. Thus in Lucian's Philopat. (or whose soever that Dialogue is, if it were not his) the Christians, character'd (though not named) by the mention of the Trinity in the beginning of the Dialogue, and described by that scoffer as a sottish fanatick people, are brought in (as at that time, when Trajan (under the title of [...] Emperor toward the end) was warring in the East against the Persians) and set down as those that wished all ill to the city, that is, Rome, and consequently to that Army in Asia, by their discourse of the news of the times, betraying their wishes and expectations that it might be defeated by the Persians. Thus, saith he, in the person of Critias of these [...], stooping, pallid people, that when they saw him, they came chearfully toward him, supposing that he brought [...], some sad news or other; [...] they seemed to be men that prayed for all that was ill, and rejoiced in sad events: and their first question, saith he, was, [...] how the affairs of the city and the world went, (that is, of Rome, and the Roman Empire, as that is called [...] the world in the Scripture; or else the affairs of the world, meaning the Roman enterprise against the Persians) and being answer'd by him, that all was well they nodded, saith he, with their browes presently, and replyed [...], 'Tis not so, but the city is in ill condition: and afterwards, [...], that there should be a change, that disorders and troubles should seise upon the city, their Armies should be wor­sted by the enemies; adding that they had fasted ten days, [...], and watching all nights, and spending the time in singing hymns, had dream'd these things; which may obscurely refer to these Visions which John saw on the [...] Lord's day, [...] that is, probably on the annual day of Christ's resurrection, which followed a time of fasting and praying, the Christian Lent, which, as appears by the story of the first times, was uncertainly observed in respect of the number of days, by some more, by some fewer then ten days. Or if this be but a conjecture, yet the time of seeing visions being in Scripture oft set down after, or in a time of fasting, (as Act. 10. 10. of S. Peter, and v. 30. of Cornelius) 'tis agreeable to the character of Christians, whom he desired to de­scribe in that Dialogue, thus to set it. And then he ad­vises them [...], &c. [...], to leave off those strange fancies, and wicked consultations, and divinations (which may well refer, in his dark manner of speaking, to this book of Revelation) l [...]st God, saith he, destroy you for cursing your countrey, and spreading such false reports, when (saith he) the Persians are subdued by the Roman forces. And so he gives them over as doaters, and means not to heed what they say, with a [...], and [...]. That this opinion he conceived of Chri­stians, and their ill affection to the Roman Empire and City, and their boding ill concerning them, was the effect of some sparkles of this prophecy, flown abroad among the Gentiles very early, even in Trajan's time, is more then probable out of these passages thus set down.Lausiae. So in a narration of Hippolytus set down by Palladius, Hist. [...] we have a virgin Christian accused to the heathen Judge at Corinth, [...], as one that blasphemed the seasons, and the Kings, and the Idols, in probability, that she foretold evil, talked of ruine, that should be­fall the Government or Idolatry of the heathens, and that the seasons of it now approached. For that is the meaning of the like phrase, when the Jews say of Stephen, that he ceaseth not to speak blasphemous words against the holy place and the Law, Act. 6. 13. for so it follows, ver. 14. we have heard him say that Jesus shall destroy, &c. To which it will not be amisse far­ther to add, that the Jews in their paraphrases on the Old Testament, taking Rome under the prophetick title of Edom (which is very agreeable to the style of Baby­lon here) do frequently fore [...]ell the destruction of it. And thereupon they that set out the later Venice Edition of the Bible, leave out many passages of the Chaldee paraphrase and the Rabbines looking thus directly against Rome, which are extant in the former Venice Bibles, and in what hath been printed at Paris by Ste­phanus. As when Obad. 1. Kimchi saith, What the prophets say of the destruction of Edom in the latter days, they say of Rome, they leave out the words of Rome: and when 'tis there added, For when Rome shall be destroyed, there shall be redemption of Israel, those words are quite omitted. So in the last verse of Obadiah, the fenced great city of Esau, and that fen­ced city is Rome, that latter part is left out again. So the Chaldee paraphrase on Lam. 4. 21, 22. for thou daughter of Edom, hath, thou Rome in the land of Ita­ly; but those words are left out in that Edition. See M. Taylor's Proeme to the translation of the Jerusalem Targum. The like interpretations of Rome for Edom, and the destruction thereof, may be seen in the Jerusa­lam Targum, Gen. 15 12. where these words, Terror tenebricosus magnus cadens super eum, are thus mysti­cally rendred, Terror is est Babel, tenebricosus hic est Media, magnus hic est Graecia, cadens iste est Idumaea (i. Romanum imperium.) Illud est imperium quartum, quod cadere debet, neque resurget in secula seculorum. And so again on Levit. 26. 44. after Babel, Media, Greece, they name again regnum Idumaeae, meaning, no doubt, the Roman Empire thereby; adding in di [...]bus Gog, which that it belongs to the Romans that destroyed Jerusalem, and, say they, should after be destroyed by [Page] [Page] [Page 935] the Messias, see that Paraphrase on Numb. 11. 26. in these words, In fine extremo dierum God & Magog, exercitus eorum Hier [...]solymam ascendent, & manibus Regis Messiae illi cadent, They shall be destroyed by the hands of Messiah the King. So in the Sibylline Oracles, where [...] Beliar or Belial is set to denote the Ro­manes, as appears by

[...],

Beliar shall come from the Augusti, or Romane Empe­rors, at length coming to the great destruction threatned by God, under the expression of fire, this is to fall upon Beliar peculiarly,

[...]
[...],
[...]
[...].

The flaming power of God shall burn Beliar, and all the proud men that trust in him. And of the Jews 'tis clear, that there hath been a tradition among them, that in the last days there should come a great enemy, which they call [...] Armilus, which in Hebrew is Romulus, lightly changed by the transposition but of one letter, (see Note on Joh. 11. b.) and that he should be de­stroyed by the Messias; which may well be (as all the rest) but the mistakings of this prophecy here deli­vered, and from hand to hand conveyed among the Jews to their posterity, who looking on the Romans as their destroyers, thence perswaded themselves that their Messias (whom they still expect) should destroy them.

b Note: [...] V. 8. She shall be utterly burnt] The [...], which is ordinarily rendred shall be utterly burnt, may seem to have some difficulty in it, and be objected a­gainst our interpretation of this Vision, because it is known that the desolation and firing by Alaricus, Gen­sericus and Totilas, was not an utter desolation or fi­ring of the whole city, but of a part thereof. And to this the answer is insufficient, that [...] is con­flagrare, to be set on light fire, and doth not necessari­ly import that fires consuming of all that might be consumed, because other expressions here follow in this matter which cannot be so answered: as v. 21. where the stone like a mill-stone is cast into the sea, [...] which seems to signifie a total destruction, and it is ad­ded, Thus with violence shall that great city Babylon be thrown down, [...] and shall be found no longer, [...]. And so again, [...] ver. 22, 23. The voice of harpers, &c. and the sound of a mill-stone shall be found no more in thee, and the light of a candle shall shine no more in thee, &c. To all which the answer must be, by obser­ving that all these three expressions are phrases taken out of the prophesies of the Old Testament, and are in all reason to signifie here as there they shall appear to have signified, that is, onely as prophetical schemes of expressing a subduing, or victory, and no more. Thus the burning here is an allusion to Dan. 7. 11. his body destroyed, and given to the burning flame, which yet signified no more then the translating of the Monarchy from the Seleucida to the Romans; and pro­portionably here the subduing this heathen city to the faith of Christ, which was the effect of this blow that befell Rome. So the throwing the great stone into the sea, v. 21. alludes to Jer. 51. 63. Thou shall cast a stone into the midst of Euphrates, and say, Thus shall Babylon fall, and shall not rise, &c. And yet Babylon long continued a great city, though the dominion of it was translated from the Chaldaeans to the Medes. And for the voice of the harpers, &c. v. 23. it alludes to Jer. 25. 10. I will take from them the voice of mirth▪ and the voice of gladnesse, the voice of the Bridegroom, and the voice of the Bride, the sound of the mill-stones; and the light of candle. And yet Judaea, of which that is spoken, still had people inhabiting it. And so these expressions, thus interpreted, as in the Paraphrase they have been, are perfectly agreeable to the sense which must needs belong to them in these other places where they are used by the Prophets. Meanwhile how great the destruction was that now befell that city, may competently appear by one testimony of Palla­dius that lived at that time, Lausiac. Hist. c. 118. in these words, [...]. A certain barbarian tempest, which the Prophets of old had foretold, seized on Rome, and left not so much as the brazen statues in the streets, but plundering all with a barbarous madness, delive­red it up to destruction, so that Rome which had flou­rished a thousand and two hundred years, according to the Sibylls word, became a desolation.

c Note: [...] V. 13. Slaves] [...], faith Julius Pollux, signi­fies, when it is taken simply by it self, without any ad­ditament, those that are not bond-slaves but free-men, which sell or hire themselves for money, [...], &c. And this, because free-men have power over their own bodies, whereas slaves have nothing but souls. [...] As for the [...], souls of men, the phrase is taken out of Ezechiel, c. 17. 13. who speaking of Tyre, a city of Merchants, saith that they traffick [...] super anima hominis, for the soul of man, which S. Hierome renders mancipia, slaves, and so the latter Greeks call slaves [...], little souls; and so Gen. 12. 5. the souls which they had got­ten in Haran, may be their bond-servants, because, as was said, slaves have souls though nothing else in their own power.

d Note: [...] V. 23. Thy Merchants] Who are thy Merchants here, may be thought uncertain, because the word thy either may refer to forain nations, who trade with thee, or else may be thy traders or traffickers, the chapmen in Rome. In this latter sense some learned men have chosen to take it, that the Roman luxury was so great, that tradesmen that dealt in selling of commodities lived there like Princes. But if we compare this place with what is said of Tyrus, Ezech. 27. the former will ap­pear to be the sense of it: for there v. 12. Tarshish was thy Merchant, and v. 13. Javan, &c. were thy Mer­chants; and so the meaning is clearly this, that the Mer­chants of other nations that traffick'd with Rome, had such vent for their commodities there at any rate that they grew very rich by it.

CHAP. XIX.

1. AND after these things I heard a great voice of much people in heaven, saying, Allelujah, Salvation, and glory, and honour, and honour, and power unto the Lord our God.]

Paraphrase 1. Another vision I re­ceived much to the same pur­pose with the former; but differing in this, that the former looked especially on the city of Rome, and the luxury and pride of the inhabitants thereof, but this looked especially on the heathen religion there destroyed, and exchanged for the Christian, but that not all at once, but by several steps and degree: and first, methought, I heard a multitude of Christian people, (employed like the Saints and Angels in heaven) singing of Allelujahs, praises and thanksgivings to God, as to him who had wrought great mercies for them.

[Page 936] 2. For true and righteous are his judgments, for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.]

Paraphrase 2. Magnifying his fidelity to themselves, and his just vengeance on the Idolatrous persecutors, that had debauched so many to their courses, and shed so much blood of Christians.

3. Andthe se­cond time [...] again they said, Allelujah: and her smoakascendeth [...] arose up for ever and ever.]

Paraphrase 3. And again triumphing in this act of Gods, that this was like to be a fatal irreparable blow to the Roman Idolatry.

4. And the four and twenty Elders, and the fourliving creatures [...] beasts fell down, and wor­shipped God that sate on the throne, saying, Amen, Allelujah.]

Paraphrase 4. And the Bishops or re­presentatives or governours of the Christian Church in Judaea, ch. 4. 4. and proportionably to them, all other Bishops, and the four Apostles, formerly men­tion'd as the planters of the Christian faith in Judaea, ch. 4. 6. and two of them now in Rome also, Peter and Paul, gave their acclamations to those Hallelujahs.

5. And a voice came out of the throne, saying, Praise our God all ye his ser­vants, and ye that fear him both small and great.]

Paraphrase 5. And all Christians in the world, of what quality soever, were admonished of their duty and obligation to doe so too.

6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thundrings, saying, Allelujah, for the Lord Godthe ruler of all [...] omnipotent reigneth.]

Paraphrase 6. And that admonition was presently answer'd with the acclamation of all the nations (that is, Christian people in them) over all the world, thundring out Allelujahs to God, for this illustrious enlarge­ment of the kingdome of Christ, the conversion of that Imperial city to Christianity;

7. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made her self ready.

8. And to her was granted that she should be arrayed in fine linen, clean & white: for the fine linnen is the note a ordinances of the ho­lies. righteousness of saints.]

Paraphrase 7, 8. Which is, as it were, the marriage of Christ to a lovely spouse his Church, (and so matter of rejoicing to all that hear of it, Joh. 3. 29.) which should now be adorned as the Priest entring into the sanctuary under the Law, to note the liberty and the privileges which should be bestowed on the Church by the Emperour Constantine.

9. And he saith unto me, Write, Blessed are they which are called unto the mar­riage-supper of the Lamb. And he saith unto me, These are the true sayings of God.]

Paraphrase 9. And an Angel bad me take notice of this, as of the blessedest happiest change that ever was wrought in the world, and happy he that should be a spectator of it. Of which yet I might be as confident it would come, as if I saw it, God having firmly decreed and made promise of it.

10. And I fell at his feet to worship him: and he said unto me, See thou doe it not; I am thy fellow-servant, and of thy brethren, that have the testimony of Jesus: worship God, for the testimony of Jesus is the Spirit of prophecie.]

Paraphrase 10. And the joy of this news so transported me, that as Abraham, for the joy of the good news, Gen. 17. 17. fell on his face, &c. so I could not but fall down to acknowledge my sense of so blessed a news and messenger: But when I did so, he bid me forbear. For, saith he, I am▪ no more honourably employ'd by Christ then thou art, I am now a messenger to make known this prophecie to thee of the conversion of Emperors, &c. to the Gospel, and thou and such as thou, Apostles of Christ, are Embassadours of as honourable and blessed news as this, Let God have the praise of all: for to be an Apostle of Christ, a witnesse and publisher of his resurrection, &c. is to be a Prophet sent and indued with the Spirit of God, and so as valuable as that office which now I am executing, of foretelling things to come.

11. And I saw heaven open'd, and behold a white horse, and he that sate upon him was called faithfull and true, and in righteousnesse he doth judge and make warre.)

Paraphrase 11. And methought I saw Christ coming from heaven in a pompous manner, riding or sitting upon the white horse (as he did c. 6. 2.) that is, in the preaching of the Gospel, and according to his promise, and his just judgments against his enemies, proceeding against them, that is, against the Emperour Maxentius (see c. 16. 12, 14.)

12. His eyes were as a flame of fire, and on his head were many crowns, and he had a name written that no man knew but he himself.]

Paraphrase 12. And methought his eyes were like fire, searching to the secrets of the heart (noting him to judge and discern who are fit to be destroyed, who not) and he had many crowns on his head, tokens and testimonies of as many victories over enemies, whom he had overcome either by their yielding, that is, conversion, or falling before him, that is, destruction; and as a token of those victories, he hath a note or ticket by which to receive his reward, which no body sees but himself, (see ch. 2. 17. and note i.) that is, he is acknowledged victorious.

13. And he was clothed in a vesture dipt in blood, and his name is called, The word of God.]

Paraphrase 13. And he was in a royal purple garment, noting that regal power to which he was installed as a reward of his crucifixion, Isa. 63. 1, 2. Phil. 2. 9. now to belong to him most illu­striously; and his name in which he was represented, was that known title of Christ, The word of God, noting that which is now done to be an effect of divine power, wrought by his word, without any visible working of ordinary means to­ward it.

14. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.]

Paraphrase 14. And the Angels the ministers of his vengeance at­tended him in a glorious and splend id manner.

15. And out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron, and he treadeth the wine-presse of thebitter wine, and of the wrath of God, the ruler of all, [...] fiercenesse and wrath of almighty God.]

Paraphrase 15. And out of his mouth proceeded that terrible sharp part of the Gospel, his threats against his enemies, and those now to be executed on the heathen, whom he shall now subdue by his power, because they will not be converted, in which respect he is now preparing for them the bitterest poisonous potion that ever was drank by any.

16. And he hath note b on his vesture and on his thigh a name written, King of Kings, and Lord of lords.]

Paraphrase 16. And by this means he will shew himself what really he is, too strong for any power on earth to resist or stand our against.

17. And I saw an Angel standing in the sun, and he cried with a loud voice, say­ing to all the fowls that flie in the midst of heaven, Come and gather your selves together to the supper of the great God,]

Paraphrase 17. And methought I saw an Angel standing in the sun (noting the clearness of the vision now delivered) and he called to all the birds of prey, Goths and Vandals, &c. that they should come, as to a feast, to this judgment of God upon these Idolaters, (noting the great slaughter▪ which was now foretold, to which Vultures doe betake themselves our of a natural sagacity, as Job saith of the Eagle, Where the slain are, there is he.)

[Page 937] 18.And telling them that there should be abundant prey for them, an huge destruction. That ye may eat the flesh of Kings, and the flesh ofrulers of thousands, [...] captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men both free and bond, both small and great.]

19. And I saw the beasts and the Kings of the earth, and their armies gather­ed together to make warrre against him that sat on the horse, and against his army.]

Paraphrase 19. And the Idol-worship set up at Rome, and under her dominion, set it self to persecute Christianity.

20. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake burning with brimstone.]

Paraphrase 20. And the Roman Ido­latry, and the Magick, and Auguries, and the divinati­ons of the heathen Priests, that had deceived the carnal Christians so farre as to consent and comply with the heathenish Idolatry, were to be like Sodom and Gomorrha, utterly extirpated: see ch. 13. 11. and note g.

21. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth, and all the fowls were filled with their flesh.]

Paraphrase 21. And the rest, that is, all the se [...]et Idolaters, were swept away in the same de­struction also, (for thinking that these armies against Rome would be favourable to any more then to the Orthodox, pure Christians, they then thought it a fit time to discover themselves, but strangely miscarried in it, the Christians that fled to the Basilica, or Temple, being the only persons that found deliverance, see note on ch. 17. c.) and so all their Idol-worship was destroyed, (which is the summe of this Chapter.)

Annotations on Chap. XIX.

a Note: [...] V. 8.Righteousnesse of the Saints] Some difficulty there is in this phrase, [...], which is ordinarily rendred the righteousness of the saints. For the word [...] is not thus used in these books, (see Note on Rom. 8. b.) but for the Ordi­nances of the Mosaical law. And then [...] being the very word which is used to denote the Sanctuary, Heb. 8. 2. [...], the minister of the sanctuary, and [...] the sanctuary, ch. 9. 2. and elswhere, and [...] being the Neuter as well as the Masculine gender, and by consequence capable of being accommodated to this sense, it is not improbable that [...] should denote the ordinances of the sanctuary, the Levi­tical laws or customes, among which this was one, that the Priest, when he went into the Sanctuary, should wear that vesture of fine linen, pure and white. Thus Levit. 16. 'tis appointed, Thus shall Aaron come into the holy place, v. 3. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments, &c. that is, the garments which he is to use when he goes into the Sanctuary, which being appointed him by this law of God to Moses, may fitly be called [...] the Ordinances of the holies. And if it be so, then it will most fitly be applied to this Spouse of Christ, the Christian Church (to which Christ was ready so so­lemnly to be married, ver. 7. in respect of the publick profession of the Christian religion by the Emperor Constantine and his Courtiers) that it should now be clothed after the manner of the Priest when he went in­to the Sanctuary, to note the great liberty and immu­nities and privileges now bestow'd on the Church by the Emperour. This we have formerly seen express'd by our being Kings and Priests unto God, (chap. 1. Note c.) Priests in respect of liberty of assemblies, and executing the office of Bishops, &c. in the Church: Which being so eminently bestow'd on the Church by Constantine, above all that ever had been in the Church before, may here in like manner be most fitly express'd by being clothed in the holy garments, which denoted the Priests going into the Sanctuary.

b Note: [...] V. 16. On his vesture and on his thigh] The mention of the [...] and [...], vesture and thigh, are here put together, to denote the robe Imperial by the former, and the sword, which is girded on the thigh, by the latter, as ensignes of supreme power and authority, especially when on them both, on the Robe and the hilt of the sword, as the ensigne of that office, is written that most honourable title, KING OF KINGS AND LORD OF LORDS, thereby noting him to be superiour to all power and force in the world, triumphantly victorious over all.

CHAP. XX.

1. AND I saw an Angel come down from heaven, having the key of the bot­tomelesse pit, and a great chainupon [...] in his hand.

Paraphrase 1. And I saw another re­presentation, by which I discerned what should succeed the conversion of heathen Rome to Christianity, viz. a tranquillity and flourishing estate of Christi­anity for some time, though not for ever. And first, methought, I saw an angel coming from heaven, a token of very good news at this time and elsewhere (as sometimes of judgments from God) with the key of hell, and a great chain in his hand (to signifie what follows v. 2. that Satan should now be shut up and chained.)

2. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan, and bound him a thousand years,]

Paraphrase 2. And he apprehended the Devil, that is set down under the title of Satan and the Dragon in former visions, c. 12. 9. and bound him for the space of a thousand years, noting the tranquillity and freedome from persecutions that should be allowed the Church of Christ from the time of Constantines com­ing to the Empire.

3. And cast him into the bottomlesse pit, andor shut and seal'd him firmly, so the Kings MS. [...] shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand yeares should be fulfilled, and after that he must be loosed a little season.]

Paraphrase 3. And he secured him there by all ways of security, binding, locking, sealing him up, that he might not deceive and corrupt the world to idolatry, as till then he had done, but permit the Christian profession to flourish till these thousand years were at end, and after that he should get loose again for some time, and make some havock in the Christian world.

4. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witnesse of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands, and they note a lived and reigned with Christ a thousand years.]

Paraphrase 4. And I saw chairs and some sitting upon them, that is, Christian assemblies and judicatures, and such a general profession of Christianity, in opposition to the idolatries of the heathens, those in the Capitol at Rome, and the like unto them in other places of the Roman Empire (see note on c. 13. b.) as if all that had died for Christ, and held out constantly against all the heathen persecutions, had now been admitted to live and reign with Christ, that is, to live quiet, flourishing, Christian lives here, for that space of a thousand years. v. 5.

[Page 938] 5. But note b the rest of the dead lived not again until the thousand years were finished. This is the note c first resurrection.]

Paraphrase 5. As for the old Idolaters or Gnosticks, there was no­thing like them now to be seen, not should be till the end of this space of a thousand years. This is it that is proverbially de­scribed by the first resurrection, that is, a flourishing condition of the Church under the Messias.

6. Blessed and holy is he that hath part in the first resurrection: on such note d the second death hath no power, but they shall be Priests of God and of Christ, and shall reign with him a thousand years.]

Paraphrase 6. And blessed and holy, that is, safe (separate from all danger) are all they that are really in the number of those that partake effectually of these benefits, who as they are rescued from those destructions which the Roman tyranny threatned them with, which is the interpretation of the second death, so they shall now have the blessing of free undisturbed assemblies for all this space: see c. 1. note d.

7. And when the note e thousand years are expired, Satan shall be loosed out of his prison.]

Paraphrase 7. But after this space, the sins of Christians provoking God to it, this restraint being taken off from Satan, he shall fall a disturbing the Christian profession again. (This fell out about a thousand years after the date of Constantines Edict for the liberty of the Christian profession, at which time the Ma­homedan religion was brought into Greece, a special part of the Roman Empire.)

8. And shall go out to deceive the nations which are in the fourcorners of the land [...] quarters of the earth note f Gog and Magog, to gather them together to battel, the number of whom is as the sand of the sea.]

Paraphrase 8. And then shall he set about the seducing of men in all quarters to the Maho­medan or other false religions, particularly God and Magog, the inhabitants of those Countries where the Mahomedan re­ligion began to flourish, to engage them in vast numbers in a war to invade and waste the Christian Church in Greece, &c.

9. And they went upon the breadth of the earth, and compassed the camp of the Saints about, and the beloved city; and fire came down from God out of heaven, and devoured them.]

Paraphrase 9. And accordingly, me­thought, they did, they went in great numbers, and be­sieged and took Constantinople, that city so precious in God's eyes for the continuance of the pure Christian profession in it, and known among the Grecians by the name of new Sion, and in the chief Church there, called the Church of Sophia, they set up the worship of Mahomet, (just two hundred years ago:) And those that did so, are in their posterity to be destroyed, (and though it be not yet done, 'tis to be expected in God's good time, when Christians that are thus punished for their sins shall reform and amend their lives.)

10. And the Devil that deceived them was cast into the lake of fire and brim­stone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.]

Paraphrase 10. And the devil, me­thought, that wrought in them, that stirred them up, was remanded and returned again into his prison, and this Empire of his was again destroyed, as the idol-worship of the hea­thens, and the Magicians, Sorcerers, Augurs, and heathen Priests before had been.

11. And I saw a great white throne, and him that sate on it, from whose face the earth and the heaven fled away, and there was found no place for them.]

Paraphrase 11. And after this, in an­other part of this vision I saw, methought, a throne set up in great splendor and glory, and Christ in Majesty sitting thereon, very terrible, and a new condition of all things in the world was now to be expected. (And so that which was the design of all these visions, (sent in an Epistle to the seven Churches, to teach them constancy in pressures) is still here clearly made good, that though Christi­anity be persecuted, and, for the sins of the vicious professors thereof, permitted oft to be brought very low, yet God will send re­lief to them that are faithful, rescue the constant walker, and destroy the destroyer, and finally cast out Satan out of his posses­sions; and then, as here, come to judge the world in that last eternal doom.)

12. And I saw the dead, small and great, stand beforeor the throne, the King's MS. reads [...] God: and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works.]

Paraphrase 12. And all that ever died were called out of their graves before him: & as for the judg­ing every one, the rolls or re­cords of all their actions were produced, & withall another book brought forth, called the book of Life, (see note on Rev. 3. b.) wherein every ones name is entred that ever undertook Gods service, and blotted out again, if they were fallen off from him, and according to their works, so were their names continued in that book of life, if they continued faithful unto death, but not otherwise.

13. And the sea gave up the dead which were in it, and death andhades hell de­livered up the dead which were in them, and they were judged every man according to their works.]

Paraphrase 13. And all that were buried in the sea, that is, perished by water, and all that were dead and laid in graves, and all that any other way were dead, came out of their graves, their bodies were re-united to their souls, and every one was judged according to his works.

14. And death andhades hell were cast into the lake of fire: this is the second death.]

Paraphrase 14. And then death it self was destroyed eternally, an everlasting being now succeeding in the place of this frail mortal one. And this is it that is proverbially called the second death, wherein this whole world hath its period and consummation.

15. And whosoever was not found written in the book of life, was cast into the lake of fire.]

Paraphrase 15. And whosoever had not his name found written and continued in (not blotted out of) the book of life v. 12. whosoever died not constant in the faith, he was cast out into eternal fire.

Annotations on Chap. XX.

a Note: [...] V. 4. Lived and reigned with Christ] The mean­ing of the thousand years living and reigning with Christ of those that were beheaded, &c. may perhaps be suf­ficiently cleared and understood, by observing these three things; First, that here is no mention of any new reign of Christ on earth, but only of them that were be­headed, and of them which had not worship'd, &c. living and reigning with Christ. The doctrine of the Mille­naries supposes the former, that Christ must come down on earth, and have a new kingdome here in this world. But this those mens living and reigning with Christ doth not suppose, but rather the contrary, that the king­dome of Christ here spoken of is that which he had be­fore, and which is every where called his kingdome, and that now only those that had been killed, and banish'd out of it before, were admitted into a [Page 939] participation of that kingdome [...] with Christ. Now what this living and reigning of the beheaded, &c. (then beginning) was, may appear by considering what is meant, [...] first, by the beheaded, and others here named; then secondly, by their living and reigning. The beheaded are they that resisted unto blood in their combats against the Heathen idolatry and practices, the constant servants of Christ that persevered so till death, and that in opposition to the beast and his image, to that which was practised in Rome to Jupiter Ca­pitolinus, and the transcripts of it in other places (see Note on c. 13. g. and r.) and so all those phrases con­clude the subject of the proposition to be the pure, constant, persevering Christians. One thing only is to be observed of these, that by them are not signified the same particular persons or individual members of the Church that had formerly been slain, any more then the same individual persons of the rest of the dead, v. 5. (that is, of the Apostatizing unchristian livers) can be thought to have lived again after the end of the thousand years, when they are said to be revived, and so Satan to be let loose a little while; but rather on the one side, as on the other, a succession of such as they were, the Church of Christ being to be considered as a transient body, such as a river, &c. which alwaies runs in a succession of parts, one following the other in a perpetual motion and mutation: In which respect I suppose it is said of the Church, [...] that the gates of hades shall never prevail against it, that is, that it shall never be destroyed, which of any particular per­sons, or the Church of all the Christians of any one age, cannot so fitly be affirmed, but only of the Church in the perpetual succession of Christians. And then for these mens living and reigning, first, it must be obser­ved, that 'tis not here said that they revived, or were raised, as the Millenaries pretensions suppose, but on­ly that they lived and reigned; which two being op­posite to dying and being subject to others, will de­note a peaceable, prosperous, flourishing estate of the Orthodox professors, in stead of their former sad and persecuted condition. For that is the meaning of li­ving, as may appear by the title [...] living given to Christ, ch. 1. 18. in opposition to [...], I was dead, his illustrious, in stead of his despised con­dition; and so of reigning, as of being Kings (see Note on c. 1. d.) and of being Kings and reigning upon the earth, c. 5. 10. And all this together will be one way of evidencing the truth of this interpretation. Second­ly, the meaning of the phrase will appear by compa­ring it with that other phrase, by which the same thing is express'd, v. 1, 2, 3. binding of Satan, and casting him into the abysse, shutting and sealing him up, that he should deceive the nations no more, that is clearly the re­straining of Satan's malice, and shortning of his power in persecuting and corrupting the Christian Church: by consent with which, their living and reigning must needs signifie their persevering and enjoying quiet. Thirdly, by their having and sitting on thrones, and judgments being given unto them, [...] which literally sig­nifies the quiet possession of judicatures and censures in the Church, that discipline by which purity is pre­served, and which is never enjoyed quietly in the Church but by the countenance and favour of Prin­ces, which therefore is to be resolved the meaning of their reigning (as most remarkably they began to doe in Constantine's time; see c. 19. 8. who set up Ecclesi­astical judicatures in his Empire) as it is of their sit­ting on thrones, [...] whereas the letting Satan loose is the casting off these cords from them. And this is the clear meaning of the first resurrection, see Note c. As for the space of a thousand years, see Note e.

b Note: [...] V. 5. The rest of the dead] It follows here, that the [...], the rest of the dead revived not till the thousand years were done. Who the rest of the dead are is manifest; not all beside the Martyrs, as the Millenaries pretend, but all but those formerly named, v. 4. that is, all that worshipp'd the beast, or his image, or received his mark in their foreheads or hands, that is, all the Idolaters and Apostates, and remainders of Gnostick Christians, and all that complied with either, which are called [...] the rest of the dead most fitly. For first, it hath been manifest, ch. 19. 18, 21. that there were others slain beside those that were be­headed for the constancy of their confession of Christ; nay secondly, at this part of the Vision 'tis clear, that as the constant professors were not all slain, but only some of them beheaded, and others preserved, (and so beside the beheaded here are enumerated those that had not worshipp'd the beast, nor his image, nor received his mark upon their foreheads or hands) so the Idola­ters, Apostates and Gnostick Christians, &c. had their universal slaughters, ch. 19. 2, 3. 20. 21. and there­fore these may well be [...], the rest of the dead here, it being punctually said of them, ch. 19. 21. [...], the rest were slain. And then that they revived not till the thousand years finished, must needs signifie that the Church was now for that space freed from such Heathen persecuters, and purifi­ed from such a vow'd mixtures of those vile unchristian practices, which is but the negative part annex'd to the positive preceding.

c Note: [...] Ib.First resurrection] What is meant by the first resurrection here, may be discerned by comparing it with the second resurrection in the ordinary notion of it. That signifies the resurrection to eternal life: Pro­portionably this must signifie a reviving, a restoring to life, though not to that eternal. Here it is figuratively used to expresse the flourishing condition of the Chri­stian Church for that thousand years wherein the Chri­stian professors, in opposition to idolatrous Heathens and Gnostick Christians, live safely and happily in the enjoying the assemblies; which is, saith he, as if the primitive Martyrs were fetch'd out of their graves to live again here in tranquillity upon the earth. Where only it is to be noted, that the resurrection here is of the Church, not of the particular persons (the beheaded, &c.) thus to be understood, that the Church that was persecuted, and suppress'd, and slain as it were, and a­gain corrupted and vitiated in its members, now rose from the dead, revived again.

d Note: [...] V. 6. The second death] This phrase the second death is four times used in this book, ch. 2. 11. and here ch. 20. 6. then v. 14. then c. 21. 8. It seems to be ta­ken from the Jews, who use it proverbially for final, utter, irreversible destruction. So in the Jerusalem Targum, Deut. 33. 6. Let Reuben live, and let him not die the second death, by which the wicked die in the world to come. Where, whatsoever be signified among them by the world to come, (the age of the Messias in whatsoever Jewish notion of it) it seems to denote such a death from which there is no release. And according to this notion of it, as it reflects fitly on the first death, (which is a destruction, but such as is reparable by a reviving or resurrection, but this past hopes, and ex­clusive of that) so will all the several places wherein 'tis used be clearly interpreted: ch. 2. 11. he that over­comes shall not be hurt by the second death, that is, if this Church shall hold out constant, it shall not be cut off, that is, though it shall meet with great persecutions, ver. 10. and death it self, yet that utter excision would no way better be prevented then by this of constancy and perseverance in suffering of all. So here, speaking of the flourishing condition of the Christian Church, reviving after all its persecutions and corruptions to a state of tranquillity and purity, On these, saith he, the second death hath no power, that is, they have not in­curred that utter excision (having their part in the first resurrection) but they shall be Priests to Christ and God, [Page 940] and reign, &c. that is, have a flourishing time of Chri­stian profession for that space of a thousand years. So in the 14. ver. where death and hades are cast into the lake of fire, that is, death and the state of mortality utterly destroyed, (O death, I will be thy death,) it is added, this is the second death, that is, mortality is ut­terly destroyed, there shall now be no more death, that life shall be eternal: so c. 21. 8. the lake that burneth with fire and brimstone (the utter irreversible destru­ction, such as fell in Sodome, [...] called [...] eternal fire, utterly consumptive) is called the second death, into which they are said to goe that are never to appear in the Church again. And though in these different matters some difference there must needs be in the signi­fications, yet in all of them the notion of utter destru­ction, final, irreparable excision, may very properly be retained, and applied to each of them.

e Note: [...] V. 7. Thousand years are expired] When these thou­sand years of the peaceable Christian profession should begin, and when determine, is a thing of some doubt. And the cause of the doubt is, the several points of time wherein the destruction of Heathenisme in the Ro­man Empire may be placed. For as in every so great a change, there are several stages, or degrees of moti­on, so was it here. Constantine's receiving the faith, and concluding of the persecutions, and by Decree proclai­ming liberty of Christianity, may most properly be styled the binding of Satan, the dragon that sought to devour the child as soon as it was born; and then the beginning of the thousand years will fall about An. Dom. 311. at which time the conversion of heathen Rome to Christianity is set down, and celebrated by Prudentius, l. 1. cont. Symmachum, beginning thus,

Cùm princeps gemini bis victor caede tyranni, &c.

To the smae purpose see Eusebius Eccles. Hist. l. 19. c. 1. But then, after that the Emperors were Chri­stian, Heathenisme still continued in Rome and in the Empire, in some degree (see Note on ch. 17. f.) till by the coming of the Goths and Vandals and Hunnes, un­der Alaricus, Gensericus and Attilas, the city and Empire of Rome was, all the heathen part of it, destroy­ed, and Christianity fully victorious over it. And if this be the beginning of the binding of Satan, and cast­sting him into the abysse, then the thousand years must have another date about the year of Christ 450. or 455. the city having been taken by Alaricus and the Goths An. Ch. 410. and by Gensericus and the Vandals An. 455. but the warre between Theodosius and Gen­sericus beginning An. 441. and the great fight be­tween the Romans under the Emperor Marcion, and the Hunnes under Attilas (in which 162000 were kil­led) being An. Chr. 451. the greatest slaughter that hath ever been read of, as it is described by Jornandes, a little river being by the blood of the slain raised, saith he, into a torrent. Agreeable to this double beginning may be assigned a double end of these thousand years. For if the letting loose of Satan here were at the rising of the Ottoman family, and bringing Asia and Greece to Mahomedisme, that will be about the year 1310. and so about a thousand years from Constantine's E­dict: But if it were at the Turks taking of Constanti­nople (mentioned here ver. 9.) and turning the Tem­ple of Sophia to Mahomedane worship about the year 1450. then will that be about a thousand years from the sacking of Rome by Gensericus. But the former of these interpretations is most sit for the place, that from Constantine's Edict to the planting of Mahome­disme in Greece by Ottoman. For the taking of Con­stantinople is mentioned after this letting loose of Sa­tan, and therefore is not it self in any reason to be de­fined that point of time wherein he was let loose, but rather that other wherein Mahomedisme began to prosper; for then the Christian religion fell under heavy persecutions again, which is contrary to the Martyrs living and reigning (as it hath been explai­ned to signifie Note a. &c. 1. e.) which was to last for the whole thousand years; and did so in the former ac­count, but wants seven-score years of it in the latter. I can foresee but one objection against this beginning of the thousand years from Constantine, and that is the pra­ctices of Julian against the Christians, which soon fol­lowed Constantines favour to them; which may conse­quently be thought unreconcileable with the truth of this prediction thus interpreted, the peace of the Church, and cessation from persectuion for that space. But to this the answer will be easie, that Julian, al­though himself an Apostate, was yet for some time so far from attempting to presecute the Christian religion, that he chose rather to dissemble his own, and to make as if he were a Christian. So saith Asterius that lived in his time, Hom. 3. de avarit. [...], &c. He put off the vi­zard of the Christian, and laid open the scene, by draw­ing the curtain, which he had a long time kept close: and to that purpose Epiphaniae festo templum Christia­norum ingressus est, solenniter numine invocato, he went to the Christians Church at their Christmas festivities, and solemnly joyn'd in the service, saith Ammianus Marcellinus. After, when he came to put off the dis­guise, and to appear, as he was, an enemy of the Chri­stians, yet this he did more by subtilty then violence, arte potius quàm potestate, he made use of art more then power, saith Orosius l. 7. c. 30. as all writers both pro­fane and Ecclesiastical acknowledge. All that Ammia­nus mentions of his cruelty, is that he permitted not the schools of Grammar or Rhetorick to be open for them, Inter quae erat inclemens, quòd docere vetuit Magistros Rhetoricos & Grammaticos Christianos, nè transirent à numinum cultu, One of his faults was his cruelty to the Christians, that he forbad the Masters to teach them, for fear they should forsake the worship of the gods, li, 25. to which the Christian writers add, that he admit­ted them not into the army, not offices, nor to honours. Ut negaretur fides Christi, honoribus magis provocare, quàm tormentis cogere studuit, That the faith of Christ might be denyed, he more indeavoured to provoke men by honours, then to constrain them by torments. Oros. l. 7. c. 30. So Asterius, Hom. 3. de avarit. speaking of his Apostasie, adds, [...], many advantages were proposed to them that would doe the same: And again, [...]; How many receiving the baite of dig­nities swallowed down the hook of Apostasie? [...], &c. pointed at as traitors, and those of Christ, for a little money. Militiae cingulum non dari nisi immolantibus jubet, procurationem provinciarum jurísque dicendi Christianis statuit non debere committi, ut pote quibus etiam lex propria gladio uti vetuisset, He would not al­low the military girdle to be given to any that did not sacrifice, permitted not the government of the provinces, or making of laws, to be committed to the Christians, objecting that their own law forbad them to use the sword, Ruffin. Eccl. hist. l. 1. c. 32. To the same pur­pose 'tis thought it was that he promoted the building of the Temple of the Jews at Jerusalem, but God per­mitted not that to prosper; but as Ammianus. l. 23. con­fesseth, metuendi globi flammarum prope fundamenta crebis insultibus crumpentes fecere locum exustis ali­quoties operantibus inaccessum, hócque modo elemento obstinatiùs repellente, cessavit inceptum, Great flames oft broke out near the foundations and burnt the work­men, and kept them off, and so the fire obstinately resi­sting, the attempt was given over. And Ruffinus's ob­servation is very pertinent to this whole matter, l. 1. c. 32. Proficiebat quotidie in hujuscemodi legibus exquirendis, [Page 941] quibus et si quid versutum vel callidum, tamen quod mi­nus videretur crudele, decerneret, He daily sought out new laws, wherein though he shew'd great subtilty of invention and cunning against the Christians, yet he abstain'd from all that might have any shew of cruel­ty. And though S. Jerome, Theodoret andSee Orosius l. 7. c. 30. others af­firm of him that at his expedition against the Persians he vowed to offer up to his gods the blood of the Christians, in case he returned conquerour; yet we know that God so disposed, that he was wounded and died in thatOros. ibid. expedition, and that in the prime of his strength at one and thirty years old, and as Orosius saith, Deus impia consilia impii morte dissolvit, God brought the wicked counsels to nought by the death of this wicked man. And accordingly Athanasius is said to have foretold of him in these words, comforting the Christians who feared a persecution, Nolite, ô filii, conturbari, nubecula est & citò pertransit, Be not trou­bled, it is a little cloud and passeth away quickly, Ruffin. l. 1. c. 3. 4. And a Christian being asked by Libanius, Juli­an's instructer, what the carpenter's son was a doing, answered that he was making a coffin for Julian: Which befell him so soon after, that S. Jerome on Ha­bakkuk c. 3. relates a speech of a witty heathen on oc­casion of Julian's death; How, said he, doe the Chri­stians say of their God that he is patient and long-suf­fering, whereas by this Emperor's death it appears that he could not defer his indignation, nè modico quidem spatio, for the least space: Nihil iracundins, nihil hoc furore praesentius, said he, There could not be greater and more sudden anger and fury express'd. And al­though Athanasius himself was by him designed to the sharpest part of persecution, yet God was pleased to a­avert it from him, as Ruffinus relates the story l. 1. cap. 34. And when at last upon occasion of the removal of the body of the Martyr Babylas, he commanded the Christians to be seised on and punish'd, the story men­tions none but only Theodorus, a young man, that suf­fered by it, who sang all the while under the tormen­tor, and complained when his punishment was at end, that he was a looser by his release. See Ruffinus, and Socrates, and Theodoret. By all which appears the pow­er and fidelity of God in making good this promise of his to the Christian Church, and restraining this Apo­state's malice from disquieting the Church, and so it is a very great and convincing argument for the truth of this interpretation, rather then an objection against it. Ha­ving said thus much for the interpreting of these thou­sand years in a way which is very remote from the conceits of the Millenaries, I must expect this objecti­on and suggestion of their against it; 1. that the Chi­liasts opinion and interpretation of this place was re­ceived universally in the first ages of the Church; and 2dly, that it was delivered down from the Apostles, and that Justin Martyr hath affirmed the former of all Orthodox men in his time, and Irenaeus produced testi­monies of the latter. For the testimony of Justin Mar­tyr, it is true that he hath these words of this matter, [...],Dial eum Tryph. p. 307▪ but I and many others are of this opinion; and again, [...], I and as many Chri­stians as are orthodox in all things. From hence in­deed it is rightly concluded, that Justin was himself of this opinion, and some, nay, if we believe him, many others with him. But that either this was the un­contradicted doctrine of the Church in his age, or that Justin saith it was so, is falsly collected from hence. For first, they are the plain words of Justin p. 306. b. [...], I have signified to you that many do not acknowledge this doctrine (of Christ's reigning here a thousand years) and those Christians of pure and pious opinion and judgment; and that either the [...] should against consent of all Copies be turned into [...], or that the [...] not should be left out, were a bold Criticisme, and of very ill example to the evacuating the force of all testimonies, (making mens words mutable into the direct contradictory) and be­side would render it a very perplexed period. Second­ly, it appears by Trypho, that he thought Justin had equivocated in telling him he believed it, upon this ground, because other Christians were not of this opi­nion. Hereupon the saith to Justin, [...], tell me truly whether you are sincerely of that opinion, [...] and Justin answers, that he would not say it, if he had not thought it, and thereupon re­peats his having told him, that he and many others were of that opinion, and promises to write a book of this disputation, and confesse it to others as well as him; and adds that he means not to follow men and their doctrines, but God: which argues his acknowledgment that the opinion was not uncontradicted by men, nor generally consented to by Christians. Thirdly, those words which seem most to the contrary, [...], but I and as many as are Orthodox in all things, will not come home to the proving any more then this, that he was of this o­pinion, and some others in all things consenting with him. For it being supposed that he was of that opinion, it cannot be expected of him that he should affirm any, that held it not, to be of right opinion in all things. Fourthly, it appears that he speaks of three sorts of men; the first that denied both the Resurrection and the thousand years, and those he calls [...], nominal Christians, A­theists, impious, heretical leaders; the second that ac­knowledged the Resurrection, and denied the Millen­nium, and those are contained under Christians of pure and pious opinions; the third that held and maintained both, as himself and many others, and (if there were, or) as many as were Orthodox in all things, that is, that in his opinon were such. As for Irenaeus, 'tis true, he sets dow the doctrine of the Chiliasts for a tradition, but withall renders an account of his doing so, Pres­byteri qui Johannem viderunt meminerunt audisse se ab eo, & haec Papias Johannis auditor, Polycarpi contu­bernalis, vetus home, testata reliquit, The Elders that saw John, remember that they heard this of him, and Papias, S. John's auditor, that dwelt with Polycarp, an antient man, left these things testified. By which it appears that this testimony of Irenaeus amounts but to little more then the assertion of Papias, who hath not been a person of any reverend authority in the Church of God. And indeed upon the same grounds Irenaeus takes up another opinion, and mentions it as a traditi­on too, (which is sure farre enough from being tradi­tion, or true) that Christ lived till betwixt 40 and 50 years old, for which he voucheth Scripture, and the authority of omnes Seniores, all the Elders, qui in Asi apud Johannem discipulum Domini convenerunt, that were in Asia with John, who, saith he, witnesse that John delivered this to them, and farther, that they that saw the other Apostles, heard the same of them, and bear witnesse of such a relation. What­soever can be built on such an authority may as compe­tently be refuted by the authority and reasons of Dio­nysius Alexandrinus, that lived not much above an hundred years after S. John, and opposed himself di­rectly against it: and though some others were other­wise minded, yet was this doctrine of the Chiliasts condemned by the Church, and some that time, all ac­counted Hereticks that maintained it.

f Note: [...] V. 8. Gog and Magog] What is meant by Gog and Magog must first be fetch'd from the prophecy of Eze­chiel c. 38. 39. where by both these together Antio­chus the great enemy and destroyer of the Jews is sig­nified, as having the dominion of Syria and Asia both: see the Learned H. Grotius on Ezekiel. Answerable to [Page 942] this is it that Gog [...] should here signifie the Lydian Asia or Lydia, and the neighbouring regions, the Prin­ces whereof are called Gygae, which is lightly deduced from hence. And so in the collection of the Sibyllin ora­cles, Lydia and Pamphylia are express'd to be the inter­pretation of Gog. And by this the Ottoman family is fitly described, not onely in respect of their malice & mischief wrought on the people of God, which makes the resemblance betwixt them and Antiochus complete (see c. 14. note c.) but because they first shew'd them­selves in Lydia, and so peculiarly may be called Gog. By Magog Syria is meant, [...] or indeed, in a greater lati­tude, Scythia, as S. Jerome affirms from the Jews, on Ezech. And so saith Josephus, [...], The people of Magog are cal­led by them Scythians. By these two together the Otto­man family seems to be signally meant, of which was Mahomet the second, who besieged, and after fifty or, as Crantzius saith, sixty six days siege, took Constan­tinople, the seat of the Eastern Empire, called from thence new Rome, and of the principal Patriarchate there, and converted their cheif Church, Templum Sophiae, the Temple of Wisdome, into a Temple for Ma­homedan worship, and this, as Leunclavius's Annals, as Crantzius, and other the most diligent Chronolo­gers set it down, Ann. Dom. 1453. a thousand one hundred twenty two years after the building of it (and changing the name from Byzantium) by Constantine. Of this see Aeneas Sylvius Europ. c. 3. and 7. and Ep. 131, 155, 162. who by what he saith of it out of antient writers, viz. that when it was in its flourishing condition, they that saw it look'd upon it ut deorum po­tiùs in terris habitaculum, quàm Imperatorum, as an habitation of the gods on earth, rather then of the Em­perors, affords us one farther reason why it is here called [...], the beloved city, [...] (and so also in respect of the antient learning preserved there, which made all men prize it) as its being an eminent Christian city, gives it the title of [...] the camp of Saints. [...]

CHAP. XXI.

1. AND I saw a note a new heaven and a new earth, for the first heaven and the first earth were passed away, andor I saw the sea no longer, the King's MS. reads [...] there was no more sea.]

Paraphrase 1. And for a clearer repre­sentation of the flourishing estate of the Christian Church for a thousand years, c. 20. (to which was annex'd, as in a parenthesis, in a few verses, the rise, and successe, and destruction of Mahomedisme, at the end of the third verse, and from v. 7. to v. 11. and to that again the day of the last doom, from v. 11. to the end of the chapter) there was father represented to me a most eminent, illustrious change, a kind of new world, all the idolatry, &c. that was before, being done away.

2. And I John saw the holy city, note b new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.]

Paraphrase 2. And I saw visibly, me­thought, another Jerusalem coming down to be here upon the earth, set out in a very beautifull glorious manner, such as brides appear in (see c. 19. 17.) that is, the Christian Church in as much solemnity of serving and worshipping God, as in the Jewish Temple at Jerusalem had been; and that was upon Constantine's receiving the faith, and setting out his edict for Christian religion, see c. 20. 4.

3. And I heard a great voicefrom the throne, the King's MS. reads [...], out of heaven, saying, note c Behold, the tabernacle ofGod with▪ [...] God is with men, and he will dwell with them, and they shall be his people, andAnd he shall be God with them, their God, [...] God himself shall be with them, and be their God.]

Paraphrase 3. And I heard an acclama­tion out of heaven given to this appearance, signifying it to be the Christian Church now solemnly espoused to Christ, which he will consequently protect and defend (see Ezech. 37. 27.) as long as they faithfully adhere to him.

4. And God shall wipe awayevery tear [...] all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.]

Paraphrase 4. And all persecutions, and pressures, and putting to death, and banishing, and punishing for religion, which was before so ordinary, and all inconvenience or incommodation by being Christians, were done away.

5. And he that sate upon the throne said, Behold, I make all things new. And he said unto me, Write, for these words are true and faithful.]

Paraphrase 5. And God owned this great change [all become new] (as the return from captivity is called a new things, Isa. 43. 19.) as an act of his special providence, and bid me take notice of it as a thing of prime eminent importance and concernment, and as a decree of his that it should certainly come to passe.

6. And he said unto me,or, I have been (than is, have, and am, and will be) Alpha▪for others read [...] It is done: I am Alpha and Omega, the beginning and the end, I will give unto him that is a thirst of the fountain of the water of life freely.]

Paraphrase 6. And he farther said un­to, me Here is an end of the former state of Idol-worship, persecution, &c. (see c. 16, 17.) or, This I have done by my eternal power, and now every one that will shall have a free ex­ercise of Christianity, without any thing done by him to purchase or contribute toward it, without any thing of inconveni­ence suffered by it.

7. He that overcometh shall inherit all things, and I will beGod to him, and he shall be a son to me, [...] his God, and he shall be my son.]

Paraphrase 7. He that continueth constant unto the Christian rule, shall have all felicity in this world in doing so, (shall not now pay so dear for it as before they were wont, in times of the prevailing of idolatry) and live in the Church, my family, as the Son with the Father, in all freedome and safety.

8. But the note d cowardly and unfaith­ful fearful and unbelieving, and the abominable, and murtherers, and whoremongers, and sorcerers, and idolaters, and alllyes [...] liars shall have their part in the lake that burneth with fire and brimstone, which is the second death.]

Paraphrase 8. But for the false, apo­statizing, cowardly Gno­sticks, notable for so many ill qualities, abominable vil­lanies of lust, bloodinesse, persecuting of the Orthodox pure Christians, adultery, sorcety, idol-worship, deep dissimulation, and lying, and falsifying, yea perjuries, and all such as they were, they shall utterly be turned out of the Church (see note on c. 20. d.) not to appear any more among the Christians.

9. And there came unto me one of the seven Angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lambs wife.]

Paraphrase 9. And one of the seven angels that had the seven vials of the last plagues, c. 17. 1. that is, the executioners of judgment on Gentile Rome, came to me, and said, Come, and I will shew thee that Christian Church which, be those former destructions wrought upon heathen Rome, is come out of the persecutions into a flourishing condition.

[Page 943] 10. And he carried me away in the spirit to a great and high mountain, and shewed me that great, note e city, the holy Jerusalem, descending out of heaven from God,]

Paraphrase 10. And methought I was carried unto the top of a great mountain, and there was shewed this Christian Church (called a city upon an hill Mat. 5. 14.) mentioned before under the title of the new, as here of the holy Jerusalem, (holy in respect of order and discipline for holinesse of living) and that glorious beautiful flourishing state bestowed on it by God, v. 1.

11. Having the glory of God; and her light was like unto a stone most preci­ous, even like a jasper-stone,that loo­keth like Crystal [...] clear as Crystal;]

Paraphrase 11. Having God's pre­sence most particularly and remarkably with it, v. 3. note e. (see note on Jo. 1. c.) and all the beauty and lustre and bright shining of Christian doctrine consequent thereunto;

12. And had a wall great and high, and had twelveportals [...] gates, and at the gates twelve Angels, and twelve names written thereon, which are the names of the twelve tribes of the children of Israel.]

Paraphrase 12. Having a great high wall, noting the faith of Christ or doctrine of the Gospel, by which it is encompass'd, and all enemies, hereticks, &c. excluded, and twelve passages of entrance thereinto, that is, universal admission afforded to all that would forsake idolatry and come in, and the Bishops of the Church with power to admit and shut out, and the names of the twelve tribes written on them, noting them to be as the governours of the tribes, Mat. 19. 28. that is, rulers of his Church, this new Jerusalem.

13. On the east three gates, on the north three gates, on the south three gates, and on the west three gates.]

Paraphrase 13. And these entrances, three toward every quarter, noting the coming in of men from all quarters of the world now to the faith of Christ, or doctrine of the Gospel, and their baptisme, the sacrament of admission of all, performed by a three-fold immersion and profession of faith in the three persons, Father, Son and holy Ghost.

14. And the wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb.]

Paraphrase 14. And the wall which encompass'd the city (as that Ezec. 40. 5. round about the house) that is, the Christian faith or doctrine, was built or founded upon the preachings of the twelve Apostles of Christ.

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.]

Paraphrase 15. And that angel with me had a reed in his hand, c. 11. 1. to measure all these, and give the dimensions of each, as things that were like to continue for long use (whereas that which was likely to be soon taken away, was not to be measured, c. 11. 2.)

16. And the city lieth four-square, and the length is as large as the breadth, and he measured the city with the reed twelve thousand furlongs: the length, and the breadth, and the height of it are equal.]

Paraphrase 16. And the city or church being in the figure of a cube (an equable, stable figure) having every way the same dimensions, was both in length and breadth twelve thousand furlongs (by the length noting the dura­tion of it, by the breadth the extent of its circuit) and the height was equal to the length and breadth of it, noting the flourishing condition of it equal to the extent and duration.

17. And he measured the wall thereof an hundred and fourty and four cubits, the mea­sure [...] according to the note f measure of a man, that is, ofan Angel [...] the Angel.]

Paraphrase 17. And the wall (that is, the Christian faith or doctrin) which surrounded and inclosed the city, was an hundred fourty four cubits in compasse, that is, twelve times twelve cubits, al­lowing an equal proportion to every of the twelve Apostles (the foundations of this wall, v. 14.) in the planting that faith, building that wall. And the rod v. 14. by which he meted all this, was a pole of six foot long, equal to the stature of the Angel that appeared to me, that is, of a man, Ezek. 40. 3.

18. And the building of the wall of it was of Jasper, and the city was pure gold, like unto clear glasse.]

Paraphrase 18. And the matter of which this wall was made was Jasper, a very precious and durable stone, (see c. 4. 3.) noting the several ingredients in the Christian faith to be such, precious precepts, (a gracious yoke) promises of great fidelity, sure to be performed and such as all eternity is concerned in; and the Church it self a society of holy men, observable for sincere conspicuous purity, such as God, who sees to the bottome of the heart, acknowledges and approves, and such as men may behold and glorifie God for them, in both respects express'd here by gold and glasse; gold in respect of the purity and value in the sight of God, and glasse in respect of the transparency of it discernible both to God and man: see Tobit 13. 16.

19. And the foundations of the wall of the city were garnished with all man­ner of precious stones. The first foundation was Jasper, the second Sapphire, the third a Chalcedonie, the fourth an Emerald,

Paraphrase 19. And the Apostles, which planted this faith; were represented in a most glorious manner, by all the most pre­cious things imaginable, (see Tobit 13. 17. and Ezech. 28. 13.) the several intimations of each of which might have somewhat of propriety to each of the Apostles, but will hardly be appliable with any certainty, but all together certainly note that which is most precious, and signifie their memory (as themselves in their life-time) to be such in the Church of God, and any thing was taught by them to be accepted with veneration.

20. The fifth Sardonyx▪ the sixth Sardius, the seventh Chrysolite, the either Beryl, the ninth Topaz, the tenth Chrysoprasus, the eleventh a Jacinth, the twelfth an Amethyst.]

21. And the twelve gates were twelve pearls, every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glasse.

Paraphrase 21. And the governours of the Church, which had the power of admitting into the Church, or casting out of it, v. 12. were each of them represented as very estimable precious persons; and the streets of the city, that is, the assemblies or congregations of Christians in the Church, were like gold and glasse, (as before v. 18.) for purity of life and conspicuousnesse of it, and even to God that look'd through the bottome of it, approvable.

22. And I saw no Temple therein, for the Lord Godthe ruler of all is the Temple there of [...] almighty and the Lamb are the Temple of it.]

Paraphrase 22. And there was liberty to serve God in every city and place, and not as it was wont among the Jewes, only at Jerusalem, but wheresoever Christians met together, or in every mans own recesse, they offered up prayers to God, and God in Christ was in the midst of them, especially in the Christian Churches set apart for God's peculiar service in every city and town, and not only in some one place for all to resort to.

23. And the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof.]

Paraphrase 23. And there was no need of sun and moon, new waies of revelations for the enlightning this Church, for God by coming down, and pitching his tent (being in our humane nature present here) upon the earth, hath planted the faith entirely, and so his doctrine is the full light of his Church, the rule of all our faith, and so there is no need of any additions, or new revelations.

24. And the nations of them whichescape [...] are saved shall walk in the light of it, and the kings of the earth doe bring their glory and honour into it.]

Paraphrase 24. And all the people of the world, that come to any sense of their Idolatries and sins, by all God's judgments fallen upon them, shall be content to live strictly according to this rule, (Isa. 60. 3.) and the Kings of the earth, (see. Isa. 49. 23.) the highest in all sorts of power, and learning, &c. will submit themselves to it, and be glad to be members of the Church, and doe their best to support it, and endow it with the riches of this world.

[Page 944] 25. And the gates of it shall not be shut not be shut at all by day, for there shall be no night there.]

Paraphrase 25. And there shall be a most ready hospitable recepti­on at all times, for all that will come in to the faith by amendment of life.

26. And they shall bring the glory and honour of the nations into it.]

Paraphrase 26. And the Gentiles of o­ther parts that are not subject to the Roman Empire, shall come in to the Church, and contribute their best to the flourishing of it, by endowing of the Church (which is ordinarily meant by honour, see Col. 2. note i.)

27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination,and a lie, [...] and maketh a lie, but they which are written in the Lambs book of life.]

Paraphrase 27. And this shall gene­rally be done by all that have any resolution of living pure­ly and godly, and only they shall be kept out which are immers'd in all filthiness, and abominable, unnatural, vicious practices, and in all kind of unjust dealings, (for such cannot by the laws of baptisme be received, and such will not desire to undergoe Christ's discipline.)

Annotations on Chap. XXI.

a Note: [...] V. 1. New heaven and new earth] That heaven and earth signifie no more then the world, hath been shewed in Note on 2 Pet. 3. b. and consequently a new heaven and a new earth, in stead of the old, which is put away, must signifie no more than a new world. And this in the prophetick style is most proper to de­note a flourishing state and condition of the Church, as there in S. Peter the new heaven and new earth wherein dwelleth righteousnesse, is a pure Christian Church plan­ted by Christ, in stead of the old Judaical mode; but this here with some difference, noting the flourishing con­dition of it, in opposition to the former persecutions it was under, the change consisting in that. And this from Isai. 65. 17. where, creating new heavens and new earth, is sending the Jewes a joyfull deliverance, and that a very permanent one, ch. 66. 22. To which is ap­pliable that of the Jewes, who say that whensoever [...] the new song is mention'd, 'tis meant of the future age, that of the Messias, (so R. Solomon on Psal. 96. 1.) and R. Gaon renders the reason, because there shall be a new heaven and a new earth.

b Note: [...] V. 2. New Jerusalem] The true meaning of the new Jerusalem mention'd here, ver. 2. and again with the addition of holy, and the glory of God upon it, ver. 11. will be a key to the interpreting this chapter. That it signifies not the state of glorified Saints in heaven, ap­pears by its descending from heaven in both places, (and that, according to the use of that phrase, ch. 10. 1. & 18. 1. as an expression of some eminent benefit and blessing in the Church) and so it must needs be here on earth; and being here set down with the glory of God upon it, it will signifie the pure Christian Church, joy­ning Christian practice with the profession thereof, and that in a flourishing condition, express'd by the new hea­ven and new earth (see Note a.) In this sense we have the supernal Jerusalem, [...] Gal. 4. 26. the new Jerusalem, Rev. 3. 12. where to the constant professor is promised that God will write upon him the name of God, and the name of the city of God, the new Jerusalem, which there signifies the pure Catholick Christian Church. To which purpose it is observable, that Eusebius in the setting forth the flourishing of the Christian Church in Con­stantine's time, particularly the building of a magni­ficent Temple to Christ at the place of his sepulture in Jerusalem, saith of it, that it was [...] (I should think it should be [...]) [...], the new Jeru­salem, concerning which the holy Scriptures prophesying by divine Spirit doe sing many things, l. 3. De vit. Const. c. 32. Where there is little doubt but this book and place of this prophetick Revelation is referred to by him wherein this new Jerusalem is so magnificently set out: And though his application of it to the build­ing of that Temple at Jerusalem (both there and be­fore, [...]) be somewhat too much restrain'd, yet the time of Constantine is perfectly agreeable to the notion which we have given of it; and the flourishing condition of Christianity, not only at Jerusalem (of which the building that Temple was an instance) but over the whole habitable world (the full importance of it) is not any way excluded by this stricter accommo­dation of his, but is rather evidenced by these passages to have been the interpretation affix'd to this pro­phecie in those times wherein he wrote. The only dif­ficulty remaining will be, whether this Vision being here placed after that other of chap. 20. concerning the thousand years, and the Turks invasions of the Church, it be here set to signifie any new change after that, founded in the destruction of the Mahometans, ch. 20. 9, 10. or whether it may not more probable be a repeti­tion of the same thing more largely which is there set down, ch. 20. 4, 6. And this latter may safely be pitch'd upon, notwithstanding the placing of it after. For that which hath been observed of Joseph concerning the King's dreams, Gen. 41. 32. that the two dreams being to one purpose v. 25. 'twas doubled, to shew 'twas established by God, so it hath been ordinary with the Prophets in the Old Testament, and oft exemplified here, that two Visions should belong to the same matter. And this here very pertinent to the one designe of all these Visions, to fortifie the seven Churches of Asia, by fore­telling largely the flourishing condition to which God should at last advance the Christian Church, which being but briefly pointed at in the former chapter (and that with a mixture of the contrary) and only the space of it for the thousand years particularly and punctually insisted on, 'twas here fit to be more largely and rheto­rically set down, being a thing of so great importance. That this is the meaning of the new Jerusalem may fur­ther appear by an eminent monument in the prophecie of old Tobit before his death, ch. 14. 6, 7. where the third great period prophesied of by him is express'd by the building up Jerusalem gloriously (of the former see Note on Mat. 24. c. and the Praemon.) the begin­ning of which is the conversion of the Gentile world, and their burying their idols, ver. 6. (which was the summe of these former Visions, ch. 18.) and then fol­lows, all nations praising the Lord, all people confessing God, and the Lord's exalting his people, and all those that love the Lord our God in truth and justice shall rejoice, shewing mercy to our brethren, a state of flouri­shing piety, magnifying, blessing, praising God, and of charity and mercy to all men, which is the summe of this ensuing Vision, and (as that there, so here) the con­clusion of all.

c Note: [...] V. 3. Behold the Tabernacle of God] The meaning of this phrase, [...] behold the tabernacle of God with men, will easily appear by remembring the affinity of the [...] tabernacle, and [Page 945] the Schechinah, appearance or presence of God, called here ver. 11. [...] glory, and oft elsewhere. God is wont to be said in Scripture to be present where his Angels appear; accordingly the Pictures of the Cheru­bims in the Tabernacle, and after in the Temple, were notes of his peculiar presence there. And so both the Jewish Temple and Christian Church having the pro­mise of God's peculiar presence, is fitly styled his Taber­nacle here and ch. 13. 6. and elsewhere his house, both in the same sense, a tabernacle being but a moveable house. And then behold the tabernacle of God with men, is no more but an interpretation of that which was represented in this Vision, viz. that hereby was noted the Church of Christ, whose title is Emmanuel, God with us, [...] or God with men, God incarnate; and the [...] behold, is a determination of it to what went imme­diatly before, thus, The bride adorned for the husband, is the Christian Church (see ver. 9.) And then the pro­mise that follows, [...] he will dwell with them, &c. is his marrying, and endowing, and living, and dwelling with this spouse, that is, continuing his favour and love and protection to the Church, as long as that continues faithful to him, performs the duties of a wife, obedience and fidelity to the husband. And then consequent to that mercy and protection is the cessation of persecuti­ons that follows, [...] [...], and he shall wipe every tear from their eyes, &c. remove all cause of sorrow from the Christians.

d Note: [...] V. 8. Fearfull] The [...] cowardly here, which are set in the front of all these sins, denote the re­nouncers of Christ in time of persecution, set opposite to persevering Christians, v. 7. and here clearly signifie the Gnosticks, or such as they were, whose position it was, that 'twas an indifferent, and so a lawful, thing to forswear Christ in time of persecution, and to sacrifice to Idols (here also noted by idolatry.) They are far­ther express'd by [...] unfaithful, [...] that fall off from Christ; and more especially by [...] detested, and [...] fornicators, and [...] sorcerers, &c. see Note on ch. 2. b. &. ch. 9. c. & 1 Joh. 4. a. So Ter­tullian interprets it in Scorp. contra Gnost. c. 12. Inter reprobos, imò ante omnes, timidis, inquit, particula in stagno ignis, Ap. 21. among the reprobates, yea before all them, the cowardly have their portion in the lake of fire.

e Note: [...] V. 10. City] That the City is the Church is most evident in this Vision, being before called the holy City, the new Jerusalem, ver. 2. [...] Now the wall is that which encompasseth the city, keeps all out which are not thought fit to be admitted, and guards and secures the city. And to this the Christian doctrine is perfectly answerable: none are to be admitted or continued there which doe not acknowledge that; and so this like­wise defends and fortifies the Church from the invasion of Hereticks. And he that teacheth any other doctrine, let him be Anathema. [...] As for the [...], great­nesse and highness of this wall, that signifies the excel­lence and even divinity of this doctrine, admirable pre­cepts, divine and heavenly promises. And as this is a defensative to the city, so the foundations thereof are the several preachings of the Apostles in all their tra­vails, which being the same in all places, this one wall is said to have twelve foundations, ver. 14. and on them the names of the twelve Apostles of the Lamb, to signi­fie those doctrines that are not thus founded on their preaching, either by word of mouth, or by writing de­duced from them, not to be fit for reception in the Church.

f Note: [...] V. 17. Measure of a man] That [...], the measure of a man, referres here to the stature of a man, appears most probable by the addition of [...], that is of an Angel. For as here the person seen in the Vision was an Angel, ver. 9. so Ezech. 40. 3. where there is mention of this measuring reed, it was shewed him by a man whose appearance was like the appearance of brasse, that is, a man in a glorious ap­pearance, such as Angels used to appear in. And then the [...] or measure must referre, not to the cubit, im­mediately precedent, [...] but to the [...] or reed, ver. 15. noting that reed by which he had measured the city to be about six foot long, and so the measure or stature of a man, or Angel in humane shape, as now he ap­peared unto him. That the reed or pole was of this size, that is six foot long, may be concluded from Ezech. 40. 5. There, as here, was a man with a mea­suring reed, ver. 3. and that reed was six cubits long, but that cubit not, as 'tis ordinarily counted, a foot and a half, but as it is taken by the measure of that bone which gives the denomination; [...], a cubit is the distance from the elbow to the wrist, as Aristotle and the Anato­mists determine, which is in well-proportion'd bodies the sixth part of a man's stature. And that this was the acceptation of [...], [...] as among the Grecians so among the Hebrews, appears by the account of Jose­phus De bell. Jud. l. [...] c. [...] where having made the wall to contain 90. turrets, each of them 20. cubits long, and the space betwixt each to be 200. cubits, (which must conclude the circuit of the wall to be 19800 cubits) he adds, [...], the whole compasse of the city was thirty three furlongs: which concludes the allot­ment of 600. cubits to every furlong; and that we know among the Greeks contained 600. foot. So that the cubit is no more then a foot, or the sixth part of a man's stature. So when Solinus saith of the walls of Babylon, Polyhist. c. 70. quorum altitudo ducentos pedes detinet, that they were two hundred foot high, and soli. 6. 26. Pliny, li. 2. c. 6. Oro­sius saith they were fifty cubits broad, altitudine quater tantâ, four times as high, that is two hundred cubits; and so saith Herodotus, [...], the height was two hundred cubits. That all this measu­ring of the city is mystically to be understood, and not literally, there is no doubt; but what the mysterie is will not be obvious to determine. This may perhaps be it; that the considering or pondering, that is mea­suring of the Church, the duration, the extent, the flourishing of it, here described, as also of the walls thereof, the Christian saith, is the work, delight, desire of Angels, one of the number of those things which the Angels desire to look into, 1 Pet. 1. 12. Eph. 3. 10, 18, 19.

CHAP. XXII.

1. AND he shewed me note a a pure river of water of life, clear as crystal, pro­ceeding out of the throne of God and of the Lamb.]

Paraphrase 1. And in the same vision I farther saw, by the Angels shewing me, or pointing to it, a font, or baptistery, to which they that were admitted were bound to undertake all purity of living, and the power of admitting to that was intrusted to the Governours of the Church, by Christ communicated to them.

2. In the midst of the note b streetthereof, & of the river, on this side and on that was the Tree of Life bearing twelve fruits, yielding of it and note c on either side the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and note d the leaves of the tree were for the healing of the nations.]

Paraphrase 2. And I saw also a place for Christian assem­blies; and betwixt that and the font was the tree of life planted, noting these two to be great obligations, and advancers of piety in mens hearts, such as should bring forth all manner of fruits of holinesse at all seasons. And the visible outward profession and form of piety in the Church (perhaps discipline, and government, and ceremonies instituted in it) were to be of great use, as to attract others and bring them into the Church, so to keep men in a good healthy state of soul, or reduce and restore them that are fallen from it.

[Page 946] 3. Andany accur­sed thing shall be there no longer there note e shall be no more curse, but the throne of God and of the Lamb shall be in it, and his servants shall serve him.]

Paraphrase 3. And for notorious sin­ners, such to whom the cen­sures of the Church belong, they shall not be permitted to continue in it; for the Christian judicatures shall never cease, or be turned out of it, for the space of the thousand years, (as many other governments have failed) and all Christians will sub­mit to it.

4. And they shall see his face, and his name shall be in their foreheads.]

Paraphrase 4. And such as doe so shall have the favour of God, and shall be accounted true Christian servants of his.

5. And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.]

Paraphrase 5. And in this Church of Christ there shall be no more sadnesse or darknesse, no want of refreshment of comfort, God shall be all in all unto them: and they shall never fail to enjoy this felicity of cheerfull Chri­stian living, this freedome of serving God, &c. express'd by being Kings, see note on ch. 1. d. and by reigning with Christ, ch. 20. 4.

6. And he said unto me, These sayings are faithfull and true. And the Lord God of the holy prophets sent his Angel to shew unto his servants the things that must suddenly [...] shortly be done.]

Paraphrase 6. And the Angel then began to conclude and fold up his discourse to me, and to summe up what I had seen in this vision, telling me, That all this, as strange and glorious as it was, should certainly come to passe, and that God which inspired and gave commissions to all the prophets had now sent an Angel to make this revela­tion, by way of vision, of those things that were speedily to commence, and one after another to come to passe.

7. Behold, I come quickly: Blessed is he that keepeth the sayings of the pro­phecie of this book.]

Paraphrase 7. And this consideration of the speediness of the com­pletion of these prophecies, that of the prosperity of the Church under the Christian Emperors and Kings within 250 years, but of those that concerned the destruction of the Jews and Gnosticks, the present enemies and persecutors of Christians, every where call'd the coming of Christ, (see note on Mat. 24. b.) now immediately approaching, is of so important consideration to every one who now lives in the Christian Church, that as 'tis the only way to felicity for a man to guide his actions by the contents of this prophecy, so 'twill go very ill with him that doth not.

8. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the Angel which shewed me these things.]

Paraphrase 8. And I that write all this book of visions, by way of Epistle to the seven Churches of Asia, am that very person that saw and heard all that is here set down: And when I did see them and hear them, I was so trans­ported with the joyfulnesse of the matter of them, that I did in expression of a true sense of that benefit, perform a most hum­ble obeisance to him that had been the messenger to conveigh it to me: see ch. 19. 10.

9. Then saith he unto me, See thou doe it not, for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: Worship God.]

Paraphrase 9. But he would not per­mit me, saying, I am but a fellow-servant of thine, and but equal to the other prophets which are thy brethren, (thou thy self being such an one by being an Apostle, see ch. 19. 10.) and they that live Christianly, and persevere in the faith of Christ against all temptations, according to the designe of this book, are absolutely such as I am, the servants of God also. Let God have the thanks and praise of all that shall be done, and of all that is now revealed to thee.

10. And he saith unto me, Seal not the sayings of the prophecies of this book, for the time is at hand.]

Paraphrase 10. And then, methought, Christ himself said thus unto me, Seal not, shut not up this prophecie (as sealing is opposed to leaving open and legible, Isa. 29. 11.) Lay it not up as a thing that only future ages are concern'd in: For the time of the completion of a great part of it is so immediately at hand, that 'tis fit the prophecie should be open, for all to see and to observe the completions of it.

11. He that isinjurious, let him be injurious, [...] unjust, let him be unjust still; and he whichdesileth, let him de­sile, [...] is filthy, let him be filthy still; and he that is righteous, let himor, doe righteousness, the King's MS. reads [...] be righteous still; and he that is holy, let him be holy still.]

Paraphrase 11. And now the had and good shall come to receive their sentence: there remain not now any more seasons of working changes on any, but he that is now an impenitent persecutor of Christianity, an im­penitent carnal Gnostick, is like suddenly to be taken and dealt with accordingly: and on the other side, he that hath held out con­stant for all those terrors and persecutions, and deceits of carnal sins, is suddenly to receive the fruits and reward of it.

12. And behold, I come quickly, and my reward is with me, to give every man according as his work shall be.]

Paraphrase 12. And I shall not now make any longer delaies (as hitherto hath by some been objected against the fidelity of my promises, 2 Pet. 3. 9.) but hasten to reward every man according to his works, both good and evil.

13. I am Alpha and Omega, the beginning and the end, the first and the last.]

Paraphrase 13. I am the eternal God, that have descended so low to the very death of the crosse, and having been my self tempted, am sure not to leave you in calamities; I am able to perform my promise, and shall not by any means be hindred from it.

14. Blessed are they thator, wash their gar­ments, for the King's Ms. reads [...] doe his commandements, that they may havepower o­ver, or up­on [...] right to the tree of life, and may enter in through the gates into the city.]

Paraphrase 14. Thrice happy are they that receive the faith of Christ, and live according to those rules of piety mentioned, ver. 2. and live quietly and Christianly in the Church.

15. For without are dogs, and sorcerers, and whoremongers, and murtherers, and Idolaters, and whosoever loveth and maketh a lie.]

Paraphrase 15. Out of which all pro­fane wicked persons are to be ejected; such are the Gnosticks, which cannot be better compared then to dogs for biting and tearing the orthodox constant Christians, and are over and above sorcerers profess'd, and guilty of all filthy pollutions, bloodily minded, guilty of Idol-wor­ship, and hypocritical treacherous persons (see ch. 21. 8.) and so are but false equivocal members of Christ's Church, and shall have no part of the benefit of Christians.

16. I Jesus have sent mine Angel to testifie these things unto youconcern­ing [...] in the Churches: I am the root and the off-spring of David, and the bright and morning starre.]

Paraphrase 16. I Jesus have sent unto thee my Angel, with all these visions concerning the seven Churches, and all other passages concerning the universal Church of God. I am he that am known by the Prophets by these se­veral titles, The root of Jesse, The son of David, (and therefore can bring down the mightiest Kings, as David did) The starre that ushers in the day, all lightsomeness and chearfulness into the world, (see ch. 2. note o.)

[Page 947] 17. And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come: and whosoever will, let him take the water of life freely.]

Paraphrase 17. And the Spirit of God that dwells in the Church of Christ, and adorns and sets it out, fits it as a bride for Christ, and the Church, the Bride it self, calls to every man to consider his own safety, so farre as to make hast to come into the number of these faithfull servants of Christ. And let every one that heareth these visions say the same, seeing that important advantages of it, and dangers of the contrary: and whosoever will, may have a chearfull admission to it, and to that refreshing assistance of grace and pardon of sin that is reach'd out there.

18. For I testifie unto every man that heareth the words of the prophecie of this book, note f If any man shall adde unto these things, God shall adde unto him the plagues that are writ en in this book.]

Paraphrase 18. As for all those to whom this prophecie shall come, I conjure them all that they change not a tittle of it, and withall that they look upon it as the last authoritative prophecie that is likely to come from heaven, to be a rule of faith to the Church. What is here said, is decreed and setled immutable; no man shall be able to avert it: and whosoever shall go about to infuse any-other expectations into men then what are agreeable to these visions, God shall bring on him the judgments that are here denounced against Gods greatest enemies.

19. And if any man shall take away from the words of the book of this pro­phecie, God shall take his part out of theor, tree, the King's MS. reads [...] book of life, and out of the holy city, and from the things which are written in this book.]

Paraphrase 19. And so in like man­ner, whosoever shall derogate any thing from the authority of this prophecie, or take out any part of it, or occasion men's not receiving the admonition of Christ here contained, in every part thereof, God shall cast him off, throw him out of the Church, account him uncapable of all the blessings which are here promised to the faithfull Christians.

20. He which testifieth these things, saith, Surely I come quickly, Amen. Even so, come Lord Jesus.]

Paraphrase 20. Christ that sent these visions affirmeth assuredly that he will speedily set to the execution of what is contained in them (see note on Mat. 24. b.) and that infallibly. And the writer hereof in the name of all faithfull Christians gives his acclamation, Be it so, Lord Jesus, be it so.

21. The Grace of our Lord Jesus Christ be with you all. Amen.]

Paraphrase 21. I am now to conclude this Epistle to the seven Churches in the solemn form of Apostolical salutation, The grace, mercy and goodness of our Lord Jesus Christ be with you all. Amen.

Annotations on Chap. XXII.

a Note: [...] V. 1. A pure river] The five first verses of this chapter belong to the businesse of the former chapter, the description of the Christian, Church in its flourish­ing condition and ought not to have been divided from it. And this first verse hath a nearer connexion with that which immediatly preceded. There in the begin­ning of it is mention of entrance into the Church, [...] and who they were that should not be admitted to it. Now this entrance we know was by Baptisme, and that is sure express'd here by the [...] the pure river of water of life. The place wherein they baptized was first any great pool of water (typified, Ezech. 47. 5. by waters to swim in) where they might go in, as Philip with the Eunuch, and be put under water; from whence it is ordinarily by the antients call'd [...] a pool. In the times here referred to, that is, under Constantine, the Font was in the Court before the Church. Fountain-water running always into it. This Fountain-water is in the New Testament called [...] living water, [...] and here by analogie water of life, but that with the addition of a mystical sense (as when Ezech. 47. 9. it is said, that every thing that mo­veth, wheresoever the waters come, shall live; or when Christ speaks of [...] water leaping, or springing, to eternal life) because Baptisme as an initiation into the Church, is an entrance into a Christian and eternal life. And the water in the Bapti­stery or Font, maintained from the spring, is called here [...] river, [...] a word by which any running water is called, and so that Ezech. 47. 5. And this river [...] pure, because Baptisme is a federal sacramental under­taking of all purity of living, forsaking all sin, and engaging of the soul to purity; and in the same respect it is also said to be [...], [...] clear as Crystal, being an obligation to all purity in the bapti­zed. Now that this pure river is said to proceed, not as Ezech. 47. 1. [...] from under the threshold of the house, but out of the throne of God and the Lamb, hath some more difficulty in it, which, I conceive, may thus be re­solved; The throne is a notation of power and judica­ture, as when God is introduced in the Vision, c. 4. 1. sitting on a throne; and so the throne of the Lamb is that power which is by Christ enstated on the Gover­nours of the Church, of which the power of bapti­zing being one special part, this river by which Bap­tisme is express'd is fi [...]ly said to proceed out of the throne. To which purpose it must be observed, that the power of baptizing, though communicated to inferiour Priests and Deacons, was at first in the Apostles, and from them descended to the Bishops, and never per­mitted to any but by appointment from the Bishop. So saith Ignatius, [...] &c. in Ep. ad Smyrn. 'Tis not lawful to baptize without the Bishop: and Tertullian de Bapt. Dandi bap­tismum jus habet summus Sacerdos, qui est Episcopus, dein Presbyteri & Diaconi, non tamen sine Episcopi authoritate, The chief Priest, who is called the Bishop, hath the power of giving baptisme, after him the Pres­byters and Deacons, but not without the authority of the Bishop. And S. Cyprian makes two parts of the power of the keys, (that ruling power, as of the aeco­nomus, intrusted to the Governours of the Church, the successors of the Apostles) the one to admit as by the key in Baptisme, the other by Absolution. And that most probably is the meaning of this place, where the baptisiual water is in the Vision said to proceed from the throne of God, and of the Lamb.

b Note: [...] V. 2. Street] What [...] the street denotes in this Vision may be easily resolved by observing that the streets or broad places of a city are places of concourse and resort, and so [...] and [...], assemblies and streets, are used together in the same sense, Mat. 6. 5. Accordingly the street or broad place here will be fit to denote the place of assembly in the Church or City of God, where the prayers are offered up, and the sacrifice of the Church in the Eucharist, and where instruction is reach'd out to them.

c Note: [...] Ib. On either side of the river] That the tree of life here mentioned (in stead of the very many trees in Ezechiel, ch. 47. 7) looks back to Paradise, where that tree was set, Gen. 2. 9. doth seem most probable, and well accords also with the river here joyn'd with it, as there V. 10. a river went out of Eden to water the garden. And therefore what is here meant by it in the prophetick notion, may be best learn'd from the allegorical interpretations which the antient writers [Page 948] affix to it in the Old Testament; for those will be most agreeable to the prophetick style, which we know is made up of figures. Now of the tree of life saith Philo, it signified [...] piety, or worship of God. And so Clemens Alexandrinus, that the tree of know­ledge was [...], if we transgresse, that is, it signified [...]inne, of which whosoever tasted, should die, but the tree of life denoted piety, of which he that eat, should live eternally. Other descants there are on it here, that it should signifie the crosse of Christ, or the enlivening grace of God: but this is the most agreeable to the Context, and the other circumstances thereof. But it must here be enquired what is the mea­ning of the phrase, [...] [...], which we render, in the midst of the street of it, and on either side the River; but the words bear not that, and a great inconvenience there must be in so rendring them, for the tree of life, which appears to be in Paradise and here but one, and not many, as in Ezechiel, nor set on the bank of the river, as there, must yet be supposed to be on both sides of the river, which is impossible. The best and most literal rendring will be this, [...], in the midst of the street and the river, [...] [...], (or, as the Kings MS. reads, [...]) on this side and on that side, that is, not as in Ezechiel, the many trees on the one side and on the other side of the river, but so, as may be applicable to the one tree, and to the street, and river here named, one of them on one side, t'other on the other side of the tree. That this is the meaning of the phrase may appear not only by the commodi­ousnesse of this sense, and the absurdities consequent to the other rendring, but also by comparing it with another passage in this writer, Joh. 19. 18. where it is said they crucified Christ, [...], and with him two others, on this side and on that side, and Jesus in the midst (A phrase very near to this, [...] here being all one with [...] there.) There Jesus is in the midst of the two theeves, that is, between them, and that express'd by the [...], as here; That must signifie there one of them on this side of him, and the other on that, and therefore it must in all reason be so here also, the street on one side, and the river on the other side, and the tree of life in the midst, or betwixt them. This being thus far clear, for the literal understanding of it, and so the representation not absolutely the same with that in Ezechiel, but lightly varied from it in some few circumstances, the mystical or prophetical meaning of it will be clear also, that betwixt the place of assem­bling on one side, and the Font or Baptistery on the other side, stood Piety in the midst, Baptisme being on purpose designed to initiate, and engage us to piety, and by God's grace to enable us to perform it, and the service of God in the assembly, the prayers and the Sacrament of the Lords Supper, and Christian instru­ction designed so too, for the confirming our vows of new life, and to instruct us farther in our duty, and to bring down more grace for the performance of it. What is added of the [...], [...] (not twelve man­ner of fruits, but) twelve fruits, is taken from Ezechiel also, ch. 47. 12. and is not to be applied to any set number of several vertues, as some would have it, but to the constant continual production of them, not at a few, but at all seasons; for so the year being the mea­sure of all time, bearing fruit as oft as there be moneths in the year, must needs signifie the continual, constant fruitfulness of it. And this was much for the honour of the tree, few trees bearing above once a year, few in the winter, but this every moneth in the year; and so the fit­ter to denote Christian piety, to which our Baptisme engageth us, and our living in the Church confirms that engagement on us, and both to continue to serve God in holinesse and righteousnesse all the days of our lives.

d Note: [...] Ib. The leaves of the tree] The leaves of a tree that beareth fruit are of use to guard and preserve the fruit; and besides they are many of them medicinal; and so both in Ezechiel and here they are said to be [...], for healing or medicine. That which is most pro­bably here meant by these leaves of this tree of life, is the outward visiblenesse and exemplarinesse of piety, which accompanies the fruits of it. This in single per­sons is only the shining of their light before men, which is of great use to attract others (even the [...], if that signifie the Gentiles, unbelievers here) to Christianity, who see their good works; whereas the scandalous sins of Christians are apt to aliene and deter others from that profession. But in a Church these leaves may sig­nifie more also, the publick and frequent assembling for the service and worship of God, and the Canons and exercise of strict discipline, &c. And that these latter, of the discipline and censures of the Church, are meant by these leaves, may be collected not only by the usefulnesse of them to the preserving works of pie­ty in a Church, (as leaves are for preserving the fruit,) and secondly, by the propriety of them in order to cu­ting of the diseases of mens souls, the reforming of lapsed sinners, which may here be express'd by [...] for healing; but also by that which follows pre­sently upon it, v. 3. which most signally belongs to this matter of Censures, (see Note e.)

e Note: [...] V. 3. Shall be no more curse] That [...], a curse or execration, is ordinarily taken for the person to whom that Censure or second sort of Excommunicati­on belongs, appears by the use of it in other places of the New Testament. Thus Rom. 9. 3. [...], I could wish to be a curse, that is, accursed, from Christ, separate or excommunicate from the body of Christ, the Church. So 1 Cor. 16. 22. If any man love not—let him be anathema; and Gal. 1. 8. If I or an angel shall teach any other doctrine, let him be a­nathema. In all these places the word Curse is clearly put for an excommunicate or accursed person, put under the censures or execration of the Church; and accor­dingly here in any reason [...] every curse must signifie every wicked person fit for the Censures of the Church: [...] And then the [...], shall be no longer, must signifie the exercise of such discipline in the Church, in excluding all such wicked persons out of it, and so to the mention of Baptisme, by the river, v. 1, 2. and of the Christian assemblies, by the streets, v. 2. adds the use of excommunication in the Christian Church, for which we know Ecclesiastical Judicatories were erected in Constantine's time, and so continued under the favour of Christian Emperors and Princes. By which appears also what is meant by the throne of God and the Lamb in this verse, [...] viz. Christian Judica­tories for the excommunicating of scandalous offenders, where in the power exercised by the Bishops is acknow­ledged to be the Power of God, or Christ, and this throne here the same with that v. 1. the power of Ba­ptizing and of excommunicating, of admitting and excluding from the Church, being branches of the same authority, by Christ communicated to the A­postles.

f Note: [...] V. 18. If any man shall add—] This form of speech here used to conclude this Book is, First, a Sym­bolical and prophetical form of expressing the certain­ty and immutability of this Prophecie; and Secondly, an expression of the absolutenesse and perfection of it in order to publick use, that it should be the one pro­phecie given to the Christian Church, which should bring divine authority along with it, sent with a com­mission from heaven; and not only proceeding from a publick spirit, but sent out with a publick charge, that (as Josephus saith contr. Appion. l. 1. that after the time of Artaxerxes, though many excellent things were written, yet they brought not divine authority [Page 949] with them, nor consequently were so received or belie­ved, because there was not then a certain succession of Prophets, and [...] no body durst adde, or detract, or change any thing in the Old Canon after so long a time, so) though there might be some Prophets after S. John, (as Justin Martyr tells us, that the gift of Prophecie remained in the Church till his time) yet this book should be the last, and so the close and seal of all publick Prophecie, and that therefore no new doctrine was now farther to be expected by the Christian Church, and whosoever taught any as a rule of faith and life, and pretended Revelation for it, should fall under the censure denounced against false Prophets, Deut. 13. and under Saint Paul's anathe­ma, Gal. 1. 8, 9. That this should be only an [...], or adjuration of the Scribe, as in the end of Ire­naeus in some Copies there is an adjuration not to add or diminish (and as 'tis said in Aristeas, that after the translation of the Septuagint, Demetrius perswaded the Jews to adde an imprecation on any that should change, or add, or transpose, or take away any word from it) was the conjecture of a learned man, Mr. Lively; and as it may very well be received, so need it not prejudge those other importances of it before mentioned.

THE END.

Addenda, Delenda, Mutanda, Corrigenda.

  • PAg. III. lin. 31. for, they had, r. they that had
  • p. V. l. 7. for, of fit, r. to fit
  • p. 5. l. penult. r. unto thee Mary
  • p. 8. col. 2. l. 23. r. providing,
  • p. 15. col. 1. marg. l. 4. r. Dei l. 18. c. 23. l. 7. r. par. 3.
  • p. 17. col. 1. l. 43. r. Optatus l. 1.
  • p. 18. col. 2. l. 7. r. it were of fire]
  • p. 19. col. 2. l. 43. r. i. e. my self)
  • p. 24. v. 32. r. [causeth]
  • p. 26. col. 1. l. 43. r. this,
  • p. 29. col. 1. l. 45. r. secundum ea col. 2. l. 31. r. [...]
  • p. 30. col. 1. l. 62. r. [...]
  • p. 32. col. 2. l. 24. r. mine is thine,
  • p. 38. col. r. l. 35. r. cubit]) chap. 7. v. 6. l. 6. r. return thee
  • p. 45. col. 2. l. 70. r. ejulation
  • p. 46. ch. 9. l. 2. dele, ver. 7. and
  • p. 48. v. 37. r. [the harvest col. 2. l. 33. r. yet is
  • p. 49. col. 1. l. 15. r. preceded
  • p. 54. col. 2. l. 8. r. [...]
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  • p. 57. col. 1. l. 13. r. and he dicta [...]ed
  • p. 58. par. v. 8. l. 5. dele, sin
  • p. 60. col. 1. li. 16. r. raised) col. 2. l. 22. r. contemner
  • p. 61. note f. l. 28. r. they carry
  • p. 62. col. 2. l. 33. r. [...]
  • p. 64. ver. 2. r. they]
  • p. 65. ver. 31. par. l. 5. r. irremissible
  • p. 77. note e. l. 1. r. [...]
  • p. 79. note b. l. 28. r. excepting col. 2. l. 16. r. any devoting
  • p. 80. note f. l. 33. r. [...]
  • p. 84. col. 2. l. 5. r. revive
  • p. 86. v. 15. par. l. 3. r. handleth him
  • p. 93. col. 1. l. 29. for, on r. or.
  • p. 95. note c. l. 9. r. [...] ibid. r. [...]
  • p. 107. col. 1. l. 34. r. by being
  • p. 111. col. 1. l. 1. r. what is meant by these heavy in marg. add [...] l. 43. r. was in
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  • p. 113. col. 1. l. 34. r. All this
  • p. 115. col. 1. l. 15. r. there by
  • p. 116. col. 1. l. 25. r. [...] col. 2. l. 21. r. while after, or,
  • p. 119. col. 1. l. 36. r. follow, the
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  • p. 121. col. 1. l. 48. dele yet col. 2. marg. l. 4. r. c. 11. l. 45. r. to all l. ult. r. the Jews were
  • p. 122. col. 1. l. 62. r. but) col. 2. l. 43. r. successlessly
  • p. 123. col. 1. l. 45. r. [...]
  • p. 126. v. 33. par. l. 3. r. in judgment
  • p. 127. v. 17. r. bread]
  • p. 131. col. 1. l. 15. r. of the
  • p. 136. v. 31. par. l. 4. r. took
  • p. 141. col. 1. l. 56. r. and (l. 57. r. to the
  • p. 145. note a. l. 27. r. Lu. 17. 18.
  • p. 148. marg. l. 48. for stalk r. blade
  • p. 151. col. 1. l. 20. r. is not
  • p. 152. ver. 1. par. r. 13. 54. ver. 14. par. l. 2. r. raised
  • p. 155. v. 11. par. l. 4. r. not to relieve
  • p. 156. ver. 26. par. l. 3. r. Mat. 15. f.
  • p. 157. col. 1. l. 53. r. [...] col. 2. l. 19. r. thought reasonable
  • p. 158. marg. l. ult. r. [...]
  • p. 162. col. 2. l. 65. after [...] add [...] l. 67. r. [...]
  • p. 169. v. 14. l. 2. r. art true.
  • p. 170. col. 2. l. 20. r. your part.
  • p. 172. col. 1. l. 28. r. (this l. 29. r. heaven)
  • p. 173. col. 2. l. 21. r. not fitt
  • p. 177. col. 1. l. 35. r. day, the
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  • p. 186. col. 1. l. 33. r. or subject
  • p. 195. col. 1. l. 9. r. Antoninus, saith
  • p. 202. ver. 14. par. l. 3. r. his ver. 20. par. l. [...]. r. Mat. ver. 23. par. l. 6. r. of healing
  • p. 205. l. 1. r. against col. 1. l. 31. r. after that, they
  • p. 206. col. 1. l. penult. r. [...]] he col. 2. l. 17. r. were l. 38. r. prest chap. vi. ver. 4. l. 2. r. it is not
  • p. 210. col. 2. l. 57. r. Mac.
  • p. 211. col. 2. l. 31. r. [...]
  • p. 215. v. 10. par. l. 2. r. I speak
  • p. 228. ver. 38. par. l. 3. dele on
  • p. 232. ver. 48. l. 1. r. he that
  • p. 233. note a. l. 36. r. of Italy
  • p. 236. note a. l. 16. r. which yielded
  • p. 239. note b. l. 2. between the Sy­riack words add,
  • p. 243. note a. col. 1. l. 4. r. is to
  • p. 245. note c. col. 2. l. 2. dele to
  • p. 250. note b. col. 1. l. 12. r. [...] l. 23. r. another there is, note c. l. 33. r. that this l. 50. r. [...]
  • p. 256. note a. l. 3. r. [...]
  • p. 264. note e. l. 31. r. author to
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  • p. 270. note d. l. 2. r. [ [...] as] note e. col. 1. l. 7. r. of Galilee note f. l. 22. r. [...]
  • p. 271. note g. col. 1. l. 14. r. but, af­ter his manner in other places, li. 34. r. the first ver. 3. l. 2. r. they have no
  • p. 280. ver. 39. par. l. 4. r. and types are note a. col. 2. l. 4. r. sick, and ho­ped for cure at this poole, and that li. [...]. r. porches or passages out of it
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  • p. 300. v. 36. par. l. 4. r. withall so
  • p. 301. col. 2. l. 41. for mention r. mēber
  • p. 326. col. 2. l. 30. for signs r. sins
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  • p. 382. col. 2. l. 18. r. to, in this ver. 3. par. l. 2. r. voices
  • p. 384. v. 10. par. l. 4. r. with so much
  • p. 386. inner marg. l. 25. r. be con­founded
  • p. 388. col. 1. l. 9. r. a city
  • p. 389. col. 2. l. 7. r. transgressores, l. 24. r. [...]
  • p. 394. col. 1. l. 32. r. concession is ver. 3. inner marg. r. sent forth
  • p. 399. col. 2. l. penult. r. (and so to do more)
  • p. 400. col. 2. l. 47. r. ruled
  • p. 401. ver. 8. after Mysia add]
  • p. 405. col. 1. l. 67. r. [...]
  • p. 407. col. 2. l. 46. r. [...]
  • p. 445. col. 1. l. ultima r. [...].
  • p. 457. v. 5. par. l. ult. for the r. their
  • p. 463. v. 1. par. l. 6. r. greatest sins
  • p. 468. col. 1. l. 19. r. unobligingness
  • p. 469. note c. l. 13. r. they that
  • p. 473. v. 3. par. l. 7. r. a great
  • p. 478. note k. l. 8. r. natural
  • p. 480. col. 2. l. 5. r. Gods purpose
  • p. 482. v. 19. par. l. 6. r. when after God delivering them up to— l. 8. for that, i. e.
  • p. 487. col. 2. l. 1. r. [...]
  • p. 492. marg. l. 34. for [...]
  • p. 501. col. 1. l. 17. r. so often
  • p. 502. v. 3. par. l. 1. dele to begin with the latter first (see note on Matthew 7. 6.)
  • p. 503. v. 17. par. l. 5. dele or delight to doe good
  • p. 511. v. 9. r. ye were
  • p. 512. col. 1. l. 3. dele and 7. 59
  • p. 524. note h. l. 6. r. them, the
  • p. 537. v. 24 par. l. 3. r. ignorant of
  • p. 539. col. 2. l. 1. r. fleshy.
  • p. 541. col. 2. l. 6. r. others as
  • p. 543. col. 1. l. 35. r. rereward
  • p. 546. v. 23. par. l. 8. r. of his giving his life
  • p. 551. col. 2. l. 6. dele) l. 12. after Church add) l. 14. r. [ [...] some]
  • p. 558. v. 27. marg. after [...] add severally.
  • p. 562. v. 56. par. l. 2. r. that which
  • p. 575. col. 2. l. 13. after see add,
  • p. 602. v. 12. par. l. 3. after that add it
  • p. 609. v. 23. par. l. 2. r. chastity
  • p. 615. v. 10. par. l. 8. for referred r. reserved v. 21. par. l. 4. r. yea
  • p. 616. note b. l. 10. r. heads
  • p. 617. v. 6. r. raised
  • p. 620. v. 18. par. l. 4. r. of the immense
  • p. 621. col. 2. l. 2. r. [...]
  • p. 622. v. 8. marg. r. led captivity captive
  • p. 625. note h. l. 18. r. contrary to it, slowness
  • p. 626. col. 2. l. penult. r. servants
  • p. 627. v. 13. for approved r. reproved marg. l. 26. for [...].
  • p. 629. e. l. 22. r. buy their safety by time or delay,
  • p. 634. v. 11. par. l. 3. r. commanded v. 18. par. l. 3. r. word
  • p. 638. v. 8. par. l. 3. r. and all
  • p. 641. col. 1. l. 10. after [...] add, after [...] dele,
  • p. 646. v. 15. par. l. 5. r. communi­cated to me your
  • p. 655. col. 1. l. 14. r. continetur e. l. 20. r. [...]
  • p. 657. col. 2. marg. l. 10. r. [...]
  • p. 670. col. 1. l. 10. r. [...]
  • p. 673. col. 2. l. 33. r. solicitude
  • p. 674. col. 2. l. 39. r. [...]
  • p. 683. col. 2. l. 3 [...]. viderant
  • p. 722. f. l. 6. r. [...]
  • p. 724. col. 2. l. 11. r. subscribed
  • p. 727. v. 4. par. l. 9. r. this, [...]
  • p. 732. v. 5. par. l. 8. r. adumbrated
  • p. 733. v. 13. par. l. 4. r. laid open
  • p. 736. d. l. 5. r. sickly persons
  • p 753. col. 1. l. 26. r. is again,
  • p. 755. v. 11. par. l. 3. r. power and promise,
  • p. 767. col. 1. l. 10. r. according to
  • p. 775. marg. l. 12. r. And are not
  • p. 777. col. 1. l. 19. r. [...]
  • p. 779. col. 1. l. 3. r. last, actions,
  • p. 781. col. 1. l. 10. r. [...]
  • p. 782. col. 2. l. 25. r. that this l. 28. r. but that
  • p. 785. col. 1. l. 20. r. [...]
  • p. 791. v. 11. par. l. 8. r. they are
  • p. 798. col. 2. l. 51. for [...] r. [...]
  • p. 801. col. 2. l. 18. r. to preserve
  • p. 804. col. 1. note g. l. 1. r. [...] col. 2. note h. l. 29. r. taken
  • p. 809. v. 6. par. l. 4. r. add a
  • p. 823. col. 1. l. 20. r. a pretence
  • p. 835. v. 5. par. l. 4. for devil r. world
  • p. 874. col. 2. l. 7. r. thus: Nicolas note d. l. 9. r. must be
  • p. 886. col. 2. l. 2. r. opposed one
  • p. 895. d. l. 16. r. his advice
  • p. 898. f. l. 5. r. many of
  • p. 901. e. l. 19. dele that
  • p. 926. i. l. 4. r. ominatis l. 5. dele, as
  • p. 931. col. 2. l. 2. r. pride, pampering
  • p. 933. ver. 21. l. 3. be found
  • p. 943. v. 20. par. l. 10. r. thing that was▪

An INDEX of the Greek Words and Phrases explained in the ANNOTATIONS.
The former Figure noting the Page, the latter the Columne.

[...].
  • [...] 476. 2.
  • [...] 897. 1.
  • [...] 765. 1.
  • [...] 6. 2.
  • [...] 6. 1.
  • [...] 894. 2.
  • [...] 218. 2.
  • [...] 721. 1.
  • [...] 189. 2.
  • [...] 32. 2.
  • [...] 32. 2. 98. 1.
  • [...] 312. 1.
  • [...]; 328. 2.
  • [...] 873. 1.
  • [...] 873. 2.
  • [...] 621. 1.
  • [...] 621. 1.
  • [...] 872. 2.
  • [...] VI.
  • [...] 113. 1.
  • [...] 824. 2.
  • [...] 824. 2.
  • [...] 834. 1.
  • [...] 692. 1.
  • [...] 703. 2.
  • [...] 19. 2.
  • [...] 32. 1. 138. 2.
  • [...] 281. 2.
  • [...] 384. 1.
  • [...] 92. 1.
  • [...] 384. 1.
  • [...] 869. 1.
  • [...] 384. 1.
  • [...] 425. 2.
  • [...] 901. 2.
  • [...] 548. 1.
  • [...] 545. 2. 677. 2. 852. 2.
  • [...] 727. 1.
  • [...] 223. 1.
  • [...] 807.
  • [...] 301. 2. 748. 2.
  • [...] 85. 2. 545. 2. 852. 2.
  • [...] 301. 2.
  • [...] 619. 2.
  • [...] 748. 2.
  • [...] 850. 2.
  • [...] 701. 1.
  • [...] 580. 1.
  • [...] 407. 2.
  • [...] 157. 1.
  • [...] 414. 2.
  • [...] 157. 1.
  • [...] 916. 1.
  • [...] 873. 2.
  • [...] 745. 2.
  • [...] 154. 2.
  • [...] 666. 1. 713. 1.
  • [...] 704. 1.
  • [...] 843. 1.
  • [...] 350. 1. 703. 2.
  • [...] 597. 1.
  • [...] 703. 1.
  • [...] 114. 2.
  • [...] 540. 1.
  • [...] 62. 2.
  • [...] 84. 1. 760. 2. 939. 1.
  • [...] 780. 2.
  • [...] 243. 1. 446. 1. 555. 2.
  • [...] 841. 1.
  • [...] 244. 1.
  • [...] 113. 1. 244. 1.
  • [...] 444. 2. 541. 2.
  • [...] 739. 2.
  • [...] 540. 1.
  • [...] 123. 2.
  • [...] 177. 1.
  • [...] 544. 2.
  • [...] 526. 1.
  • [...] 544. 2.
  • [...] 753. 1.
  • [...] 749. 2.
  • [...] 666. 1.
  • [...] 753. 2.
  • [...] 121. 1. 419. 2. 828. 1.
  • [...] 919. 2.
  • [...] 641. 1.
  • [...] 456. 1.
  • [...] 897. 1.
  • [...] 856.
  • [...] 323. 2.
  • [...] 83. 1. 564. 2.
  • [...] 287. 2.
  • [...] 253. 1.
  • [...] 823. 2.
  • [...] 397. 2.
  • [...] 260. 2.
  • [...] 138. 1.
  • [...] 540. 2. 764. 1.
  • [...] 269. 1.
  • [...] 104. 1.
  • [...] 138. 2.
  • [...] 29. 1.
  • [...] 67. 2.
  • [...] 721. 1.
  • [...] 210. 2.
  • [...] 806. 1.
  • [...] 840. 1.
  • [...] 773. 1. 841. 1.
  • [...] 92. 1.
  • [...] 914. 1.
  • [...] 256. 1.
  • [...] 120. 2. 190. 2.
  • [...] 191. 2. 485. 1. 908. 1.
  • [...] 687. 2.
  • [...] 120. 2. 141. 3.
  • [...] 513. 2.
  • [...] 191. 1. 919. 1.
  • [...] 850. 1.
  • [...] 677. 2.
  • [...] 716. 1.
  • [...] 338. 1.
  • [...] 625. 2. 666. 1.
  • [...] 532. 2.
  • [...] 852. 2.
  • [...] 68. 2.
  • [...] 422. 2.
  • [...] 405. 1.
  • [...] 840. 2.
  • [...] 56. 1.
  • [...] 823. 1.
  • [...] 301. 2.
  • [...] 544. 2.
  • [...] 29. 2.
  • [...] 56. 2.
  • [...] 617. 2.
  • [...] 514. 1.
  • [...] 525. 1. 532. 1. 801. 1.
  • [...] 11. 2.
  • [...] 16. 2. 897. 2.
  • [...] 774. 1.
  • [...] 742. 1.
  • [...] 129. 2.
  • [...] 782. 2.
  • [...] 554. 1.
  • [...] 36. 2.
  • [...] 785. 1.
  • [...] 173. 2.
  • [...] 449. 1. 555. 2.
  • [...] 695. 2.
  • [...] 288. 2. 881. 2.
  • [...] 288. 2.
  • [...] 113. 1.
  • [...] 822. 1. 827. 2.
  • [...] 244. 1.
  • [...] 824. 2.
  • [...] 162. 2.
  • [...] 640. 2.
  • [...] 444. 1.
  • [...] 608. 1.
  • [...] 787. 1.
  • [...] 889. 1.
  • [...] 278. 1.
  • [...] 804. 1.
  • [...] 587. 2.
  • [...] 89. 1.
  • [...] 244. 1. 245. 1.
  • [...] 436. 2.
  • [...] 524. 2. 815. 1.
  • [...] 540. 1.
  • [...] 752. 1. 831. 1.
  • [...] 625. 2.
  • [...] 841. 2.
  • [...] 824. 1.
  • [...] 578. 2.
  • [...] 841. 1.
  • [...] 701. 2.
  • [...] 831. 1.
  • [...] 823. 2.
  • [...] 831. 1.
  • [...] 316. 1.
  • [...] 601. 2.
  • [...] 476. 1.
  • [...] 786. 2.
  • [...] 261. 1. 438. 601. 2.
  • [...] 213. 1.
  • [...] IV.
  • [...] 558. 1.
  • [...] 356. 1.
  • [...] 188. 1.
  • [...] 409. 2.
  • [...] 490. 1.
  • [...] 159. 1.
  • [...] 490. 2.
  • [...] 722. 2.
  • [...] 806. 1.
  • [...] 538. 2. 658. 1.
  • [...] 513. 1. 696. 2.
  • [...] 873. 1. 948. 2.
  • [...] 483. 2.
  • [...] 739. 1.
  • [...] 739. 1.
  • [...] 616. 2.
  • [Page] [...] 45. 1.
  • [...] V.
  • [...] 222. 1.
  • [...] 638. 1.
  • [...] 200. 2.
  • [...] 203. 1.
  • [...] 397. 1.
  • [...] 108. 1.
  • [...] 939. 2.
  • [...] 108. 1.
  • [...] 108. 1. 442. 1.
  • [...] 405. 2.
  • [...] 709. 2.
  • [...] 405. 1.
  • [...] 389. 1.
  • [...] 388. 2.
  • [...] 739. 1.
  • [...] 68. 2.
  • [...] 182. 1.
  • [...] 10. 2. 192. 1. 879. 1.
  • [...] 925. 2.
  • [...] 795. 2.
  • [...] 803. 2. 852. 1.
  • [...] 341. 1.
  • [...] 350. 2.
  • [...] 468. 2.
  • [...] 269. 2.
  • [...] 810. 1.
  • [...] 647. 2.
  • [...] 566. 1.
  • [...] 677. 1. 731. 2.
  • [...] 422. 1, 2.
  • [...] 422. 2.
  • [...] 780. 1.
  • [...] 477. 1.
  • [...] 466. 1.
  • [...] 680. 2.
  • [...] 591. 1. 862.
  • [...] 196. 1.
  • [...] 477. 1.
  • [...] 564. 1.
  • [...] 75. 1.
  • [...] 67. 1. 83. 1.
  • [...] 124. 2.
  • [...] 387. 1.
  • [...] 344. 1.
  • [...] 198. 1.
  • [...] 604. 1.
  • [...] 680. 2. 683. 1.
  • [...] 682. 1. 828. 1.
  • [...] 831. 1.
  • [...] 456. 1.
  • [...] 46. 1. 479. 1. 673. 2.
  • [...] 168. 2.
  • [...] 37. 2.
  • [...] 829. 2.
  • [...] 30. 2.
  • [...] 21. 1. 523. 2.
  • [...] 704. 2.
  • [...] 30. 2.
  • [...] 680. 2. 681. 2.
  • [...] 226. 1. 704. 1.
  • [...] 254. 1.
  • [...] 316. 1.
  • [...] 552. 1.
  • [...] 699. 2. 851. 1.
  • [...] 513. 2. 592. 2. 699. 2.
  • [...] 852. 1.
  • [...] 859. 876. 1.
  • [...] 30. 2.
  • [...] 390. 2.
  • [...] 801. 2.
  • [...] 680. 2. 681. 2. 828. 2.
  • [...] 828. 1.
  • [...] 828. 829.
  • [...] 822.
  • [...] 780. 2.
  • [...] 842. 1.
  • [...] 286. 2.
  • [...] 430. 1.
  • [...] 699. 2.
  • [...] 832. 2.
  • [...] 832. 2.
  • [...] 397. 1.
  • [...] 210. 2.
  • [...] 245. 1.
  • [...] 625. 2.
  • [...] 743. 2.
  • [...] 116. 2. 133: 1. 920. 1.
  • [...] 815. 1.
  • [...] 344. 2.
  • [...] 801. 1.
  • [...] 794. 2.
  • [...]—760. 1.
  • [...] 477. 3.
  • [...] 115. 2. 859.
  • [...] 211. 1.
  • [...] 534. 1.
  • [...] 260. 2.
  • [...] 878. 2.
  • [...] 269. 1.
  • [...] 173. 1. 792. 1.
  • [...] 656. 1.
  • [...] 397. 1.
  • [...] 873. 1.
  • [...] 137. 1.
  • [...] 326. 1.
  • [...] 874. 1.
  • [...] 124. 2. 945. 1.
  • [...] 37. 2.
  • [...] 736. 1.
  • [...] 239. 2.
  • [...] 205. 1.
  • [...] 765. 1.
  • [...] 195. 1, 2.
  • [...] 195. 2.
  • [...] 515. 2.
  • [...] 687. 1.
  • [...] 714. 1.
  • [...] 525. 2.
  • [...] 681. 1.
  • [...] 478. 1.
  • [...] 477. 2. 559. 1. 862.
  • [...] 677. 1.
  • [...] 862.
  • [...] VII.
  • [...] 477. 1.
  • [...] 88. 1.
  • [...] 611. 1.
  • [...] 145. 1.
  • [...] 320. 2.
  • [...] 704. 2.
  • [...] 731. 2.
  • [...] 753. 1. 841. 2.
  • [...] 576. 2.
  • [...] 901. 2.
  • [...] 8. 1.
  • [...] 165. 1.
  • [...] 138. 2.
  • [...] 81. 1.
  • [...] 342. 1. 456. 2. 479. 1. 617. 2.
  • [...] 813. 1.
  • [...] 576. 1.
  • [...] 773. 2.
  • [...] 680. 1.
  • [...] 680. 1.
  • [...] 680. 1.
  • [...] 817. 1.
  • [...] 680. 2. 817. 2.
  • [...] 301. 2.
  • [...] 165. 1.
  • [...] 209. 1. 326. 1. 399. 2. 551. 1.
  • [...] 508. 2. 770. 1.
  • [...] 872. 1.
  • [...] 178. 2. 230. 2.
  • [...] 495. 2.
  • [...] 298. 1.
  • [...] 594. 1.
  • [...] 712. 2.
  • [...] 397. 1.
  • [...] 656. 1.
  • [...] 435. 2.
  • [...] 680. 2.
  • [...] 68. 2. 70. 2.
  • [...] 131. 1.
  • [...] 413. 1.
  • [...] 523. 1.
  • [...] 356. 1.
  • [...] 405. 2.
  • [...] 406. 1.
  • [...] 296. 1.
  • [...] 590. 2.
  • [...] 810. 1.
  • [...] 810. 1.
  • [...] 916. 2.
  • [...] 139 2.
  • [...] 926. 2.
  • [...] 85. 1.
  • [...] 914. 2.
  • [...] 804. 2.
  • [...] 524. 2. 815. 1.
  • [...] 525. 1.
  • [...] 640. 1.
  • [...] 617. 1.
  • [...] 413. 1.
  • [...] 499. 1. 651. 2.
  • [...] 891. 2.
  • [...] 507. 1.
  • [...] 453. 1.
  • [...] 296. 1.
  • [...] 826. 1.
  • [...] 348. 1. 763. 1.
  • [...] 348. 1.
  • [...] 344. 1.
  • [...] 151. 2.
  • [...] 200. 2.
  • [...] 662. 1.
  • [...] 388. 1.
  • [...] 151. 2.
  • [...] ▪ 145. 1.
  • [...] 151. 2. 344. 1.
  • [...] 239. 1.
  • [...] 49. 2.
  • [...] 18. 1.
  • [...] 849. 2.
  • [...] 801. 1.
  • [...] 526. 1.
  • [...] 479. 1. 607. 1.
  • [...] 466. 2.
  • [...] 608. 1.
  • [...] 46. 1.
  • [...] 535. 1.
  • [...] 608. 1.
  • [...] 398. 2.
  • [...] 607. 2.
  • [...] 865. 1.
  • [...] 413. 2.
  • [...] 433. 2.
  • [...] 49. 2.
  • [...] 629. 1.
  • [...] 774. 2.
  • [...] 57. 2.
  • [...] 433. 1.
  • [...] 416. 1.
  • [...] 356. 1.
  • [...] 869. 2.
  • [...] 10. 2.
  • [...] 898. 2.
  • [...] 900. 1.
  • [...] 879. 1.
  • [...] 820. 1.
  • [...] 779. 1.
  • [...] 446. 2.
  • [...] 446. 2.
  • [...] 555. 1.
  • [...] 629. 2. 803. 2.
  • [...] 629. 2.
  • [...] 673. 2. 804. 2.
  • [...] 526. 2.
  • [...] 349. 1. 656. 2.
  • [...] 656. 1.
  • [...] 684. 1.
  • [...] 782. 2.
  • [...] 846. 2.
  • [...] 49. 2.
  • [...] 104. 2.
  • [...] 334. 1.
  • [...] 6 [...] 7. 1.
  • [...] 891. 1.
  • [...] 409. 1.
  • [...] 721. 2.
  • [...] 625. 1.
  • [...] 35. 2.
  • [...] 70. 1. 786. 2.
  • [...] 70. 1.
  • [...] 656. 2.
  • [Page] [...] 456. 2.
  • [...] 70. 2
  • [...] 817. 2.
  • [...] 872. 1.
  • [...] 326. 2.
  • [...] 797. 2. 873. 2.
  • [...] 797. 2.
  • [...] 68. 2.
  • [...] 191. 2.
  • [...] 210. 1. 29 [...]. 1. 597. 2.
  • [...] 699. 1.
  • [...] 680. 1.
  • [...] 629. 2.
  • [...] 157. 2.
  • [...] 510. 1.
  • [...] 189. 1.
  • [...] 68. 2. 247. 1.
  • [...] 655. 2.
  • [...] 898. 2.
[...].
  • [...] 788. 806. 2. 919. 1.
  • [...] 811. 1.
  • [...] 878. 1.
  • [...] 878. 1.
  • [...] 878. 1.
  • [...] 815. 2.
  • [...] 851. 2.
  • [...] 205. 2.
  • [...] 17. 1.
  • [...] 157. 2.
  • [...] 332. 1.
  • [...] 544. 1.
  • [...] 564. 1.
  • [...] 234. 2.
  • [...] 14. 1.
  • [...] 310. 1.
  • [...] 271. 1.
  • [...] 666. 2.
  • [...] 576. 1.
  • [...] 151. 1. 522. 2.
  • [...] 44. 2. 901. 1.
  • [...] 151. 1.
  • [...] 93. 2.
  • [...] 677. 1.
  • [...] 14. 2.
  • [...] 85. 2.
  • [...] 907. 2.
  • [...] 866. 2.
  • [...] 892. 2.
  • [...] 892. 2. 908. 2.
  • [...] 866. 2.
  • [...] 687. 2.
  • [...] 10. 1.
  • [...] 285. 1.
  • [...] 908. 1.
  • [...] 904. 2.
  • [...] 689. 2.
  • [...] 867. 2. 888. 2.
  • [...] 278. 2.
  • [...] 17. 1.
  • [...] 795. 2.
  • [...] 323. 1.
  • [...] 872. 1.
  • [...] 35. 1.
  • [...] 122. 2.
  • [...] 526. 2.
  • [...] 749. 1.
  • [...] 811. 2.
  • [...] 793. 2.
  • [...] 811. 2.
  • [...] 811. 2.
  • [...] 368. 1. 513. 1.
  • [...] 768. 2.
  • [...] 592. 2.
  • [...] 699. 2.
  • [...] 764. 2.
  • [...] 68. 2.
  • [...] 280. 1.
  • [...] 61. 2.
  • [...] 646. 1. 881. 1. 913. 2.
  • [...] 69. 2.
  • [...] 80. 1.
  • [...] 912. 1.
  • [...] 842. 1.
  • [...] 851. 1.
  • [...] 30. 1.
  • [...] 149. 1.
  • [...] 245. 1.
  • [...] 147. 1.
  • [...] 815. 2.
  • [...] 181. 2.
  • [...] 344. 2.
  • [...] 704. 1.
  • [...] 539. 1.
  • [...] 660. 2.
  • [...] 729. 2.
  • [...] 364. 1. 904. 1.
  • [...] 307. 1.
  • [...] 46. 1.
  • [...] 768. 2.
  • [...] 37. 1.
  • [...] 244. 1.
  • [...] 590. 1.
[...].
  • [...] 323. 1.
  • [...] 709. 2.
  • [...] 46. 2.
  • [...] 146. 1.
  • [...] 595.
  • [...] 22. 2.
  • [...] 292. 2.
  • [...] 348. 2.
  • [...] 49. 1.
  • [...] 767. 1.
  • [...] 106. 1.
  • [...] 774. 1.
  • [...] 717. 1.
  • [...] 815. 1.
  • [...] 831. 2. 832. 2.
  • [...] 764. 1.
  • [...] 116. 1.
  • [...] 361. 2.
  • [...] 687. 1.
  • [...] 6. 1. 779. 2.
  • [...] 269. 1. 831. 2.
  • [...] 397. 1.
  • [...] 275. 1.
  • [...] 133. 2.
  • [...] 832. 2.
  • [...] 77. 2.
  • [...] 309. 2.
  • [...] 350. 2.
  • [...] 656. 1.
  • [...] 11. 1. 26. 1. 819. 1. 856. 894. 1. 908 2. 915. 2.
  • [...] 354. 1.
  • [...] 911. 2.
  • [...] 913. 1.
  • [...] 818. 2.
  • [...] 818. 2.
  • [...] 239. 2.
  • [...] 888. 2.
  • [...] 161. 1.
  • [...] 651. 1.
  • [...] 450. 1.
  • [...] 824. 2.
  • [...] 832. 2.
  • [...] 552. 2.
  • [...] 553. 1.
  • [...] 552. 2.
  • [...] 443. 1.
  • [...] 532. 2.
  • [...] 658. 2.
  • [...] V.
  • [...] 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 2. 820. 1. 873. 1. 878. 1.
  • [...] 810. 2.
  • [...] 811. 1.
  • [...] 810. 2.
  • [...] 798. 1.
  • [...] 28. 1.
  • [...] 152. 1. 292. 1. 612. 2.
  • [...] 74. 2. 414. 1. 513. 1.
  • [...] 151. 1. 292. 1.
  • [...] 206. 2.
  • [...] 734. 2.
  • [...] 508. 1. 698. 1.
  • [...] 910. 1.
  • [...] 941. 2.
  • [...] 919. 2.
[...].
  • [...] 6. 1.
  • [...] 46. 2.
  • [...] 151. 1.
  • [...] 291. 2.
  • [...] 780. 1.
  • [...] 92. 2.
  • [...] 773. 2.
  • [...] 902. 1.
  • [...] 417. 1.
  • [...] 286. 2.
  • [...] 710. 1.
  • [...] 287. 2.
  • [...] 610. 2.
  • [...] 689. 1.
  • [...] 237. 2.
  • [...] ▪ 904. 2.
  • [...] 291. 2.
  • [...] 874. 1.
  • [...] 945. 1.
  • [...] 44. 1.
  • [...] 132. 2.
  • [...] 132. 2. 334. 1.
  • [...] 406. 1.
  • [...] 742. 2.
  • [...] 675. 2.
  • [...] 894. 2.
  • [...] 342. 1.
  • [...] 134. 1.
  • [...] 134. 1.
  • [...] 425. 2.
  • [...] 244. 2.
  • [...] 850. 1.
  • [...] 208. 1.
  • [...] 729. 2.
  • [...] 687. 1.
  • [...] 687. 1.
  • [...] 327. 1.
  • [...] [...]18. 1.
  • [...] 107. 1. 891. 1.
  • [...] 523. 2.
  • [...] 818. 2.
  • [...] 450. 2. 455. 2. 599. 1. 818. 2.
  • [...] 599. 1.
  • [...] 291. 2. 463. 1.
  • [...] 758. 2.
  • [...] 21. 1.
  • [...] 877. 1.
  • [...] 1.
  • [...] 217. 1.
  • [...] 805. 2.
  • [...] 662. 2.
  • [...] 28. 2.
  • [...] 30. 1. 508. 1. 637. 1.
  • [...] 601. 2.
  • [...] 549. 2.
  • [...] 460. 2.
  • [...] 854. 1.
  • [...] 504. 1.
  • [...] 29. 2.
  • [...] 80. 1.
  • [...] 478. 1.
  • [...] 503. 1. 504 1.
  • [...] 409. 1.
  • [...] 19. 1.
  • [...] IV.
  • [...] 419. 1.
  • [...] 292. 1.
  • [...] 599. 2.
  • [...] 450. 1.
  • [...] 810. 2.
  • [...] 286. 2. 832. 2.
  • [...] 670. 2.
  • [...] 699. 2.
  • [...] 778. 1.
  • [...] 778. 1.
  • [...] 50. 2. 551. 2.
  • [...] 668. 1.
  • [...] 89. 1.
  • [...] 286. 1.
  • [...] 776. 2.
  • [...] 776. 2.
  • [...] 568.
  • [...] 348. 1.
  • [...] 134. 1.
  • [...] 427. 2.
  • [...] 832. 2.
  • [...] 644. 1.
  • [...] 113. 1.
  • [Page] [...] 7. 2. 456. 2.
  • [...] 713. 2.
  • [...] 804. 2.
  • [...] 108. 2.
  • [...] 442. 1. 713. 1.
  • [...] 442. 2.
  • [...] 442. 1.
  • [...] 316. 1.
  • [...] 764. 1.
  • [...] 62. 1. 454. 1.
  • [...] 695. 1.
  • [...] 462. 1.
  • [...] 476. 2.
  • [...] 937. 1.
  • [...] 435. 1.
  • [...] 435. 2.
  • [...] 214. 2.
  • [...] 846. 2.
  • [...] 382. 2. 699. 1.
  • [...] 124. 2.
  • [...] 292. 1.
  • [...] 773. 1. 840. 2.
  • [...] 487. 1. 644. 2.
  • [...] 647. 1. 781. 1.
  • [...] 576. 2.
  • [...] 874. 1.
  • [...] 655. 1.
  • [...] 656. 1.
  • [...] 17. 1.
  • [...] 449. 2.
  • [...] 773. 1.
  • [...] 444. 2.
  • [...] 599. 1. 600. 1.
  • [...] 599. 2.
  • [...] 623. 1.
  • [...] 18. 2. 85. 2. 270. 1. 443. 2. 484. 1. 547. 1. 748. 2. 810. 1.
  • [...] 455. 2.
  • [...] 455. 2.
  • [...] 804. 1.
  • [...] 326. 1. 776. 1. 851. 1.
  • [...] 287. 2.
  • [...] 850. 2.
  • [...] 919. 1.
  • [...] 804. 2.
  • [...] 619. 2. 687. 1. 804. 1.
  • [...] 576. 2.
  • [...] 134. 1.
  • [...] 803. 1.
  • [...] 644. 1.
  • [...] 540. 2.
  • [...] 478. 1.
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  • [...] 716. 1.
  • [...] 285. 1. 399. 2.
  • [...] 388. 2.
  • [...] 61. 2.
  • [...] 748. 1
  • [...] 177. 1.
  • [...] 635. 1.
  • [...] 165. 2.
  • [...] 452. 1.
  • [...] 804. 2.
  • [...] 817. 2.
  • [...] 270. 1.
  • [...] 271. 1.
  • [...] 651. 1.
  • [...] 270. 2.
  • [...] 21. 1. 57. 1.
  • [...] 17. 2.
  • [...] IV. 604. 1.
  • [...] 210. 1.
  • [...] 156. 2.
  • [...] 403. 1.
  • [...] 540. 1.
  • [...] 84. 1. 760. 2.
  • [...] 897. 1.
  • [...] 779. 2.
  • [...] 902. 2.
  • [...] 915. 1.
  • [...] 677. 2.
  • [...] 850. 1.
  • [...] 784. 1.
  • [...] 902. 1.
  • [...] 850. 2.
  • [...] 819. 1.
  • [...] 803. 2. 819. 1.
  • [...] 139. 2.
  • [...] 629. 1.
  • [...]
  • [...] 55. 1. 521. 2. 523. 2. 612. 1.
  • [...] 589. 2.
  • [...] 758. 2.
  • [...] 388. 1.
  • [...] 790. 1.
  • [...] 134. 2.
  • [...] 29. 2.
  • [...] 6. 2.
  • [...] 11. 2.
  • [...] 356. 2.
  • [...] 11. 2.
  • [...] 68. 2. 70. 2.
  • [...] 301. 2.
  • [...] 162. 1.
  • [...] 50. 2.
  • [...] 819. 1.
  • [...] 196. 1.
  • [...] 501. 1.
  • [...] 34. 2.
  • [...] 152. 2.
  • [...] 191. 2.
  • [...] 422. 2.
  • [...] 304. 1.
  • [...] 438.
  • [...].
  • [...] 731. 2.
  • [...] 208. 1.
  • [...] 323. 2.
  • [...] 67. 1.
  • [...] 83. 1.
  • [...] 16. 2.
  • [...] 680. 1.
  • [...] 897. 1.
  • [...] 34. 1.
  • [...] 296. 2.
  • [...] 342. 1.
  • [...] 433. 2.
  • [...] 387. 2.
  • [...] 628. 2.
  • [...] 881. 1.
  • [...] 456. 2.
  • [...] 469. 1. 655. 1. 803. 1.
  • [...] 591. 2.
  • [...] 269. 2.
  • [...] 523. 2.
  • [...] 587. 1.
  • [...] 476. 1.
  • [...] 83. 2. 564. 2.
  • [...] 287. 2.
  • [...] 630. 2.
  • [...] 123. 1.
  • [...] 523. 1.
  • [...] 701. 1.
  • [...] 681. 2.
  • [...] 405. 1.
  • [...] 367. 1.
  • [...] 898. 2 909. 1.
  • [...] 88. 2.
  • [...] 892. 1.
  • [...] 325. 2.
  • [...] 915. 1.
  • [...] 350. 2.
  • [...] 124. 2.
  • [...] [...] 780. 2.
  • [...] 187. 1. 896. 1.
  • [...] 420. 1. 893. 1.
  • [...] 412. 1.
  • [...] 271. 1.
  • [...] 236. 1.
  • [...] 188. 1.
  • [...] 59. 2. 60. 2.
  • [...] 60. 1.
  • [...] 879. 1.
  • [...] 104. 1.
  • [...] 669. 1.
  • [...] 739. 2.
  • [...] 575. 1.
  • [...] 356. 2.
  • [...] 944. 2.
  • [...] 357. 1.
  • [...] 413. 1.
  • [...] 269. 2.
  • [Page] [...] 654. 2. 827. 2.
  • [...] 192. 2.
  • [...] 357. 2.
  • [...] 485. 2.
  • [...] 591. 2.
  • [...]709. 1.
  • [...] 644. 2.
  • [...] 823. 1.
  • [...] 823. 2.
  • [...] 36. 2.
  • [...] 50. 2.
  • [...]11. 2.
  • [...] 856.
  • [...] 412. 1.
  • [...] 916. 2.
  • [...] VII.
  • [...] 62. 2.
  • [...] 513. 2.
  • [...] 518. 2.
  • [...] 162. 1.
  • [...] 641. 2.
  • [...] 405. 2.
  • [...] 154. 2.
  • [...] 524. 2.
  • [...] 780. 1.
  • [...] 83. 1.
  • [...] 920. 2.
  • [...] 539. 1.
  • [...] 748. 1.
  • [...] 138. 2.
  • [...] 556. 1.
  • [...] 556. 2.
  • [...] 784. 1.
  • [...] 576. 1.
  • [...] 736. 2.
  • [...] 667. 2. 713. 2.
  • [...] 920. 1.
  • [...] 884. 1.
  • [...] 357. 2.
  • [...] 453. 2. 654. 1. 819. 2.
  • [...] 604. 1.
  • [...] 902. 2.
  • [...] 913. 2.
  • [...] 592. 2.
  • [...] 902. 2.
  • [...] 586. 2.
  • [...] 688. 2.
  • [...] 263. 1.
  • [...] 260. 2.
  • [...] 699. 1.
  • [...] 694. 1.
  • [...] 532. 1.
  • [...] 335. 2.
  • [...] 733. 1.
  • [...] 701. 1.
  • [...] 359. 1.
  • [...] 226. 1.
  • [...] 513. 2.
  • [...] 514. 1.
  • [...] 201. 2.
  • [...] 654. 1.
  • [...] 364. 2. 625. 1.
  • [...] 516. 1.
  • [...] 337. 1.
  • [...] 645. 2.
  • [...] 583. 2.
  • [...] 667. 1.
  • [...] 34. 2. 776. 1.
  • [...]875. 1.
  • [...] 92. 2.
  • [...] 662. 1.
  • [...] 132. 2.
  • [...] 523. 2.
  • [...] 226. 2.
  • [...] 625. 1.
  • [...] 414. 1.
  • [...] 625. 1.
  • [...] 360. 2.
  • [...] 660. 1.
  • [...] 151. 2.
  • [...] 393. 2.
  • [...] 788. 1. 806. 2.
  • [...] 7. 1.
  • [...] 524. 1.
  • [...] 513. 2.
  • [...] 745. 2.
  • [...] 154. 2.
  • [...] 230. 1.
  • [...] 524. 2.
  • [...] 383. 2.
  • [...] 629. 2.
  • [...] 74. 1.
  • [...] 409. 1.
  • [...] 798. 1.
  • [...] 409. 1.
  • [...] 600. 1.
  • [...] 120. 2. 141. 2.
  • [...] 68. 1.
  • [...] 176. 2.
  • [...] 80. 2.
  • [...] 573. 1.
  • [...] 608. 1.
  • [...] 901. 1.
  • [...] 626. 1.
  • [...] 894. 2.
  • [...] 904. 1.
  • [...] 640. 1.
  • [...] 151. 2. 412. 1.
  • [...] 786. 1.
  • [...] 56. 2. 236. 1. 673. 1.
  • [...] 518. 2.
  • [...] 804. 2.
  • [...] 236. 2. 895. 1.
  • [...] 794. 1.
  • [...] 895. 1.
  • [...] 690. 1.
  • [...] 465. 1. 625. 1. 674. 1.
  • [...] 465. 1.
  • [...] 465. 1.
  • [...] 131. 2. 465. 1.
  • [...] 851. 1.
  • [...] 818. 2.
  • [...] 652. 2.
  • [...] 465. 1.
  • [...] 935. 2.
  • [...] 469. 1.
  • [...] 132. 1.
  • [...] 131. 2.
  • [...] 465. 1. 654. 2.
  • [...] 348. 1.
  • [...] 56. 2. 489. 1. 500. 2. 580. 1. 728. 2. 895. 2.
  • [...] 501. 1.
  • [...] 338. 1. 501. 1.
  • [...] 501. 1.
  • [...] 729. 2.
  • [...] 501. 1.
  • [...] 190. 2.
  • [...] 719. 1.
[...].
  • [...] 435. 2.
  • [...] 123. 2.
  • [...] 740. 2.
  • [...] 586. 2.
  • [...] 656. 2.
  • [...] 773. 2.
  • [...] 361. 2.
  • [...] 522. 2.
  • [...] 304. 1.
  • [...] 172. 1.
  • [...] 348. 1.
  • [...] 455. 1.
  • [...] 114. 1.
  • [...] 855.
  • [...] 855.
  • [...] 794. 2.
  • [...] 945. 1.
  • [...] 844. 2.
  • [...] 477. 1.
  • [...] 832. 2.
  • [...] 832. 2.
  • [...] 549. 1.
  • [...] 690. 2.
  • [...] 831. 2. 846. 1.
  • [...] 713. 1.
  • [...] 419. 1.
  • [...] 773. 1.
  • [...] 32. 2.
  • [...] 95. 1.
  • [...] 660. 1.
  • [...] 736. 1. 835. 2.
  • [...] 832. 2.
  • [...] 760. 2.
  • [...] 760. 2.
  • [...] 763. 1.
  • [...] 760. 2.
  • [...] 218. 1.
  • [...] 338. 1.
  • [...] 121. 1. 644. 1. 804. 2. 878. 1.
  • [...] 121. 1. 804. 2.
  • [...] 574. 2.
  • [...] 828. 1.
  • [...] 804. 1.
  • [...] 56. 2.
  • [...] 48. 1.
  • [...] 48. 1.
  • [...] 589. 2.
  • [...] 552. 2.
  • [...] 286. 2. 389. 2.
  • [...] 891. 1.
  • [...] 644. 1.
  • [...] 765. 1.
  • [...] 133. 1.
  • [...] 354. 1.
  • [...] 198. 1.
  • [...] 10. 2.
  • [...] 314. 1.
  • [...] 713. 1.
  • [...] 824. 2.
  • [...] 272. 1.
  • [...] 459. 1.
  • [...] 794. 2.
  • [...] 515. 2.
  • [...] 656. 2. 699. 2. 798. 2.
  • [...] 812. 2.
  • [...] 138. 1.
  • [...] 356. 1.
  • [...] 367. 1.
  • [...] 685.
  • [...] 705.
  • [...] 715.
  • [...] 846. 2.
  • [...] 131. 1.
  • [...] 601. 1.
  • [...] 103. 1.
  • [...] 734. 2.
  • [...] 71. 1.
  • [...] 435. 2.
  • [...] 324. 1. 837. 2.
  • [...] 539. 1.
  • [...] 539. 1.
  • [...] 593. 1.
  • [...] 897. 2.
  • [...] 898. 2.
  • [...] 773. 2.
  • [...] 779. 2.
  • [...] 758. 2.
  • [...] 806. 2.
  • [...] 413. 1.
  • [...] 356. 2.
  • [...] 536. 2.
  • [...] 68. 1.
[...].
  • [...] 433. 2.
  • [...] 446. 1.
  • [...] 874. 1.
  • [...] 264. 1.
  • [...] 928. 1.
  • [...] 332. 1.
  • [...] 801. 1.
  • [...] 837. 1.
  • [...] 275. 1.
  • [...] 278. 1.
  • [...] 278. 1.
  • [...] 947. 1.
  • [...] 392. 1.
  • [...] 479. 1.
  • [...] 223. 1.
  • [...] 832. 2.
  • [...] 26. 2.
  • [...] 89. 1.
  • [...] 62. 2.
  • [...] 69. 1.
  • [...] 831. 2.
  • [...] 172. 1.
  • [...] 67. 1. 83. 1.
  • [...] 287. 2.
  • [...] 680. 2.
  • [...] 275. 2.
  • [...] 313. 1.
  • [Page] [...] 133. 2.
  • [...] 630. 1.
  • [...] 384. 1.
  • [...] 841. 1.
  • [...] 563. 1. 679. 1.
  • [...] 669. 2.
  • [...] 587. 2.
  • [...] 211. 2.
  • [...] 647. 1.
  • [...] 499. 2.
  • [...] 782. 1.
  • [...] 456. 1.
  • [...] 853. 1.
  • [...] 333. 1.
  • [...] 478. 1.
  • [...] 30. 1.
  • [...] 186. 2.
  • [...] 134. 1.
  • [...] 632. 1.
  • [...] 891. 2.
  • [...] 909. 2.
  • [...] 785. 1.
  • [...] 124. 2.
  • [...] 34. 2.
  • [...] 556. 1.
  • [...] 56. 2.
  • [...] 920. 1.
  • [...] 757. 1.
  • [...] 757. 1.
  • [...] 757. 2.
  • [...] 602. 2. 753. 1.
  • [...] 680. 2. 753. 1. 874. 1.
  • [...] 754. 1.
  • [...] 752. 2.
  • [...] 478. 1.
  • [...] 250. 1. 540. 2.
  • [...] 170. 2.
  • [...] 170. 2.
  • [...] 170. 1.
  • [...] 945. 1.
  • [...] 773. 1.
  • [...] 795. 2.
[...]
  • [...] 131. 2.
  • [...] 827. 2.
  • [...] 827. 2
  • [...] 757. 2.
  • [...] II.
  • [...] 320. 1.
  • [...] 428. 1.
  • [...] 222. 2.
  • [...] 239. 1.
  • [...] 239. 1.
  • [...] 412. 2.
  • [...] 872. 1.
  • [...] 196. 1.
  • [...] 593. 1.
  • [...] 714. 1.
  • [...] 749. 1.
  • [...] 727. 1.
  • [...] 123. 1.
  • [...] 487. 2. 587. 2. 644. 2.
  • [...] 540. 1.
  • [...] 810. 2.
  • [...] 908. 2.
  • [...] 518. 1.
  • [...] 801. 1. 810. 1.
  • [...] 810. 2.
  • [...] 518. 2.
  • [...] 852. 1.
  • [...] 490. 2.
  • [...] 782. 1.
  • [...] 446. 1. 478. 2. 525. 1. 800. 1.
  • [...] 815. 1.
  • [...] 478. 1.
  • [...] 888. 2.
  • [...] 567. 1.
  • [...] 873. 2.
  • [...] 509. 2.
  • [...] 723.
  • [...] 635. 1.
  • [...] 633.
  • [...] 198. 1.
  • [...] 83. 1.
  • [...] 213. 1.
  • [...] 275. 2.
  • [...] 846. 2.
  • [...] 655. 2.
  • [...] 781. 1.
  • [...] 779. 2.
  • [...] 191. 2. 736. 1.
  • [...] 641. 1.
  • [...] 641. 1.
  • [...] 832. 2.
  • [...] 519. 2. 736. 1.
  • [...] 367. 1. 641. 1.
  • [...] 784. 2.
  • [...] 263. 1.
  • [...] 619. 1.
  • [...] 111. 2. 619. 1.
  • [...] 188. 1.
  • [...] 520. 1.
  • [...] 188. 1.
  • [...] 188. 1.
  • [...] 1 [...]8. 1.
  • [...] 856.
  • [...] 196. 1.
  • [...] 800. 1.
  • [...] 222. 2. 799. 1.
  • [...] 111. 1.
  • [...] 436. 1.
  • [...] 948. 2.
  • [...] 360. 2.
  • [...] 548. 2. 780. 1.
  • [...] 780. 1.
  • [...] 780. 1.
  • [...] 549. 2.
  • [...] 811. 1.
  • [...] 68. 2.
  • [...] 79. 2.
  • [...] 907. 2.
  • [...] 904. 1.
  • [...] 307. 1.
  • [...] 897. 1.
  • [...] 307. 1. 364. 1.
  • [...] 307. 1.
  • [...] 832. 2.
  • [...] 287. 1.
  • [...] 812 2.
  • [...] 178. 1. 823. 1.
  • [...] 122. 1. 827. 2.
  • [...] 879. 1.
  • [...] 823. 2.
  • [...] 738. 1.
[...].
  • [...] 68. 2. 556. 1.
  • [...] 497. 2.
  • [...] 844. 2.
  • [...] 868. 2.
  • [...] 504. 2.
  • [...] 504. 2.
  • [...] 916. 1.
  • [...] 189. 1. 340. 2. 381. 1. 410. 1. 620. 1. 629. 1. 768. 2.
  • [...] 768. 2.
  • [...] 769. 1.
  • [...] 798. 2.
  • [...] 637. 2.
  • [...] 629. 1.
  • [...] 769. 1.
  • [...] 768. 2.
  • [...] 873. 2.
  • [...] 585. 1.
  • [...] 799. 1.
  • [...] 629. 1.
  • [...] 768. 2.
  • [...] 768. 2.
  • [...] 734. 2.
  • [...] 768. 2.
  • [...] 844. 2.
  • [...] 769. 1.
  • [...] 156. 2.
  • [...] 344. 2.
  • [...] 700. 1.
  • [...] 360. 1.
  • [...] 79. 1.
  • [...] 904. 1.
  • [...] 724. 1.
  • [...] 655. 1.
  • [...] 393. 1.
  • [...] 393. 1.
  • [...] 393. 2.
  • [...] 455. 2.
  • [...] 698. 1.
  • [...] 940. 1.
  • [...] 867. 2.
  • [...] 895. 1.
  • [...] 892. 2.
  • [...] 261. 1.
  • [...] 31. 1.
  • [...] 891. 1.
  • [...] 138. 2.
  • [...] 360. 2.
  • [...] 360. 2.
  • [...] 38. 2. 901. 1.
  • [...] 898. 1.
  • [...] 722. 2.
  • [...] 380. 1. 765. 2.
  • [...] 564. 2.
  • [...] 554. 2.
  • [...] 63. 2.
  • [...] 368. 1.
  • [...] 368. 2.
  • [...] 130. 2.
  • [...] 368. 1. 605. 2. 680. 2. 829. 2.
  • [...] 593. 1.
  • [...] 119. 1.
  • [...] 6 [...]6. 1. 621. 2.
  • [...] 591. 1.
  • [...] 752. 1.
  • [...] 672. 1. 820. 2.
  • [...] 904. 1.
  • [...] 11. 2.
  • [...] 518. 2.
  • [...] 112. 2.
  • [...] 242. 1.
  • [...] 760. 2.
[...]
  • [...] 630. 1.
  • [...] 347. 1.
  • [...] 347. 1.
  • [...] 133. 2.
  • [...] 121. 2.
  • [...] 828. 1. 829. 1.
  • [...] 914. 2.
  • [...] 121. 1.
  • [...] 513. 1. 811. 1.
  • [...] 455. 1.
  • [...] 717. 1.
  • [...] 829. 1.
  • [...] 823. 1.
  • [...] 335. 2.
  • [...] 876. 2.
  • [...] 935. 2.
  • [...] 856.
  • [...] 981. 2.
  • [...] 764. 1.
  • [...] 674. 1.
  • [...] 291. 1.
  • [...] 853. 2.
  • [...] VI.
  • [...] 309. 1.
[...]
  • [...] 630. 1.
  • [...] 916. 2.
  • [...] 338. 2. 891. 2.
  • [...] 891. 2.
  • [...] 174. 1.
  • [...] 323. 1.
  • [...] 119. 2. 338. 1. 752. 1. 822. 1. 827. 2.
  • [...] 187. 1.
  • [...] 582. 1.
  • [...] 114. 1.
  • [...] 270. 1.
  • [...] 103. 1.
  • [...] 18. 1. 260. 2.
  • [...] 721. 1.

An INDEX of the English Words and Phrases explained in the ANNOTATIONS.
The former Figure noting the Page, the latter the Columne.

A.
  • ABba Father 476. 2
  • blood of Abel 897. 1.
  • that of Abel 765. 1.
  • Abi [...]e 685. 1.
  • Abide in him 832. 2.
  • Abolish the body of sin 465. 1.
  • Abolished 468. 1.
  • end of that which is Abolished 574. 2.
  • Abominable 526. 2.
  • Abominable idolatries 526. 1.
  • Abomination 526. 2.
  • Abomination of desolation 122. 2.
  • Abominations 558. 1.
  • grace Abound 585. 1.
  • Abstain from—397. 1.
  • Abstain from meats 656. 1.
  • Abylene 894. 2.
  • Acceptation 687. 1.
  • Accompany salvation 740. 1.
  • Acts of the Apostles 330. 1.
  • Accursed 483. 1.
  • receive an Accusation 699. 2.
  • Accuse falsely 201. 2.
  • Accused them 910. 2.
  • Accuser 21. 1.
  • Accusers face to face 428. 1.
  • Adde, or diminish 948. 2.
  • Added nothing to me 601. 1.
  • Adjure 134. 1.
  • first and second Admonition 721. 2.
  • Adoption 479. 1.
  • spirit of Adoption 479. 1.
  • Adversary 21. 1. 523. 2.
  • full of Adultery 815. 2.
  • Aegypt 919. 2.
  • the Aegyptian 121. 1. 419. 2. 828. 1.
  • Affectionately desirous 666. 2.
  • fight of Afflictions 753. 2.
  • After 562. 1. 599. 1.
  • Aged men 718. 1.
  • Agree 29. 2.
  • witnesse Agreed not 179. 1.
  • beat the Aire 540. 1.
  • Alabaster box 129. 2.
  • before All 350. 1.
  • All men 463. 2. 477. 1.
  • All the righteous bloud 11 [...]. 2.
  • All things 63. 2. 187. 2. 616. 2. 651. 2. 656. 2.
  • All these things 172. 1.
  • Allegory 608. 1.
  • Alm [...]s 34. 1.
  • Already 683. 1.
  • Altar 115. 2. 884. 1. 906. 1.
  • under the Altar 891. 2.
  • Ambassadours 578. 2.
  • Amen 558. 1.
  • Ananias high-priest 200. 2.
  • Anathema 483. 2. 873. 1.
  • Anathema Maranatha 566. 1. 948. 2.
  • Angel 281. 2.
  • his Angel 384. 1.
  • a spirit or an Angel 424. 1.
  • Angels 869. 1.
  • with his Angels 545. 2. 677. 2. 852. 2.
  • because of the Angels 584. 1.
  • better then the Angels 727. 1.
  • their Angels 92. 1.
  • Angels of the Churches 384. 1. 869. 1.
  • be Angry 625. 2.
  • Annas 344. 1.
  • Annas and Caiaphas 198. 1.
  • Anoint thy head 36. 2.
  • Anointed 367. 2.
  • Anointed with the holy Ghost 367. 2.
  • Anointing with oile 785. 1.
  • that which is Anothers 244. 1. 245. 1.
  • Answer of a good conscience 491. 1.
  • Answered 145. 1.
  • Answereth to 608. 1.
  • Antichrist 680. 2. 681. 2. 828. 1. 829. 2.
  • Antichrist cometh 828. 1.
  • Antichrists 828. 829.
  • now are there many Antichrists 822. 1.
  • Antipas 859. 876. 1.
  • Apollyon 901. 2.
  • Apostle 770. 1.
  • Apostles 209. 1. 399. 2. 326. 1. 508. 2. 551. 1.
  • say they are Apostles 872. 1.
  • Appearance 674. 1. 683. 2.
  • graves that Appear not 116. 2.
  • things which doe Appear 757. 2.
  • Appeared 221. 1.
  • Appii forum 435. 2.
  • Appoint 350. 1.
  • Appointed 794. 2.
  • not Appointed us to wrath 794. 2.
  • Apprehended 644. 2.
  • Approve 444. 2. 449. 2.
  • Aprons 412. 1.
  • Archippus 662. 1.
  • Areopagite 406. 1.
  • Areopagus 405. 2.
  • Aretas 590. 2.
  • Arimathea 139. 2.
  • Armageddon 926. 2.
  • As of the—270. 1.
  • Ashamed 487. 2. 867. 1.
  • Asia 865. 1.
  • Ask 210. 2. 491. 2.
  • Ask—according to his will 840. 1.
  • Ask in faith 841. 1.
  • shall Ask 92. 1. 317. 2.
  • Asleep 670. 2.
  • Assembled together 132. 2. 350. 2.
  • Assembly 776. 1.
  • general Assembly 764. 2.
  • Assos 416. 1.
  • Assure our hearts 832. 2.
  • Attained 487. 1. 644. 1, 2.
  • Availeth much 610. 2.
  • Avoid 709. 1.
  • Author and finisher—763. 1.
  • Azor 7. 1.
B.
  • Babler 405. 2.
  • vain Bablings 709. 2.
  • Babylon 806. 2. 919. 1.
  • error of Balaam 851. 2.
  • way of Balaam 815. 2.
  • Bands 625. 1.
  • I have a Baptisme 234. 2.
  • Baptist 14. 1.
  • Baptize with water 17. 1. 332. 1.
  • Baptized in the cloud 544. 1.
  • Baptized for the dead 563. 1.
  • Baptized with the holy Ghost 332. 1.
  • Bartholomew 271. 1.
  • Baskets 83. 1.
  • Bear 17. 1. 872. 2.
  • Bear our sins 795. 2.
  • Bear his crosse 138. 2.
  • canst not Bear—evill 872. 1.
  • Bear long 250. 2.
  • Beareth all things 556. 1.
  • another Beast 914. 1.
  • who is like unto the Beast? 913. 1.
  • Beast which was, and is not 858.
  • Beast out of the bottomelesse pit 907. 1.
  • Beasts 780. 1.
  • fought with Beasts 564. 1.
  • four Beasts 884. 2. 885. 1.
  • Beautifull outward 114. 1.
  • Beelzebub 68. 2.
  • Before him 460. 2.
  • Before and behind 886. 1.
  • was Before me 270. 1.
  • Began 145. 1.
  • judgment must Begin— 804. 1.
  • from the Beginning 296. 1. 826. 1.
  • Beginning of sorrows 891. 2.
  • Beggerly elements 604. 1.
  • Beguile 655. 1.
  • good Behaviour 718. 2.
  • Behold 779. 2. 795. 1. [...]
  • Beholding his natural face 773. 2.
  • could not Believe 307. 1.
  • surely Believed 186. 1.
  • they which have Believed 722. 2.
  • Believeth all things 556. 1.
  • Believing masters 703. 1.
  • out of his Belly 292. 1. 338. 2.
  • slow Bellies 717. 1.
  • Beloved 703. 2.
  • Beloved son 19. 2.
  • Benefactors 260. 1.
  • Benefit 704. 1.
  • due Benevolence 531. 1.
  • Beside himself 147. 1.
  • Bethesda 280. 1.
  • Betrayed 88. 2.
  • Better then the Angels 727. 1.
  • some Better thing 759. 2.
  • Bewitched 604. 1.
  • goe Beyond 699. 2.
  • Bind 326. 2. 523. 2.
  • Bishops 636. 1. 795. 2.
  • Bishoprick 334. 2.
  • Bitter zeal 779. 2.
  • Bitternesse 360. 2. 455. 1.
  • was to be Blamed 601. 2.
  • name of Blasphemie 912. 1.
  • Blasphemies 80. 1.
  • Blesse 76. 2.
  • Blessed are—210. 1.
  • Blessed are the barren 264. 1.
  • Blessed are they that keep— 856.
  • in thee—be Blessed 605. 1.
  • son of the Blessed 179. 1.
  • Blessing 739. 2.
  • cup of Blessing 545. 2.
  • Blind-folded 261. 2.
  • Bloud 456. 1.
  • sweat like drops of Bloud 260. 2.
  • price of Bloud 131. 1.
  • abstain from Bloud 397, 2.
  • born of Bloud 269. 1.
  • resist unto Bloud 540. 2. 764. 1.
  • Bloud and water 323. 2.
  • came by water and Bloud 324. 1.
  • Bloud of Christ cleanseth— 823. 2.
  • Boanerges 147. 1.
  • Boards 433. 2.
  • Boasteth great things 779. 2.
  • Boasting 538. 1. 782. 2.
  • Boasting of things without our measure 587. 2.
  • Body 465. 1. 625. 1. 674. 1.
  • my Body 131. 1. 465. 1.
  • Body of Christ 465. 1. 851. 1.
  • by the Body of Christ 469. 1.
  • Body of death 465. 1.
  • Body of his flesh 652. 2.
  • Body of sin 465. 1.
  • Body, flesh, bones, 818. 2.
  • Body of Moses 851. 1.
  • Bodies 935. 2.
  • Bodily 465. 1. 654. 2.
  • Bold 586. 2.
  • Boldnesse 834. 1.
  • Bond of iniquity 360. 2.
  • bring into Bondage 600. 1.
  • Bondage of corruption 478. 1.
  • spirit of Bondage 223. 1.
  • Book of life 646. 1. 881. 1. 913. 2.
  • Borders of their garments 111. 1.
  • inlarge the Borders of their— 111. 1.
  • Born of bloud 269. 1. 832. 2.
  • Born of God 269. 1, 2. 831. 2.
  • Born of water 275. 1.
  • in the Bosome 45. 2.
  • Abrahams Bosome 45. 2.
  • Bosor 815. 2.
  • Bottles 49. 2.
  • deny the Lord that Bought them 873. 2.
  • Bound 422. 2. 902. 1.
  • Bound in spirit 417. 1.
  • Brake the box 176. 2.
  • fine Brasse 868. 2.
  • Breaking of bread 339. 2.
  • true Bread 288. 2.
  • Breast-plates of fire 902. 1.
  • Breath of his mouth 683. 2.
  • Brethren 350. 1. 703. 2.
  • [Page] Brethren with me 597. 1.
  • Bride-chamber 49. 1. 275. 2.
  • friends of the Bridegroom 275. 2.
  • Brightnesse of his coming 683. 2.
  • Brimstone 902. 2.
  • Brought forth 149. 2.
  • Bruised reed 68. 1.
  • Buffet 523. 2.
  • Build the house 731. 1.
  • Build thereupon 518. 1.
  • Burned in spirit 409. 1.
  • Burning [...]19. 1.
  • Burst asunder 334. 1.
  • heavy Burthens 111. 1.
  • Busie-body 804. 1.
  • no man might Buy or sell— 916. 1.
  • By 450. 2. 679. 1. 818. 2.
C.
  • tribute to Caesar 170. 1.
  • Caesarea 409. 2.
  • Caesarea Philippi 83. 1.
  • Caiaphas 198. 1. 344. 1.
  • a Calfe 885. 2.
  • Call by their names 301. 1.
  • Call upon the name— 512. 1.
  • Called 99. 1. 704. 2.
  • Called Christians 380. 1.
  • Called a Jew 449. 2.
  • to be Called 11. 2. 26. 1.
  • Calling 811. 1.
  • Camels haire 16. 1.
  • woman of Canaan 80. 2.
  • Simon the Canaanite 54. 1.
  • Candlesticks 869. 2.
  • a Canker 709. 2.
  • Cannot sin 832. 1.
  • Captain 382. 1.
  • Captain of our salvation 348. 1.
  • chief Captain 261. 1.
  • chief Captains 892. 2.
  • Captains of the Temple 260. 1.
  • Captive into all nations 256. 1.
  • taken Captive 478. 1.
  • leadeth into Captivity 914. 1.
  • Garnal 587. 1.
  • Carried Stephen 359. 1.
  • Cast down 576. 2.
  • Cast out 356. 1. 846. 1.
  • Cast out Devils 53. 1.
  • Cast out your name as evill 210. 2.
  • Castle 261. 1.
  • without a Cause 314. 2.
  • a Cast-away 541. 2.
  • Ceased from sin 803. 1.
  • without Ceasing 383. 1.
  • two Chaines 436. 2.
  • by Chance 226. 1.
  • Change the glory—444. 1.
  • was Chargeable 589. 2.
  • straightly Charged 50. 1.
  • Charity 873. 1.
  • Chastise 263. 1.
  • Chief of Asia 413. 2.
  • Chief men among the brethren 399. 2.
  • Chief Pharisees 239. 1.
  • Chief Priests 151. 2.
  • Chiefly 452. 1.
  • Cherubims of glory 455. 2.
  • saved in Child-bearing 690. 1.
  • Children of God 26. 2. 832. 2.
  • her Children 844. 2.
  • Children of the Kingdome 832. 2.
  • their own Children, or others 89. 1.
  • Children of wrath 549. 1.
  • your Children 69. 1.
  • Children in the market 62. 1.
  • Children of the bride-chamber 49. 1. 275. 2.
  • Chosen 67. 2. 792. 1. 793. 1, 2. 794. 1. 851. 2.
  • Chosen us in him 616. 1. 793. 2.
  • Christ 368. 1. 605. 2. 680. 2. 828. 2.
  • in Christ 616. 2. 621. 2.
  • a man in Christ 591. 1. 862.
  • Christ is in you 593. 1.
  • false Christs 121. 1.
  • Church 350. 1. 566. 1.
  • whole Church 350. 2.
  • Church of the living God 693. 2.
  • in every Church 394. 2.
  • Circumcision 643. 2.
  • Citie 945. 1.
  • all things are Cleane 229. 2.
  • Cleane every whit 309. 1.
  • Cleophas 266. 1.
  • Cloak 31. 1. 714. 1.
  • Cloak of covetousnesse 666. 2.
  • Clothed 806. 2.
  • Cloud 333. 1. 763. 1.
  • under the Cloud 543. 1.
  • cometh with Clouds 868. 1.
  • Coat 31. 1.
  • Cock-crowing 173. 2.
  • a Colonie 635. 1.
  • Colossians 649.
  • Come together 7. 1.
  • till I Come 329. 1.
  • he that should Come 59. 1.
  • world to Come 59. 1. 70. 2.
  • Come to Christ 286. 1.
  • Cometh 856.
  • the Lord Cometh 566. 2. 852. 2.
  • Cometh with clouds 868. 1.
  • Cometh into the world 269. 1.
  • Coming of the Lord 679. 1. 784. 1.
  • Coming of Christ 119. 1. 812. 1.
  • Coming in his Kingdome 85. 2.
  • Comfort in the holy Ghost 312. 2.
  • Comfort 312. 1. 316. 1.
  • Commanded them—901. 1.
  • great Commandment 108. 2.
  • new Commandment 827. 1.
  • old Commandment 826. 1. 827. 1.
  • Epistles of Commendations 573. 1.
  • Common and unclean 532. 2.
  • Communication 564. 2.
  • corrupt Communication 628. 2.
  • Communion 339. 1. 594. 2.
  • Communion of the body 131. 2.
  • not to Company 522. 2.
  • by Companies 154. 2.
  • Compelled 138. 2. 599. 2.
  • lust Conceiveth 675. 2.
  • Concision 643. 1.
  • Conclude 456. 2.
  • Condemnation 849. 2.
  • fall into Condemnation. 785. 1.
  • greater Condemnation 779. 1.
  • Condemned of himself 721. 2.
  • Conduct 566. 1.
  • Confesse your faults one to ano­ther 786. 2.
  • Confidence 731. 1. 753. 1. 757. 1. 832. 2.
  • having this Confidence 638. 2.
  • for Confirmation 593. 2. 699. 2.
  • Confirmed 513. 1.
  • Conflict 666. 1.
  • Conscience seared 696. 1.
  • with one Consent 239. 2.
  • Considered 383. 2.
  • it is Contained 792. 1.
  • Content 704. 1.
  • Contention 666. 1.
  • Continue 913. 2.
  • Continual coming 249. 2.
  • if they Continue 690. 2.
  • end of Contradiction 513. 2. 592. 2. 699. 2.
  • [...]ut Contrary-wise 601. 1.
  • Convenient day 154. 1.
  • not Convenient 444. 2.
  • Conversation 644. 2.
  • Convince gain-sayers 316. 1.
  • Corban 79. 1. 743. 2.
  • Corinthians 510.
  • second to the Corinthians 568.
  • Corrupt 446. 1.
  • Corrupt the word 572. 2.
  • Corruptible crown 540. 1.
  • not Corruptible 797. 2.
  • Corruption 478. 1, 2. 525. 1. 800. 1. 801. 1. 810. 1.
  • for Corruption 815. 1.
  • first Covenant 748. 1.
  • Covenant-breakers 446. 2.
  • Covetousnesse 445. 1. 526. 2. 666. 2.
  • thy Counsel determined 344. 2.
  • Counsellor 181. 1.
  • Counted to him for righteousnesse 605. 2.
  • Countrey 154. 2.
  • farre Countrey 242. 1.
  • Countreymen 667. 1.
  • Course 713. 1.
  • Course of Abiah 187. 1.
  • Course of nature 779. 2.
  • finished our Course 419. 1.
  • taken in their own Craftinesse 518. 2.
  • Creation 651. 2.
  • Creature 477. 2.
  • every Creature 182. 1.
  • bear his Crosse 323. 1.
  • Crown 667. 2. 713. 2.
  • Crowns of gold 884. 1. 920. 1.
  • many Crowns 877. 1.
  • Crucify afresh 739. 1.
  • Crucified among you 604. 2.
  • Cried 292. 1.
  • Cubite 38. 2.
  • Cup of blessing 545. 2.
  • Curious arts 412. 1.
  • Curse father or mother 79. 1.
  • receit of Custome 48. 1.
  • Cut asunder 124. 2.
  • Cut to the heart 348. 1.
  • Cut off 611. 1.
  • Cymbal 554. 1.
D.
  • Damnation 499. 2.
  • eat and drink Damnation 132. 2.
  • Darknesse 823. 1, 2.
  • Day 518. 1. 751. 1. 819. 1.
  • great Day 947. 2.
  • an high Day 323. 2.
  • Day-spring from on high 192. 1.
  • Day is at hand 501. 2.
  • Day of Christ 672. 1. 751. 1.
  • Day of judgment 834. 1.
  • Day of the Lord 679. 1. 751. 1. 820. 2.
  • great Day of God 893. 2.
  • that Day 172. 1. 317. 2.
  • to Day or tomorrow—we will— 782. 2.
  • Day of vengeance 893. 2.
  • Day of visitation 795. 1.
  • last Daies 338. 1. 784. 1.
  • ten Daies 875. 2.
  • in these Daies 189. 2.
  • in those Daies 189. 2.
  • Daily bread 35. 2.
  • Day-starre 813. 1.
  • Deacons 637. 1.
  • Dead 241. 1. 563. 1.
  • Dead bury their Dead 46. 1.
  • baptized for the Dead 563. 1.
  • Dead to the law 468. 2. 469. 1.
  • Death, and hell followed 891. 1.
  • second Death 939. 2.
  • shadow of Death 192. 2.
  • sin unto Death 841. 1.
  • Debt 92. 2.
  • Decease 221. 1. 812. 2.
  • Deceipt 666. 1.
  • Deceive you with vain words 873. 1.
  • Deceive our selves 823. 2.
  • many Deceivers 827. 1.
  • Deceivings 815. 1.
  • Declare his righteousnesse 456. 1.
  • the Deep 218. 2. 590. 1.
  • Defile 780. 1.
  • Defile the Temple of God 518. 1.
  • Defiled 156. 1. 320. 1.
  • Defraud 165. 1.
  • Delicacies 699. 1.
  • Deliverance 344. 1.
  • Delivered 687. 2.
  • Demonstration of the spirit 515. 1.
  • Deny 254. 1.
  • Deny himself 85. 1.
  • Depart 309. 1. 638. 1. 680. 1, 2.
  • Depth 811. 1. 878. 1.
  • Depths of Satan 878. 1.
  • Deputy 387. 1.
  • Despised moses law 753. 1.
  • done Despight to the spirit of grace 753. 1.
  • Despightfull 446. 2.
  • Destroy 729. 2.
  • Destroy the earth 908. 2.
  • him shall God Destroy 518. 2.
  • not Destroyed 576. 2.
  • Destroyer 545. 2.
  • Destruction of the flesh 523. 2.
  • Devill 21. 1.
  • is of the Devill 832. 2.
  • hath a Devill 291. 2.
  • Devotions 405. 1.
  • a Devout man 366. 1.
  • Devout men 366. 2.
  • Diana 413. 1.
  • making a Difference 854. 1.
  • there is Difference 534. 1.
  • Dignities 850. 2.
  • Diotrephes 846. 2.
  • Dip 310. 1.
  • Discerning 549. 2.
  • Disciples 25. 1. 74. 2. 350. 1.
  • heal Diseases 53. 1.
  • Disfigure their faces 35. 2.
  • Dishonor his body 656. 2.
  • Dishonoreth his head 547. 1.
  • Disobedient 390. 2. 801. 1.
  • Dispersed among the Gentiles 292. 1.
  • Disputations 503. 1.
  • Disputer 513. 1.
  • Disputing with Stephen 514. 1.
  • without Distraction 534. 1.
  • Distresse 409. 1.
  • not Distressed 576. 1.
  • Divider 534. 2.
  • Dividing 534. 2.
  • rightly Dividing 709 1.
  • Divisions 19. 1.
  • the Divine 863.
  • spirit of Divination 403. 1.
  • Doctors 360. 1.
  • Doctrine 699. 2.
  • Doctrines 655. 1.
  • Dominions 499. 1. 651. 1.
  • Dore opened 568.
  • Dore is shut 229. 1.
  • Doth these things 489. 2.
  • Double honor 382. 2. 699. 1.
  • a Double-minded man 773. 1. 840. 2.
  • make us to Doubt 291. 1.
  • Doubtfull mind 233. 1.
  • like a Dove 18. 1.
  • as the Dragon 914. 2.
  • worship the Dragon 913. 1.
  • Draw back 680. 2. 753. 1. 874. 1.
  • Draw back to perdition 752. 2.
  • the Father Draws 286. 2.
  • Draw near to God 832. 2.
  • I will not Drink 132. 2.
  • [Page] Drive 144. 1.
  • Dumb 188. 1.
  • Dwell 269. 2. 484. 2.
  • Dwell with them 798. 1.
E.
  • Eagles 123. 2.
  • Earnest 617. 1.
  • Earth 26. 1. 819. 2. 856. 894. 1. 915. 2.
  • whole Earth 913. 1.
  • Earth is the Lords 545. 2.
  • Earthquake 325. 1. 892. 1.
  • Earth did quake 139. 2.
  • Earth helped the woman 911. 2.
  • Earth standing out of the water 818. 2.
  • on Earth 161. 1.
  • on the Earth 888. 2.
  • Earthen vessels 575. 1.
  • Earthly 275. 1.
  • Easie 63. 2.
  • East 879. 1.
  • in the East 10. 2.
  • Eate the flesh—288. 2.
  • no not to Eate 524. 1.
  • Eating bread 156. 2.
  • to Edification 504. 2.
  • Edified 364. 2.
  • of no Effect 610. 2.
  • Effectual prayer 610. 2.
  • Effectual working 625. 1.
  • after Eight daies 327. 2.
  • the Eighth person 815. 1.
  • the Elder 842. 1.
  • Elder women 718. 2.
  • Elders 151. 2. 380. 1. 399. 2. 636. 2. 884. 1.
  • four and twenty Elders 884. 1.
  • Elders of the Church 785. 1.
  • Elect 123. 1. 792. 2. 793. 1, 2. 794. 1. 843. 1.
  • Elect together with you 788. 1. 806. 2.
  • Election 485. 2. 793. 2. 811. 1.
  • Elements 819. 2.
  • beggerly [...]lements 604. 1.
  • Elias must first come 87. 1.
  • spirit of Elias 223. 1.
  • Elymas 387. 2.
  • Emmanuel 8. 2.
  • End 121. 1. 140. 1. 644. 1, 804. 2. 878. 1.
  • unto the End 878. 1.
  • End of that which is abolished 574. 2.
  • End of all things 121. 1. 804. 2.
  • End of the world 120. 2. 141. 2. 338. 1.
  • End is at hand 804. 1.
  • End is not yet 828. 1.
  • Ends of the earth 490. 2.
  • Endure to the End 56. 2.
  • Endureth all things 556. 1.
  • Enemie 74. 2. 523. 2.
  • Enemies of the crosse 873. 1.
  • to Enjoy 704. 2.
  • it is Enough 178. 1.
  • Enquired diligently 11. 2.
  • Envy 782. 1.
  • Epaphras 662. 1.
  • Ephesians 614.
  • Epistle of Paul 437.
  • Epistles of commendations 573. 1.
  • Equal with God 640. 2.
  • Error 850. 2.
  • Errors 748. 2.
  • Espoused you to one husband 589. 1.
  • Established 768. 2.
  • Esteemeth 504. 1.
  • king Eternal 687. 2.
  • Evangelists 326. 1. 399. 2. 623. 2.
  • Even so 779. 2.
  • Evening 77. 1.
  • Everlasting destruction 677. 2.
  • Everlasting fire 208. 1.
  • Everlasting Gospel 208. 1.
  • Evil 31. 1. 32. 1. 555. 2.
  • Evil eye 37. 2.
  • Evil heart 286. 2.
  • Evil things 545. 2.
  • Evil thoughts 80. 1.
  • Eunuchs 95. 1.
  • Euphrates 901. 2.
  • Euroclydon 433. 1.
  • Exalted 773. 1.
  • Examined by scourging 422. 1.
  • make her a publick Example 7. 2.
  • Exceeding faire 356. 1.
  • Excellent glory 812. 1.
  • most Excellent Theophilus 187. 1.
  • Excesse 525. 1. 629. 2. 852. 1.
  • Excesse of riot 803. 2.
  • Excesse of wine 803. 1.
  • Executioner 154. 2.
  • Exercised 764. 1.
  • word of Exhortation 312. 2.
  • Exhorted 312. 2.
  • Exhorting 410. 1. 352. 2.
  • Expectation of the creature 477. 1.
  • Extortion 525. 1.
  • Extortioners 524. 2. 815. 1.
  • evil Eye 37. 2.
  • single Eye 37. 2.
  • full of Eyes 886. 1.
  • Eye-witnesses of his Majestie 812. 1.
F.
  • accusers Face to Face 428. 1.
  • Face of Jesus 575. 1. 804. 1.
  • before thy Face 61. 2.
  • Fadeth not 540. 1.
  • not to Faint 249. 1.
  • Faint in your minds 764. 1.
  • Fainted 50. 2.
  • Faith 44. 2. 113. 1. 192. 1. 455. 2. 772. 1.
  • all Faith 810. 2.
  • aske in Faith 773. 1.
  • Faith of Jesus 455. 2.
  • Faith of our Lord—776. 1.
  • by Faith Isaac blessed Jacob—758. 1.
  • Faithfull 244. 1. 703. 2.
  • Faithfull to forgive—823. 2.
  • Faithlesse 945. 1.
  • Fall 495. 1.
  • Fall upon us 893. 2.
  • Falling away 680. 1. 738. 1. 817. 1.
  • False witnesse 80. 1. 133. 2.
  • accuse Falsely 201. 2.
  • whole Familie in heaven and—652. 2.
  • Fanne 17. 2.
  • come as Farre 587. 2.
  • be it Farre from—85. 1.
  • Farthing 57. 2.
  • the Fast was already past 432. 1.
  • Fasting 433. 2.
  • Father 111. 2.
  • my Fathers businesse 196. 2.
  • Fault 529. 1.
  • Faults 786. 2.
  • having Favour 340. 1.
  • highly Favoured 189. 1.
  • Fear 192. 1. 641. 1. 736. 1.
  • save with Fear 736. 1.
  • passe our sojourning in Fear 832. 2.
  • Fear hath torment 834. 2.
  • without Fear 191. 2.
  • Fear and trembling 641. 1.
  • Feared God 367. 1.
  • in that he Feared 736. 1.
  • Fearfull 874. 1.
  • Feast 292. 1.
  • Feasting together 524. 2.
  • past Feeling 625. 2.
  • at the Feet of Gamaliel 422. 1.
  • water for my Feet 214. 2.
  • Felix trembled 427. 1.
  • Fellow-citizens 645. 2.
  • Fellowship 339. 1. 701. 1. 823. 2.
  • Fight 540. 1.
  • Fight a good Fight 704. 1. 713. 1.
  • Figure 356. 2.
  • like Figure 801. 2.
  • Figures which ye made 413. 1.
  • Fill 621. 1.
  • Filled thy heart 186. 1. 347. 1.
  • Filth 520. 1. 525. 2.
  • Filthy 544. 2.
  • Finished my course 713. 1.
  • Finished our course 419. 1.
  • Finisher of our faith 760. 2. 763. 1.
  • it is Finished 133. 1.
  • Fire 178. 1. 819. 1. 897. 1. 902. 2.
  • Fire and brimstone 902. 2.
  • eternal Fire 779. 2.
  • make Fire come down—915. 1.
  • set on Fire 779. 2.
  • as it were Fire 784. 1.
  • Fiery trial 803. 2.
  • First 270. 1. 804. 2.
  • First-born 651. 1. 764. 2.
  • First-born of every creature 270. 2.
  • First city of that part—635. 1.
  • First day of unleavened bread 177. 1.
  • knowing this First 817. 2.
  • First shall be last 165. 2.
  • First Simon 271. 1.
  • Fishers coate 328. 1.
  • Fit for the kingdome—286. 2. 390. 1.
  • Five are fallen 858.
  • Flesh 476. 1.
  • Flesh and bloud 83. 1. 564. 2.
  • Flesh and bloud of the sonne—287. 2.
  • Flesh and bones 630. 2.
  • in the Flesh 469. 1. 655. 1.
  • a thorn in the Flesh 591. 2.
  • no Flesh 123. 1.
  • according to the Flesh 459. 2.
  • destruction of the Flesh 523. 2. 841. 2.
  • will of the Flesh 269. 2.
  • Flouds 41. 1.
  • Fly to the mountains 123. 1.
  • Fold them 727. 1.
  • Follow after 644. 1.
  • Follow peace 647. 1.
  • rock that Followed them 544. 2.
  • Foolish Galatians 604. 1.
  • Foolish talking 628. 1.
  • Foolishnesse 157. 2.
  • For 214. 2. 774. 1.
  • For ever 191. 1. 485. 1.
  • reign For ever 908. 1.
  • of Force 749. 1.
  • Forgetting those things—644. 2.
  • Forgetfull hearer 774. 1.
  • Forgiven 70. 1.
  • not to be Forgiven 70. 1.
  • they shall be Forgiven him 786. 2.
  • Form 450. 1. 640. 1.
  • Form of knowledge 810. 2.
  • Fornication 80. 1. 398. 1. 522. 1.
  • Forsake 680. 1.
  • not Forsaken 576. 2.
  • Forsaking the assemblies 752. 2.
  • to be Forward 583. 1.
  • Abraham Found 459. 1.
  • were Found 145. 1.
  • Foundation 704. 2.
  • Fountain 152. 2.
  • Fourth part of the earth 891. 1.
  • Fourty stripes save one 589. 2.
  • Frankincense 11. 2.
  • Freedom 422. 2.
  • Friends 213. 1.
  • Fruit 746. 2. 780. 2.
  • Fruit of my labour 638. 1.
  • Fruit of our lips 769. 1.
  • Fruit of righteousnesse 764. 1. 780. 2.
  • without Fruit 852. 2.
  • twelve Fruits 948. 1.
  • Full of the holy Ghost 339. 1. 350. 2.
  • Fulfill the word 652. 2.
  • Fulfilled 21. 2. 28. 2. 337. 1.
  • Fulness 495. 1.
  • Fulness of God 621. 2.
  • Fully come 337. 1.
  • a thousand six hundred Furlongs 920. 2.
G.
  • Gabbatha 323. 1.
  • Gadara 46. 2.
  • Gained 286. 1. 433. 1.
  • Gainsaying 851. 1.
  • Gaius 846. 1.
  • Galatians 595.
  • Galilee of the Gentiles 2 [...]. 2.
  • out of Galilee no prophet 292. 2.
  • Gall of bitterness 360. 2.
  • Gates of hell 84. 1. 760. 2.
  • Gather together 616. 2.
  • our Gathering together unto him 679. 1.
  • which God Gave 862.
  • Genealogies 687. 1.
  • General Epistle 770. 842.
  • General assembly 764. 2.
  • Generation 6. 1. 116. 1.
  • Generation of vipers 832. 2.
  • declare his Generation 361. 2.
  • Genesa [...]et 77. 2.
  • Gentiles 292. 1.
  • reigne over the Gentiles 507. 1.
  • times of the Gentiles 256. 1.
  • Gentleness 586. 1.
  • in the holy Ghost 483. 1.
  • Gift of the holy Ghost 338. 2. 351. 2.
  • Gift 79. 1. 112. 1. 743. 2.
  • good Gift 644. 1.
  • heavenly Gift 738. 2.
  • gave Gifts 623. 1.
  • Gird 233. 1.
  • I will Give him—879. 2.
  • Give repentance 710. 1.
  • there was Given him 915. 1.
  • my Father Giveth me 286. 1. 668. 1.
  • oile of Gladnesse 132. 1.
  • Glory 8. 2. 85. 2. 270. 1. 443. 2. 484. 1. 547. 1. 619. 2. 748. 2. 804. 1. 810. 1. 812. 2.
  • Glory of Christ 326. 1. 776. 1. 851. 1.
  • Glory which thou hast given me 287. 2.
  • Glory of God 455. 2.
  • Glory of God in the face of Jesus 804. 1.
  • weight of Glory 576. 2.
  • Glorifie God 919. 1.
  • Glorious Gospel 687. 1.
  • Glorying 291. 1.
  • Gnashing of teeth 46. 1.
  • God 670. 2.
  • God blessed for ever 484. 2.
  • is not of God 832. 1.
  • neither bid him God speed 844. 2.
  • Godlinesse 694. 2.
  • Godliness is gain 695. 2.
  • Goeth not out 846. 1.
  • Gog 941. 2.
  • Gog and Magog 916. 2.
  • Gold 11. 2. 797. 2.
  • Gold of the Temple 112. 2.
  • Gold tried in the fire 882. 1.
  • Gold, silver—518. 2.
  • Gone out 205. 1.
  • Gone up 409. 2.
  • Good 32. 2. 98. 1.
  • it is Good 532. 1.
  • Good gift 644. 1.
  • Good manners 564. 2.
  • Good things 245. 2.
  • Good will 196. 1.
  • Good word of God 739. 1.
  • Good work 692. 1.
  • Good works 32. 2. 720. 1.
  • Gospel 3. 2. 919. 1.
  • everlasting Gospel 191. 1. 919. 1.
  • [Page] my Gospel 449. 2.
  • Governments 552. 2.
  • Governor 198. 1.
  • Grace 189. 1. 410. 1. 620. 1. 786. 2. 769. 1. 629. 1. 768. 2.
  • Grace abound 585. 1.
  • my Grace 637. 2.
  • Grace of life 798. 2.
  • Grace for Grace 799. 1.
  • throne of Grace 734. 2.
  • Grace and truth 768. 2.
  • Grant 191. 1.
  • Grasse 901. 1.
  • Grasse of the field 38. 2.
  • green Grasse 898. 1.
  • Great 945. 1.
  • Great city 919. 2.
  • Great commandement 108. 2.
  • Great men 892. 2.
  • ran Greedily 852. 1.
  • Greeks 292. 1. 307. 1. 350. 1.
  • in a Green tree 264. 1.
  • Grieved 504. 1.
  • Grievous 643. 1.
  • Grinde to powder 104. 2.
  • Grudge not 784. 1.
  • Guilty of the body—132. 1.
H.
  • an Haeretick 721. 1.
  • Hand 156. 2.
  • is at Hand 679. 2. 680. 1.
  • thy Hand 344. 2.
  • with my own Hand 724. 2.
  • holy Hands 690. 1.
  • lay Hands on—360. 1. 700. 1.
  • Hands which hang down 764. 1.
  • Handle not 656. 1.
  • Hand-writing 655. 1.
  • on these two Hang all—108. 2.
  • Hanged himself 137. 1.
  • Hard 821. 1.
  • Hardeneth 485. 2.
  • Harme 433. 2.
  • Harmeles [...]e 56. 1.
  • Harpes 888. 2.
  • Harvest 920. 1.
  • what I Hate that I doe 472. 1.
  • Hath not the Father 829. 2.
  • Hath the Sonne 829. 2.
  • Have 74. 1. 234. 2. 340▪ 2.
  • Head 548. 1. 624. 2.
  • dishonours his Head 547. 1.
  • power on her Head 547. 2. 548. 1.
  • one of his Heads 912. 2.
  • falling Head-long 137. 1. 334. 1.
  • Heard 617. 2. 776. 1. 736. 1.
  • ye have Heard 828. 1.
  • Hear 29. 2.
  • Hear in the ear 56. 2.
  • Hearing 301. 2.
  • Hearken 384. 1.
  • Heart 768. 2.
  • whose Heart God hath opened 832. 2.
  • Hearts 188. 1.
  • Heaven 631. 1.
  • things in Heaven 652. 1.
  • Heavens 104. 2. 819. 2.
  • Heavens and earth 650. 2. 818. 1.
  • Heavens were of old 818. 1.
  • Heavenly 275. 1.
  • Hebrew 323. 1.
  • Hebrew tongue 422. 1.
  • Hebrew 292. 1. 725.
  • take Heed 34. 1.
  • if sons, then Heires 477. 1.
  • Heires of salvation 729. 1.
  • Hell 62. 2. 944. 1.
  • gates of Hell 84. 1. 760. 2.
  • Help 226. 1.
  • Helps 552. 2.
  • Henceforth 116. 2. 133. 1. 920. 1.
  • God's Heritage 806. 1.
  • Herodians 116. 2.
  • Hid themselves in dens 892. 2.
  • Hide a multitude of sins 787. 1.
  • Hidden man of the heart 797. 1.
  • High 945. 1.
  • High places 631. 1.
  • God's High-priest 200. 2.
  • High-priests 198. 1.
  • kindred of the High-priest 344. 1.
  • Higher powers 499. 1.
  • in Himself 591. 1.
  • Hold to the one 37. 2.
  • lay Hold 704. 1.
  • lay Hold on eternal life 812. 1.
  • Hold the truth in unrighteousnesse 443. 1.
  • Holy 532. 2.
  • Holy Ghost 326. 2.
  • full of the Holy Ghost 350. 2.
  • praying in the Holy Ghost 853. 2.
  • Holy ground 807.
  • becometh Holinesse 718. 2.
  • keepers at Home 719. 2.
  • Honour 656. 2. 699. 2. 798. 2. 812. 2.
  • double Honour 699. 1.
  • marriage is Honorable 767. 1.
  • Hope 192. 1. 478. 2. 731. 1.
  • Hopeth all things 556. 1.
  • Hoping for nothing again 211. 1.
  • Horn of salvation 190. 2.
  • Horns 914. 2.
  • Hosanna 103. 1.
  • mine Host 846. 1.
  • that day and Hour 172. 1.
  • about the sixth Hour 323. 1.
  • House 115. 2. 333. 2. 367. 1. 566. 1. 731. 1.
  • House of God 693. 2.
  • House of Onesiphorus 707. 1.
  • Church in their House 566. 1.
  • Houses, brethren—818. 2.
  • House-top 57. 1. 123. 1.
  • my God will Humble me 522. 2.
  • in his Humiliation 361. 2.
  • Humility 656. 2.
  • Hundred- [...]old 74. 1. 96. 2.
  • Hunger and thirst 210. 1.
  • Husk 241. 1.
  • sung an Hymne 133. 2.
  • Hymnes 630. 1.
  • Hypocrisie 780. 2.
  • Hypocrites 34. 2. 124. 2.
I.
  • James 562. 1. 601. 1. 770.
  • James the lesse 181. 2.
  • Jannes and Jambres 711. 2.
  • Idle word 68. 2. 70. 2.
  • Idol is nothing 535. 1.
  • Idols 841. 2.
  • keep from Idols 526. 2.
  • meats offered to Idols 397. 1.
  • Idolaters 525. 1.
  • wholly given to Idolatry 405. 1.
  • Jeremie the prophet 745. 1.
  • say they are Jewes 875. 1.
  • Jesting 628. 1.
  • testimony of Jesus 865. 1.
  • Jezabel 680. 2. 877. 1.
  • If 234. 1. 709. 2.
  • make an Image to the beast 915. 1.
  • Impossible 739. 2.
  • Impute sin 455. 1.
  • Imputed for righteousnesse 455. 1.
  • In 621. 2.
  • In the—145. 1.
  • In thee 605. 1.
  • I In the Father 312. 2.
  • you In me 313. 2.
  • I In you 313. 1.
  • Incense 888. 2.
  • time of Incense 187. 1.
  • Incontinence 532. 1. 801. 1.
  • Incorruptible 540. 1.
  • Indebted 229. 1.
  • meat Indeed 244. 1. 288. 2.
  • Infirmities 479. 1. 607. 1.
  • took our Infirmities 46. 1.
  • Inhabiters of the earth 899. 2.
  • Inheritance 616. 2.
  • Inlightened 738. 1.
  • Iniquity 555. 2. 682. 2. 828. 1.
  • Inner man 797. 1.
  • that he may Instruct him 516. 1.
  • Instructed in the law 450. 2.
  • before Instructed 76. 1.
  • make Intercession 49 [...]. 1.
  • Intercessions 689. 1.
  • private Interpretation 813. 2.
  • easy to be Intreated 586. 1.
  • Intruding 6 [...]5. 2.
  • Intrusted 453. 2.
  • first of John 822.
  • second of John 842.
  • revelation of John 862.
  • Jot 29. 1.
  • Joy 504. 2.
  • Joy in the holy Ghost 504. 2.
  • fitly Joyned 627. 1.
  • Is 74. 1.
  • this Is 131. 1.
  • Iscariot 54. 2.
  • Judas of Galilee 348. 2.
  • Jude 847.
  • Judge 307. 2. 449. 1. 522. 2. 529. 1. 655. 1.
  • let no man Judge you—778. 2.
  • Judged 454. 1.
  • Judged according to men in the flesh 465. 2.
  • Judgest another mans servant 778. 1.
  • Judgment 68. 1. 112. 2. 454. 1.
  • his Judgment taken away 361. 2.
  • my Judgment 532. 2.
  • I give my Judgment 658. 2.
  • of Judgment 316. 1.
  • Just 456. 2.
  • Just man 7. 2.
  • Justified 62. 1. 454. 1. 462. 1.
  • Justified in the spirit 695. 1.
K.
  • Keep my saying 314. 1.
  • Keep his word 824. 2.
  • Keyes of the Kingdome 84. 2.
  • Kill one another 889. 1.
  • ye Kill, and desire to have 784. 2.
  • is King 554. 2.
  • every King of beasts 780. 1.
  • all the Kindreds of the earth 856. 1.
  • King of the Jews 10. 1.
  • make him a King 285. 1.
  • Kings 892. 2.
  • Kings and Priests 866. 2.
  • Kings of the earth 892. 2. 908. 2.
  • many Kings 904. 2.
  • Kingdome of God 677. 1.
  • Kingdome of heaven 14. 2.
  • coming in his Kingdome 85. 2.
  • Kingdomes of this world are be­come the Kingdomes of God 907. 2.
  • holy Kisse 509. 2.
  • Know God 443. 1. 833. 2.
  • Know that we have known him 824. 2.
  • Know ye not 538. 2.
  • to Know somewhat 513. 1.
  • Know my voice 287. 1.
  • Knowest the will 450. 1.
  • Knowledge 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 1, 2. 8 [...]0. 1. 873. 1. 878. 1.
  • according to Knowledge 798. 1.
  • all Knowledge 810. 2.
  • in Knowledge 660. 1.
  • indued with Knowledge 779. 1.
  • Knowledge of the truth 752. 2.
  • form of Knowledge 810. 2.
  • Knowledge falsely so called 513. 1. 811. 1.
  • Known openly 291. 1.
  • had not Known 469. 2.
L.
  • Labour 286. 1. 666. 1. 920. 1.
  • Labour among you 673. 2.
  • Labour in the Lord 508. 1.
  • Lacking 168. 2.
  • Lady 844. 1.
  • Lake 218. 2.
  • like a Lamb 914. 2.
  • pretious bloud as of a Lamb 356. 1.
  • Lamps 884. 1.
  • Land 11. 1. 130. 2. 239. 2. 894. 1.
  • Land of Judah 11. 1.
  • Lanthorn 320. 1.
  • Laodicea 881. 1.
  • from Laodicea 661. 1.
  • how large a letter 612. 2.
  • Last daies 338. 1. 712. 2. 784. 1.
  • Last time 119. 2. 338. 1. 817. 1. 827. 2.
  • first shall be Last 165. 2.
  • Law 26. 2. 301. 2.
  • know not the Law 292. 2.
  • Law hath power over—468. 1.
  • Law in the members 471. 1.
  • Law of sin 472. 1. 476. 1.
  • strive Lawfully 539. 1.
  • Lay not this—357. 2.
  • not the Least 11. 1.
  • Leven of the Sadduce 583. 1.
  • Leaves for healing 948. 2.
  • Led by the Spirit 223. 1.
  • Lest—348. 2.
  • Letter 28. 1. 612. 2.
  • by Letter 680. 1.
  • a Lie 455. 1.
  • to Lie 347. 1.
  • Lied unto God 838. 2.
  • a Lier 829. 1.
  • make him a Lier 823. 1.
  • Liers 717. 1.
  • Life 798. 2. 915. 2.
  • this Life 348. 1.
  • tree of Life 947. 2.
  • Lifted up 795. 2.
  • Light 823. 1.
  • true Light 827. 2.
  • Like-minded 641. 2.
  • Likenesse 640. 1.
  • another mans Line 587. 2.
  • Linen clothes 324. 2.
  • mouth of the Lion 714. 2.
  • fruit of our Lips 769. 1.
  • a Little lower 729. 2.
  • profiteth Little 656. 2. 696. 2.
  • Live 668. 2.
  • in him we Live 407. 2.
  • Live together with him 673. 1.
  • once Lived 470. 1.
  • Living water 278. 1.
  • Locusts 16. 2. 897. 2.
  • Lodge 221. 1.
  • suffereth Long 554. 1.
  • Long-suffering 456. 1.
  • Look for—820. 2.
  • Look up 159. 1.
  • Look upon a woman 30. 1.
  • I looked 883. 1.
  • Loose 326. 2. 360. 1.
  • the onely Lord—850. 1.
  • the Lord is with thee 189. 2.
  • as being Lords 805. 1.
  • Lords day 934. 1.
  • Lords supper 132. 2.
  • Lose 85. 2.
  • suffer Losse 517. 1.
  • Love 873. 1.
  • first Love 872. 1, 2.
  • Love of Christ 655. 2.
  • Love without hypocrisie 873. 2.
  • perfect Love casteth out fear 824. 2.
  • to Love 312. 1.
  • Love not the Lord 563. 1.
  • Loved this present world 692. 1.
  • Lovest thou me? 328. 2.
  • made Low 773. 2.
  • a little Lower 729. 2.
  • filthy Lucre 806. 1.
  • Lunatick 88. 2.
  • Lust 470. 2. 669. 1.
  • Lusteth to envy 782. 1.
M.
  • Macedonia 685. 1.
  • [...][Page] he is Mad 147. 1.
  • Made you overseers 417. 2.
  • Made to be taken 815. 1.
  • Magdala 81. 2.
  • Magog 942. 1.
  • Majesty 812. 2.
  • Maintein 721. 1.
  • Malefactors 264. 2.
  • Mammon 113. 1. 244. 1.
  • ordinance of Man 477. 1.
  • son of Man 67. 1. 83. 1.
  • Man of sin 680. 2.
  • Manger 196. 1.
  • made Manifest 518. 1. 578. 2.
  • Manifestation 477. 2.
  • hidden Manna 876. 2.
  • what Manner of man 773. 2.
  • Many 463. 2. 904. 2.
  • before Many 350. 1.
  • punishment inflicted of Many 572. 1.
  • Maranatha 566. 1.
  • the Mark 644. 2.
  • Mark in their right hand 916. 1.
  • Market 157. 1.
  • Marriage 49. 1. 106. 1.
  • Marriage is honorable 767. 1.
  • forbidding to Marry 696. 1.
  • Mars-hill 406. 1.
  • one is your Master 778. 2.
  • be not many Masters 778. 1.
  • a Matter 414. 2.
  • in a Matter 670. 1.
  • according to Matthew 3.
  • a Measure 891. 1.
  • in the Measure 625. 1.
  • our Measure 587. 2.
  • sat at Meat 130. 2.
  • Meats 768. 2.
  • Meditate 697. 1.
  • spirit of Meeknesse 612. 1.
  • Melita 433. 1.
  • Melt with fervent heat 819. 1.
  • Memorial 367. 1.
  • after the manner of Men 466. 1. 564. 2.
  • Mercy 113. 1.
  • Mercy-seat 748. 2.
  • Middle wall of partition 111. 2. 619. 1.
  • in the Midst 264. 2.
  • in the Midst of the throne 884. 1.
  • Mightily 409. 1.
  • Mighty men 892. 2.
  • Mighty through God 587. 1.
  • a Mile 32. 1.
  • Milk of the word 792. 1.
  • Minister 217. 1.
  • Minister about holy things 286. 1.
  • Ministery 662. 2.
  • Ministers of the word 186. 2.
  • Ministration 188. 2.
  • Ministred to my want 552. 2.
  • Minstrels 49. 2.
  • Miracles 551. 2.
  • Mischief 388. 1.
  • not being Mixed 733. 1.
  • cruel Mockings 758. 2.
  • Moloch 356. 2.
  • summe of Money 356. 1.
  • thy Money perish with thee 523. 1.
  • Money-changers 103. 2.
  • Moon 898. 2.
  • More 32. 2.
  • More then—444. 1.
  • giveth More grace 782. 1.
  • Morning starre 879. 1.
  • body of Moses 851. 1.
  • Mote 40. 1.
  • holy Mountain 807.
  • Mourn 522. 2.
  • Mourned 90. 1.
  • Mouth speaking great things 913. 2.
  • out of their Mouthes—902. 2.
  • Multitude 260. 1.
  • Multitude of the disciples 350. 1.
  • some of the Multitude 414. 1.
  • Murtherers 420. 1.
  • Mustard-seed 236. 1.
  • Myrrhe 11. 2.
  • Mystery 929. 2.
  • Mystery of godlinesse 695. 1.
  • Mystery of iniquity 682. 2.
  • Mystery of his will 616. 2. 652. 1.
  • a great Mystery 798. 1.
N.
  • Naked 734. 2.
  • Name of the beast 916. 2.
  • for the Name 846. 1.
  • new Name 876. 2.
  • number of the Name 916. 2.
  • Named of him 652. 2.
  • not so much as Named among the Gentiles 522. 1.
  • Names 334. 1.
  • Names of blasphemy 912. 1.
  • call by their Names 301. 1.
  • Names are not written—913. 2.
  • Nations 121. 2. 140. 1. 257. 2. 908. 1.
  • all Nations 168. 2.
  • Nature 548. 2.
  • course of Nature 779. 2.
  • by Nature children of wrath 549. 1.
  • against Nature 549. 2.
  • Natural face 773. 2.
  • Nazarite 11. 2.
  • Necessary 399. 2.
  • Necessary uses 722. 2.
  • Necessity 538. 2. 658. 1.
  • New heaven and New— 818. 2.
  • New man 797. 1.
  • Next 144. 1.
  • Next day 270. 2.
  • Next sabbath 389. 2.
  • Nicolaitans 874. 1.
  • Nigh 490. 2.
  • time is Nigh 855. 856.
  • draw Nigh 743. 2.
  • Noble man 278. 2.
  • with a great Noise 819. 1.
  • Novice 693. 2.
  • was Numbred 335. 2.
O.
  • Oath which he sware 191. 2.
  • Observed him 154. 1.
  • Odour of a sweet smell 648. 2.
  • Offense 60. 1.
  • Offended 60. 1. 61. 1.
  • Offering 628. 1.
  • Offerings of God 256. 1.
  • Officer 30. 1.
  • Off-scouring 520. 2.
  • anointing him with Oile 785. 1.
  • of Old 849. 2.
  • Old man 797. 1.
  • On the well 278. 1.
  • by One 485. 2.
  • One to another 787. 1.
  • One God 838. 2.
  • I and my father are One 838. 2.
  • these three are One 837. 2.
  • One receiveth 539. 1.
  • husband of One wife 692. 1.
  • wife of One husband 693. 2.
  • Onesiphorus 707. 1.
  • Open 203. 1.
  • put to Open shame 739. 1.
  • Opened 734. 1.
  • shew Openly 291. 2.
  • Operations 610. 2.
  • Opportunity 647. 2.
  • he that Opposeth 681. 2.
  • Oppositions of science 704. 2.
  • Oracles of God 450. 2.
  • living Oracles 451. 1.
  • Ordain 393. 1.
  • Ordain Elders 393. 1.
  • Ordain Elders in every city 394. 2.
  • Ordained to eternal life 286. 2. 389. 2.
  • before of old Ordained to this condemnation 849. 1.
  • after the Order 740. 2.
  • Ordinance of man 477. 1.
  • Otherwise minded 647. 1.
  • are Over you 673. 2.
  • Overcharge 572. 1.
  • Overseers 417. 2.
  • Overshadow 18. 2.
  • Ours 722. 2.
  • his Own place 334. 2.
  • his Own sheep 301. 1.
  • his Own supper 132. 2. 334. 1.
P.
  • Pains of death 338. 1.
  • Palace 637. 2.
  • this man or his Parents 298. 1.
  • in Part 572. 1.
  • Partake not of other mens sins 701. 1.
  • Partakers 704. 1.
  • Partakers of the holy Ghost 738. 2.
  • Partial 776. 2.
  • without Partiality 780. 2.
  • middle wall of Partition 111. 2. 619. 1.
  • Passed through 758. 2.
  • Passeover 129. 1.
  • Pastor 552. 2.
  • Patience of the Saints 920. 1.
  • Paul 387. 2.
  • Peace 780. 2.
  • in Peace 566. 1.
  • Peace of God 646. 2.
  • follow Peace 781. 1.
  • Peace I leave—866. 1.
  • make Peace 781. 1.
  • Peace-makers 26. 1.
  • Peaceable fruit 764. 2.
  • Peculiar people 286. 1. 719. 2. 795. 1.
  • Peeces of silver 131. 1. 413. 1.
  • a Penny 891. 1.
  • People according to the law 743. 1.
  • many Peoples 904. 2.
  • Peoples and kindreds 904. 2.
  • son of Perdition 680. 2.
  • Perfect 32. 2. 95. 1. 211. 2. 644. 1. 760. 2.
  • be Perfect 593. 1.
  • made Perfect 736. 1. 765. 1. 835. 2.
  • Perfect work 773. 1.
  • Perfect as pertaining to conscience 832. 2.
  • Perfected praise 104. 1.
  • Perfecting of the Saints 593. 2.
  • Perfection 594. 1.
  • fruit to Perfection 218. 1.
  • bond of Perfectnesse 660. 1.
  • Pergamus 875. 2.
  • Perish 656. 1.
  • Permission 532. 1.
  • Perplexed 576. 1.
  • Persecuted 576. 2.
  • Persecutions 868. 1.
  • many Persons 570. 1.
  • respect of Persons 449. 1. 776. 1.
  • Perswade 597. 1. 832. 2.
  • Perswade men 578. 1.
  • were Perswaded 758. 1.
  • Peter 53. 2.
  • first Epistle of Peter 788.
  • second of Peter 807.
  • Pharisees 239. 1.
  • chief of the Pharisees 239. 1.
  • Philemon 723.
  • Philip the Tetrarch 198. 1.
  • Caesarea Philippi 83. 1.
  • Philippians 633. 635. 1.
  • Philosophy 655. 2.
  • Phylacteries 111. 1.
  • they which Pierced 856.
  • Pinacle of the Temple 21. 1.
  • in every Place 510. 1.
  • Place of Scripture 361. 1.
  • seven Plagues 921. 2.
  • Plant 79. 2.
  • Play 526. 1. 544. 2. 630. 1.
  • Please 296. 1.
  • Poor in spirit 210. 1.
  • Possession 347. 2.
  • golden Pot 748. 1.
  • Potters vessel 879. 1.
  • Power 878. 2.
  • in thine own Power 347. 2.
  • Power over the nations 878. 2.
  • Power of the world to come 739. 1.
  • right hand of Power 134. 1.
  • Power on her head 547. 2.
  • Power and coming 812. 1.
  • Power over fire 920. 2.
  • Powers 499. 1. 651. 1.
  • Powers of heaven 124. 1.
  • deadly Poyson 780. 1.
  • Praetorium 320. 1.
  • on the house to Pray 367. 1.
  • Prayed him 278. 1.
  • Prayer 209. 1. 402. 1.
  • effectual Prayer 610. 2.
  • Prayer of Faith 610. 2.
  • Prayers 689. 1.
  • Prayers of the Saints 888. 2.
  • people Praying without 203. 2.
  • Praying in the holy Ghost 853. 2.
  • Preach 50. 2. 359. 1. 541. 1. 551. 2. 699. 2.
  • Preach the Gospel 50. 1.
  • Preach the word 359. 1.
  • Preacher 444. 2.
  • loveth to have the Preeminence 846. 2.
  • Preparation 631. 1.
  • Presbytery 381. 2.
  • Preserve it 248. 1.
  • Pressed in spirit 409. 1.
  • Pressed upon him 147. 1.
  • Pretence 637. 2.
  • more Pretious 773. 1.
  • Price of bloud 138. 1.
  • kick against the Pricks 363. 1.
  • kings and Priests 866. 2.
  • a royal Priest-hood 866. 2.
  • Prince 348. 1.
  • Princes of Judah 11. 1.
  • Principalities 651. 1.
  • Prison 800. 1.
  • spirits in Prison 799. 1.
  • Private interpretation 813. 2.
  • Prize 539. 1.
  • Profane person as Esau 764. 2.
  • Profitable 583. 2.
  • Profitable to men 721. 1.
  • Promise of the Father 326. 2.
  • Promised 260. 1.
  • Prophecie 417. 2. 688. 1.
  • to Prophesie 189. 2.
  • Prophet of their own 716. 1.
  • the Prophet 285. 1.
  • false Prophet 914. 2.
  • more then a Prophet 61. 1.
  • Prophets 399. 2.
  • false Prophets 121. 2.
  • many false Prophets 828. 1. 829. 1.
  • Propitiation 455. 2.
  • Proselyte 14. 1. 111. 2. 275. 1.
  • Proud 782. 1.
  • Provide 55. 1. 699. 1.
  • Proving 364. 2.
  • Provoke 230. 2. 660. 2.
  • easily Provoked 554. 1.
  • Psalmes 630. 1.
  • Publicans 48. 1.
  • Puffe up 811. 1.
  • Pulling down strong holds 587. 1.
  • Pure 701. 1.
  • to the Pure all things are Pure 717. 2.
  • Pure religion 774. 2.
  • Purnesse 580. 1.
  • Purple 181. 1.
  • according to his Purpose 479. 2.
  • Purses 55. 1.
  • Put away 249. 2.
  • Put her away 8. 1.
  • [Page] Put away her husband 165. 1.
  • Put forth 50. 1.
  • Putting him forward 414. 1.
Q.
  • had a Quarrel 154. 1.
  • I come Quickly 855.
R.
  • Race 539. 1.
  • Race set before us 763. 1.
  • Racha 29. 2.
  • Rachab 6. 2.
  • Rachel weeping 11. 2.
  • Railer 526. 2.
  • Rain from heaven 392. 1.
  • the Lord shall Raise 786. 1.
  • Raised 485. 1.
  • Raised up 388. 2.
  • Reading 513. 1. 696. 2.
  • Ready 583. 2.
  • Ready to be revealed 501. 1.
  • Reasonable service 497. 1.
  • the Lord Rebuke thee 851. 1.
  • Receive 487. 1. 687. 1.
  • heaven must Receive 342. 1.
  • Receive the holy Ghost 326. 2.
  • Receive the things done in his body 578. 1.
  • Received up 222. 1.
  • Receivedst thy good things 245. 2.
  • one Receiveth 539. 1.
  • Recompense of their error 852. 1.
  • Reconciled 29. 2.
  • Red sea 758. 2.
  • Redeem Israel 121. 2.
  • that should Redeem Israel 828. 1.
  • Redeeming the time 629. 1.
  • Redemption 456. 2. 617. 1.
  • Redemption of the body 479. 1.
  • Redemption draweth near 813. 1.
  • a Reed 945. 2.
  • a bruised Reed 68. 1.
  • Refreshed my spirit 566. 1.
  • times of Refreshing 341. 1.
  • Regard not 744. 1.
  • not Regarding 642. 1.
  • Regeneration 96. 1.
  • washing of Regeneration 275. 1.
  • Reject 721. 2.
  • Reigne 867. 1.
  • Reigne on the earth 888. 2.
  • Reigne a thousand years 867. 2.
  • Reigne over the Gentiles 507. 1.
  • Rejoice with them that Rejoice 497. 2.
  • brother of low degree Rejoice 773. 1.
  • Rejoicing 545. 1. 731. 1.
  • pure Religion 695. 2. 774. 2.
  • Remain 731. 2.
  • while it Remained 347. 2.
  • Remember 191. 2.
  • Remission of sins 456. 1.
  • Remit 326. 2.
  • Remnant 487. 1.
  • Remnant were affrighted 907. 1.
  • Remove the wicked person 523. 1. 524. 1.
  • Remphan 356. 2.
  • Renew 739. 1.
  • Renew to repentance 739. 1.
  • Rent his clothes 134. 1.
  • Rent off their clothes 403. 2.
  • Repent 14. 2.
  • Repentance 241. 1. 739. 2.
  • vain Repetitions 35. 1.
  • obtained a good Report 759. 2.
  • Reproach you 298. 1.
  • Reprobate 444. 2. 541. 2.
  • them of Reputation 599. 1.
  • of no Reputation 640. 2.
  • Resist not evil 30. 2.
  • in Respect 655. 1.
  • have Respect 777. 1.
  • Rest 677. 1. 731. 2.
  • Restore 612. 2.
  • Restore all things 88. 1.
  • Resurrection 107. 1.
  • first Resurrection 939. 2.
  • Resurrection of the dead 108. 1. 442. 1.
  • Resurrection of the just 108. 1.
  • Jesus and the Resurrection 405. 2.
  • Return 120. 1.
  • Revelation 559. 1. 862.
  • Revelation of Christ 677. 1.
  • Revealed 681. 1.
  • ready to be Revealed 501. 1.
  • with Reverence 641. 1.
  • Reward 852. 1.
  • I have Reward 538. 1.
  • the Lord Reward 714. 1.
  • a certain Rich man 245. 2.
  • will be Rich 704. 1.
  • Right hand of power 134. 1.
  • Righteous Judge 713. 2.
  • Righteous scarcely be saved 804. 2.
  • Righteousnesse 442. 1. 476. 2.
  • Righteousnesse by the law 442. 1.
  • Righteousnesse by works 442. 2.
  • of Righteousnesse 316. 1.
  • counted—for Righteousnesse 605. 2.
  • Riot 803. 2.
  • Rioting 501. 2. 629. 1.
  • Rising of the Sunne 182. 1.
  • Rivers 338. 2.
  • thought it no Robbery 640. 1.
  • Rock 83. 2.
  • Rocks 893. 2.
  • Rock that followed them 544. 2.
  • Rod 521. 2. 523. 2. 612. 1.
  • iron Rod 878. 2.
  • beaten with Rods 589. 2.
  • a Roman 422. 2.
  • to the Romans 438.
  • Romans will come 304. 1.
  • Round about and within— 886. 1.
  • Round about the throne 883. 1. 884. 2.
  • Royal priest-hood 866. 2.
  • Rudiments 654. 1.
  • Rule in—662. 2.
  • measure of the Rule 587. 2.
  • same Rule 644. 2.
  • them which have the Rule 768. 1.
  • Rulers 49. 2. 151. 2.
  • Rulers of the Synagogue 151. 2. 388. 1.
  • Run 539. 1.
  • so Run 539. 1.
  • Running over 211. 2.
  • Rust 37. 1.
S.
  • Lord of the Sabbath 67. 1.
  • second Sabbath after the first 208. 1.
  • Sackcloth 16. 2.
  • Sacrifice 628. 1.
  • Sacrifice of praise 769. 2.
  • offered upon the Sacrifice 641. 2.
  • remains no more Sacrifice 753. 1. 841. 2.
  • Sad countenance 36. 2.
  • Sadducees 83. 1.
  • it hath been Said 30. 1.
  • Saints 619. 2.
  • ten thousand of his Saints 545. 2. 852. 2.
  • Salt 162. 2.
  • Salted with fire 162. 2.
  • Salvation 56. 2. 500. 2. 580. 1. 728. 2. 895. 2.
  • common Salvation 501. 1.
  • horn of Salvation 190. 2.
  • Samaritan 296. 2.
  • from Samuel 342. 1.
  • Sanctify 301. 2. 748. 2.
  • Sanctified 532. 2.
  • Sardis 881. 1.
  • Satan 85. 1.
  • deliver to Satan 523. 1.
  • Satans seat 876. 1.
  • Satisfie the flesh 656. 2.
  • Save with fear 519. 2.
  • Save the sick 786. 1.
  • Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1.
  • few Saved 895. 1.
  • they that be Saved 794. 1.
  • Saved in child-bearing 690. 1.
  • Saved from their enemies 760. 1.
  • Saved, yet so as by fire 518. 2.
  • Saving of the soul 754. 1.
  • Saviour 348. 1.
  • Saul 387. 2.
  • a sweet Savour 628. 1.
  • Scarcely 804. 2.
  • School of Tyrannus 166. 2. 412. 1.
  • Scoffers 817. 1. 820. 1.
  • Scourge 263. 1.
  • Scourging 422. 1.
  • Scribes 74. 2. 151. 1. 291. 1. 513. 2.
  • their Scribes 206. 2.
  • Scrip 55. 1.
  • Scriptures 152. 1.
  • search the Scriptures 514. 1.
  • Sea 218. 1. 257. 2. 894. 1.
  • through the Sea 544. 1.
  • way of the Sea 21. 2.
  • Sea side 894. 1.
  • Seal up—and write not 904. 1.
  • as many as have not the Seal 901. 1.
  • Sealed 626. 1.
  • Sealed in their foreheads 894. 2.
  • for a Season 682. 1.
  • at a certain Season 281. 2.
  • Seasons 333. 1.
  • times and Seasons 672. 1.
  • Second appearing 729. 2.
  • Secret chambers 123. 2.
  • See God 26. 1.
  • Seek death 901. 1.
  • it Seemed good 296. 1.
  • Seen 34. 1.
  • Seen God 832. 2.
  • Self-willed 782. 2.
  • in your Selves 777. 1.
  • Send 301. 2.
  • so Send I you 326. 1.
  • Send her away 81. 1.
  • Sensual 853. 2.
  • Sent unto him 213. 1.
  • as my Father Sent me 878. 2.
  • Separate 210. 1. 298. 1. 680. 1. 699. 1.
  • Separated 597. 2.
  • build the Sepulchres 229. 2.
  • whited Sepulchres 114. 1.
  • old Serpent 910. 1.
  • Serpents 780. 1.
  • like Serpents 902. 2.
  • take up Serpents 182. 2.
  • Servant of the Church 508. 1.
  • Servant of Jesus 847. 1.
  • Servant of sin 601. 2.
  • Servants 92. 2. 538. 2.
  • to be Served 805. 2.
  • Served God with fastings 196. 2.
  • Service 748. 1.
  • Serving the Lord 497. 1.
  • Set 794. 2.
  • Set up false witnesse 134. 1.
  • Seven spirits 866. 1. 884. 1.
  • Seven thunders 904. 1.
  • Shadow 654. 2.
  • Shadow of change 773. 2.
  • Shadow of death 192. 2.
  • Shaken in mind 680. 1.
  • suffer Shame 349. 1.
  • seen his Shape 832. 2.
  • use Sharpnesse 594. 1.
  • Sheep 287. 1. 301. 1.
  • Sheep-market 280. 1.
  • Shew the Lords death 132. 1.
  • Shew thy self to the priests 44. 1.
  • Shew of wisedome 656. 2.
  • whose Shoes I am not— 17. 2.
  • Shod 632. 1.
  • Shortly come to passe 855.
  • Shrines 413. 1.
  • Shunne 709. 1.
  • Sharp sickle 920. 1.
  • Signe 435. 1.
  • Signe of the sonne of man 124. 2.
  • Signes 350. 2. 915. 1.
  • Silence in heaven 187. 1. 896. 1.
  • first Simon 271. 1.
  • Single eye 37. 2.
  • Sin 752. 1.
  • committeth Sin 831. 1.
  • law of Sin 472. 2. 476. 1.
  • man of Sin 680. 2.
  • Sin to death 841. 1.
  • of Sin 316. 1.
  • Sin for us 578. 2.
  • Sin not 625. 2.
  • these—that ye Sin not 824. 2.
  • if we say that we have no Sin 823. 1.
  • Sin that doth so easily beset us 763. 1.
  • Sins 830. 2.
  • committed Sins 786. 2.
  • some mens Sins are open before— 701. 2.
  • Sinner 213. 1. 601. 2.
  • Since 817. 2.
  • Sincere milk 792. 1.
  • elect Sister 843. 1.
  • Sit 34. 2.
  • Sit down with Abraham—45. 1.
  • Slain 891. 2.
  • Sleight 624. 1.
  • whom ye Slew 115. 2. 859.
  • let them Slip 728. 1.
  • Slumber 494. 1.
  • Smell of sweet savour 628. 1.
  • Smoke 902. 2.
  • Smoke of her burning 804. 1.
  • Smoking flax 68. 1.
  • Smote him 134. 2.
  • Smyrna 874. 2.
  • be Sober 719. 1.
  • spiritually Sodom 856.
  • Soft raiment 31. 2.
  • Sojourn 354. 2.
  • Sold under sin 470. 2.
  • seemed to be Somewhat 599. 2.
  • Songs 630. 1.
  • if Sonnes then heires 477. 1.
  • a Sop 309. 1.
  • Sorrow 192. 1. 554. 1.
  • Sorrows 891. 2.
  • the king was Sorry 76. 1.
  • Souldier that kept him 436. 1.
  • a good Souldier 688. 2.
  • Soul 674. 1.
  • Souls under the altar 856.
  • Souls of those—slain 891. 2.
  • Souls of men 935. 2.
  • their Sound 490. 2.
  • Sound in the faith 874. 1.
  • Sounding brasse 554. 1.
  • I will not Spare 593. 1.
  • Speak 765. 2.
  • Speak against 69. 2.
  • Speak evill of dignities 842. 651. 1.
  • Speak the word 359. 2.
  • Spear-men 425. 2.
  • Spikenard 176. 1.
  • Spirit 28. 2. 222. 1. 360. [...] 2. 674. 1. 800. 2.
  • in the Spirit 591. 1. 862.
  • by Spirit 679. 2.
  • bound in the Spirit 417. 1.
  • burned in Spirit 409. 1.
  • pressed in Spirit 409. 1.
  • my Spirit 782. 1.
  • Spirit of God 804. 1.
  • [Page] Spirit spake 425. 1.
  • Spirit speaketh expressely 817. 1.
  • a Spirit or an Angel 425. 2.
  • Spirit of slumber 139. 1.
  • Spirit of meeknesse 612. 1.
  • Spirit and power 515. 1.
  • Spirits in prison 799. 1.
  • seven Spirits 866. 1. 884. 1.
  • Spiritual 222. 1. 513. 1. 551. 1. 612. 1. 853. 2.
  • Spiritual Sodome 856.
  • Spoil 654. 1.
  • Spoiles 742. 1.
  • Spots in your feasts 524. 1.
  • Sprinkling of the—790. 1.
  • Staffe 55. 1.
  • top of his Staffe 758. 2.
  • Staggered 460. 2.
  • pray Standing—34. 2.
  • his Starre 10. 2.
  • a Starre fall 900. 1.
  • morning-Starre 879. 1.
  • Starre of Remphan 356. 2.
  • Starres 869. 2. 898. 2.
  • Stature 38. 1.
  • unjust Steward 244. 1.
  • Stiff-necked 357. 2.
  • where is thy Sting? 565. 2.
  • white Stone 876. 2.
  • one Stone upon another 119. 1.
  • such should be Stoned 296. 1.
  • Storme of winds 149. 2.
  • Straightway 206. 1.
  • think it Strange 803. 1.
  • Strange land 354. 1.
  • Strangers 138. 2. 619. 2.
  • Strangled 398. 1. 399. 2.
  • Street 947. 2.
  • corners of the Streets 34. 2.
  • Stretched forth his hand 383. 1.
  • Strife 784. 2.
  • Strikers 806. 1.
  • examine with Stripes 263. 2.
  • Strong holds 587. 1.
  • Stronger meat 736. 2.
  • made Subject 478. 1.
  • bring into Subjection 540. 2.
  • Subverting 397. 1.
  • Substance 757. 1.
  • Succourer of many 218. 1. 508. 1.
  • Suffered in the flesh 803. 1.
  • Sunne 909. 1. 898. 2.
  • Sunne became black 892. 1.
  • Sunne, moon and starres 898. 2.
  • let not the Sunne goe down 625. 2.
  • Superfluity of naughtinesse 525. 2.
  • Superscription 107. 1.
  • Superscription of his accusation 181. 1.
  • Superstitious 406. 1.
  • Supper being ended 309. 2.
  • Lords Supper 132. 2.
  • his own Supper 132. 2.
  • Supplications 689. 1.
  • I Suppose 329. 2. 532. 2.
  • make—Sure 811. 2.
  • Sure mercies 389. 1.
  • Swear by the Temple 112. 2.
  • Sweat like drops of bloud 260. 2.
  • great Swelling words 853. 1.
  • Swine 46. 2.
  • Sword 19. 1.
  • a Sword shall pierce—196. 1.
  • Synagogue 34. 2.
  • ruler of the Synagogue 151. 2. 388. 1.
  • put out of the Synagogue 298. 1.
  • Synagogue of Satan 875. 1.
T.
  • Tabernacle of Moloch 356. 2.
  • Tabernacle of witnesse 357. 1.
  • Table 103. 1.
  • his Taile 910. 1.
  • in their Tailes 902. 2.
  • Take to thee 7. 1.
  • Take that is thine 210. 2.
  • made to be Taken 815. 1.
  • Tamed 780. 1.
  • will not Tarry 752. 1.
  • Tast not 656. 1.
  • Taught of God 286. 2. 670. 2. 832. 2.
  • Taxed 195. 1.
  • Teach 551. 2.
  • Teach in Synagogues 50. 2.
  • Teachers 551. 1.
  • Tear 162. 1.
  • Tell no man 42. 1.
  • Temperance 427. 2.
  • Temperate 539. 1.
  • Tempest 815. 2.
  • captains of the Temple 260. 2.
  • gold of the Temple 112. 2.
  • veil of the Temple 264. 2.
  • swear by the Temple 112. 2.
  • defile the Temple of God 518. 1.
  • sitteth in the Temple of God 682. 1.
  • Temple of the Tabernacle 921. 1.
  • lead into Temptation 35. 2.
  • Tempt the Lord 21. 1.
  • Tempted 668. 1. 729. 1. 758. 2. 759. 2.
  • that ye may be Tempted 875. 2.
  • Tenth of the spoiles 742. 2.
  • Terrifying by letters 586. 2.
  • Testament 1. 2.
  • Testified 409. 1.
  • Testimony of Jesus 865. 1.
  • for a Testimony 44. 1.
  • Tetrarch 198. 1.
  • giving of Thanks 628. 1. 689. 2.
  • at thy giving of Thanks 559. 1.
  • That it might—8. 1.
  • That seeing—149. 1.
  • into the Theatre 564. 2.
  • a Theefe in the night 808. 820. 2.
  • Theeves 104. 1. 139. 1.
  • Thence 432. 1.
  • Theophilus 187. 1.
  • Therefore 214. 2. 291. 2.
  • Theudas 121. 1. 348. 2. 828. 1.
  • They shall call—8. 2.
  • They may receive—244. 2.
  • Think 17. 1. 520. 1. 555. 2.
  • Third time 592. 1.
  • Third part of the sea 898. 2.
  • Third part of the sunne— 897. 2.
  • This 348. 1.
  • Thongs 422. 1.
  • a Thorne in the flesh 591. 2.
  • Thought 179. 2.
  • Thoughts 449. 1. 478. 1.
  • evil Thoughts 80. 1.
  • ten Thousand of his Saints 85. 2. 555. 2. 852. 2.
  • a Thousand years 940. 1.
  • hundred fourty four Thousand 895. 1.
  • Three days and Three nights 71. 1.
  • Three Taverns 435. 2.
  • Threescore and fifteen 455. 1.
  • took him by the Throat 93. 2.
  • Throne 924. 2.
  • Throne of God and of the Lamb 947. 1.
  • Throne of grace 734. 2.
  • Throne of Satan 876. 1.
  • Thrones 650. 1.
  • Thunders 364. 1. 904. 1.
  • Thunders and voices 307. 1.
  • Thus 278. 1.
  • Thyatira 877. 1.
  • the rest in Thyatira 869. 2.
  • Time no longer 904. 1.
  • Time of figges 167. 1.
  • Time of incense 187. 1.
  • in his Time 682. 1.
  • at this Time 485. 1.
  • Times of the Gentiles 256. 1.
  • Times and seasons 672. 1. 820. 2.
  • Timotheus 367. 1. 685. 1. 705. 1.
  • Tinkling 554. 1.
  • one Tittle 29. 1.
  • Titus 715. 1.
  • Together 334. 1.
  • out of the Tombes 46. 2.
  • speak with Tongues 553. 1.
  • diversities of Tongues 552. 2.
  • Took not on him—729. 2.
  • Torment 151. 1. 523. 2.
  • Tormented 900. 1.
  • grievously Tormented 44. 2.
  • Tormentors 93. 2. 151. 1.
  • Tortured 758. 2.
  • Touch not 655. 2.
  • Town-clerk 414. 2.
  • Toile 38. 2.
  • Trample 40. 1.
  • Trampled on the Sonne of God 753. 1. 841. 1.
  • Trance 367. 2. 495. 1.
  • Transferred in a figure 470. 1.
  • Transgressor 602. 2.
  • Trees 894. 2.
  • cast a Trench 253. 1.
  • Tribute to Caesar 168. 1.
  • Tribute-money 89. 1.
  • Troubled 304. 1. 680. 1.
  • Troubled on every side 576. 1.
  • True 288. 2. 881. 2.
  • Truth 81. 2. 449. 1. 555. 2.
  • Truth which is after godlinesse 695. 2.
  • pillar and ground of Truth 694. 1.
  • doe not the Truth 823. 2.
  • sound a Trumpet 34. 1.
  • seven Trumpets 897. 1.
  • Turn away ungodlinesse 495. 2.
V.
  • Vain 665. 1.
  • Vain conversation 68. 2.
  • run in Vain 600. 1.
  • Vanity 478. 2. 853. 2.
  • Variablenesse 773. 2.
  • Vaunteth not 554. 2.
  • Veil of the Temple 264. 2.
  • Vengeance 435. 1.
  • Vessel 104. 1.
  • chosen Vessel 793. 2.
  • his Vessel 669. 1.
  • Vials 888. 2.
  • in Victory 565. 1. 68. 2.
  • fruit of the Vine 133. 2.
  • suffer Violence 61. 2.
  • Viper 435. 2.
  • generation of Vipers 832. 2.
  • Virtue 810. 2.
  • Visible and invisible 651. 1.
  • Vision 188. 1. 425. 1.
  • Vision by night 425. 1.
  • Visit the Gentiles 397. 1.
  • Visit the fatherlesse 774. 2.
  • day of Visitation 795. 1.
  • Unawares brought in 600. 1.
  • Unbelievers 124. 1.
  • Unbelieving 874. 1.
  • as Uncertainly 540. 1.
  • Unchangeable 743. 2.
  • become Uncircumcised 533. 2.
  • Unclean 532. 2.
  • Uncleannesse 625. 2. 666. 1.
  • Unction 368. 2.
  • Unction from the holy one 130. 2.
  • keep Under 540. 2.
  • Under the altar 891. 2.
  • Under her feet 909. 2.
  • Understand 704. 1. 629. 2.
  • Understand not 850. 2.
  • let him that hath Understanding— 916. 2.
  • without Understanding 446. 2.
  • hard to be Understood 820. 1.
  • Unequally yoked 580. 2.
  • Ungodly 849. 2.
  • Unjust steward 243. 1.
  • Unknown God 407. 2.
  • Unlearned 558. 2.
  • Unleavened bread 177. 2.
  • Unprofitable servant 68. 2. 247. 1.
  • Unprofitable works 68. 2.
  • Unquenchable fire 18. 1.
  • Unreasonable 684. 1.
  • Unrighteous Mammon 113. 2. 244. 1.
  • Unrighteousnesse 245. 1. 446. 1.
  • Unruly 673. 2. 842. 1.
  • Unseemly 555. 1.
  • Unspotted from the world 774. 2.
  • Unstable 820. 1. 840. 1.
  • Unthankfull 189. 1.
  • Unwise 629. 2.
  • Voice 307. 1. 364. 1.
  • heard his Voice 832. 2.
  • know my Voice 287. 1.
  • Voices 307. 1.
  • Voices and thundrings—897. 1.
  • great Voices in heaven 904. 1. 907. 2.
  • Voluntary humility 655. 1.
  • Vow 409. 1.
  • Upholding 727. 1.
  • Upper chamber 333. 1.
  • turned the world Upside down 405. 2.
  • as from Us 680. 1.
  • the Using 656. 1.
  • Usurie 92. 2.
  • Utter 74. 2.
  • Utterance 512. 1.
W.
  • Way of the sea 21. 2.
  • Ways 773. 2.
  • Ways of unrighteousnesse 852. 1.
  • Wait 477. 2.
  • Walk worthily 832. 2.
  • I must Walk 227. 2.
  • Walking after their own lusts 817. 1.
  • Wall 945. 1.
  • of her Want 168. 2.
  • wax Wanton 699. 2.
  • Warre a good Warfare 688. 2.
  • weapons of our Warfare 586. 2.
  • men of Warre 263. 1.
  • Warres and fightings 784. 1.
  • Was, and is not 858.
  • Wash 157. 2.
  • Wash hands 79. 1.
  • Washed 309. 1.
  • Washed in his bloud 866. 2.
  • Washing of regeneration 275. 1.
  • a Watch 261. 1.
  • keep Watch 196. 1.
  • Water and bloud 323. 2.
  • came by Water and bloud 837. 1.
  • baptize with Water 17. 1. 332. 1.
  • born of Water 275. 1.
  • by Water 801. 1.
  • living Water 278. 1.
  • a Wave driven by the wind 773. 1.
  • Weak 398. 2. 535. 1. 608. 1.
  • Weaknesse of the flesh 466. 2.
  • Weary me 250. 1.
  • Wearied 764. 1.
  • Wedding garment 106. 1.
  • Weeping 45. 2.
  • Weight of glory 576. 2.
  • lay aside every Weight 763. 1.
  • letters Weighty 586. 2.
  • Went and preached 800. 2.
  • What have I to doe with thee? 272. 1.
  • Where it ought not 123. 1.
  • Wherefore 463. 1.
  • in Which 820. 1.
  • White raiment 882. 1.
  • your Whole spirit 674. 1.
  • Why could not—162. 2.
  • that Wicked 680. 2. 683. 1.
  • Wickednesse 801. 1.
  • Widows 698. 1.
  • a sister a Wife 508. 1. 698. 1.
  • Wild honey 16. 2.
  • Wiles of the devil 624. 2.
  • Will 139. 1.
  • his Will 710. 1.
  • Will of the flesh 269. 2.
  • Will of man 269. 2.
  • Will doe 286. 2.
  • [Page] for I Will 232. 1.
  • Will he give—40. 2.
  • sin Wilfully 752. 1. 84 [...]. 2.
  • Willingly 538. 1. 818. 1.
  • Will-worship 655. 2.
  • Wine of wrath 139. 1. 919. 2.
  • Wine mingled with myrth 139. 2.
  • under her Wings 237. 1.
  • Winked at 456. 1.
  • Wise 513. 2.
  • Wise men 10. 1.
  • Wisedome 513. 2.
  • here is Wisedome 919. 2.
  • Wisedome of the just 188. 1.
  • Wisedome justified of her children 62. 2.
  • Witchcraft 611. 2.
  • Withdrawn [...]60. 1.
  • Withdrew 602. 2.
  • trees who [...]e fruit Withereth 852. 1.
  • Withholdeth 682. 1, 2.
  • Within 48. 1.
  • they Without us 760. 2.
  • Witnesse 881. 1.
  • tabernacle of Witnesse 357. 1.
  • Witnesses 763. 1.
  • two Witnesses 906. 1.
  • before many Witnesses 704. 1.
  • three beat Witnesse 837. 2. 838. 1.
  • Woe, Woe, Woe, 899. 1.
  • second Woe 907. 1.
  • Wolves 614. 1.
  • Woman fled into the wildernesse 910. 1.
  • separated from my mothers Wombe 597. 2.
  • Wondered after the beast 913. 1.
  • Wonders 552. 1.
  • Wood, hay, stubble 518. 1.
  • Word 11. 2. 186. 1. 652. 2.
  • by Word 680. 1.
  • preach the Word 359. 1.
  • Word of God 301. 2. 696. 2. 734. 1. 818. 1.
  • unto whom the Word of God came 301. 1.
  • Work 610. 1. 640. 1. 760. 1.
  • a good Work 692. 1.
  • Work redemption 456. 2.
  • if any—not Work, let him— 684. 2.
  • Works 455. 1.
  • good Works 720. 1.
  • Works of God 286. 1.
  • Worketh 682. 2.
  • effectually Worketh 666. 2.
  • Working—to doe 840. 1.
  • World 190. 2. 463. 2. 651. 2. 654. 1. 819. 2. 907. 2. 908. 2. 915. 2.
  • all the World 120. 1. 122. 1. 19 [...]. 1.
  • this World 513. 1.
  • in this World 70. 2.
  • before the World began 716. 1.
  • from the creation of the World 433. 1.
  • World to come 738. 2.
  • a World of iniquity 779. 2.
  • World of the ungodly 801. 1.
  • Worm wood 898. 2.
  • Worship 42. 1.
  • Worship at the feast 307. 1.
  • Worshipped 681. 2.
  • a Worshipper of Diana 414. 2.
  • Worshippers 367. 1.
  • Worthy 697. 2.
  • counted Worthy 699. 2.
  • Worthy of death or of bonds 430. 1.
  • not Worthy of life 286. 2.
  • walk Worthily 832. 2.
  • I Would 611. 1.
  • what ye Would 471. 2.
  • Would 536. 2.
  • Wounded to death 919. 1. 915. 1.
  • Wrath 625. 2.
  • Wrath to come 15. 1.
  • Wrath of the Lamb 8 [...]3. 2.
  • Wrist 156. 2.
  • Written with my own hand 1 [...]4. 1.
  • Written in heaven 765. 1.
  • Written within and on the backside 887. 2.
  • Wrought 98. 1.
Y.
  • Yea and nay 570. 1.
  • a Year agoe 583. 2.
  • after two Years 527. 2.
  • fourteen Years after 599. 1.
  • four hundred Years 354. 1.
  • a thousand years 867. 2.
  • unequally Yoked 580. 2.
  • Young men 178. 1.
  • Younger 260. 2. 718. 1.
Z.
  • Zacharias son of Barachias 114. 2.
  • Zeal 784. 2.
  • bitter Zeal 779. 1.
  • Zelots 54. 2.

Places of the Old Testament incidentally explained.

Genesis
Chap.ver.Pag.col.
II.4.6.1.
VI.2.801.1.
 3.799.1.
 5.80. 1. 801.1.
 11.524.2.
IX.27.270.1.
XIV.1.22.2.
XXI.9.544.2.
XXXVII.2.6.1.

Exodus
VII. [...]190.1.
IX.14, 15.486.2.
XX.9, 10.48.2.
XXVIII.3.223.1.
XXXI.2.223.1.
XXXII.6.544.2.

Numbers
XI.17, 25, 26, 29.223.2.
XXII.37.798.2.

Deuteronomie
XXIX.3.710.1.
XXXIII.2.852.2.
XXXIV.9.700.1.

Josua
XII.23.22.2.

Judges
XIV.6.223.2.
XVII.2.134.1.

Ruth
III.1.731.1.

I. Samuel
IV.21.269.2.
X.6.223.2.
XVIII.10.190.1.
XX.25.883.2.

II. Samuel
XVII.23.138.1.
XXIV.1.244.2.

I. Kings
VIII.31.134.1.

II. Kings
I.8.16.1.
II.9.699.2.
IV.16.485.1.
 42.55.2.
IX.11.190.1.

I. Chron.
III.17.6.2.

Ezra
X.1.116.1.

Job
II.4.187.2.
XII.18.233.2.

Proverbs
X.12.787.1.
XI.18.7.2.
XX.21.18.1.
XXVIII.5.VIII. 
XXVII.1.782.2.
XXIX.24.134.1.

Ecclesiastes
IV.14.6.1.
VIII.11.186.1.

Canticles
III.11.667.2.

Isaiah
VI.9, 10.149.1.
VII.13, 14.8. 2. 21.2.
VIII.16.736.1.
IX.1.21.2.
XXVIII.16.793.1.
XXXIII.18.514.1.
XXXV.8.VIII. 
XL.5, 6, 7.15.1.
 13.515.2.
XLI.15.18.1.
LIII.1.710.1.
LIV.13.III. 
LXV.1.59.1.

Jeremiah.
I.5.122.1.
IV.11.18.1.
 16.122.1.
XXXI.32.744.1.
 34.III. 
XLIV.19.525.2.

Ezechiel
XI.19.VIII. 
XVI.12.667.2.
XXIII.44.667.2.
XXIV.17.36. 1. 49.2.

Daniel
VII.9.883.2.
VIII.10.124.1.

Hoseah
II.19.112.2.
IV.12.407.1.

Joel
II.17.117.2.
 28.II. 

Amos
V.26.356.2.

Habakkuk
I.5.389.2.

Haggai
II.5.IX. 
 7.477.2.

Zechariah
III.1.851.1.
 8.192.1.
IV.10.866.1.
VI.12.192.1.
XIII.14.16.2.
XIV.5.852.2.

Malachie
III.17.795.1.
IV.5, 6.87. 1. 88.1.
  187.2.

Tobit
III.1.138.1.

Ecclesiasticus
XVI.14.244.2.
XLVIII.14.189.2.
L.15.187.1.
A Note of some few places in Ancient Writers occasionally corrected.
  • Alexander Aphrodis 445. 1.
  • Aristeas 131. 1.
  • Aristophanes 95. 1.
  • Cebes Tab. 716. 2.
  • Chalcidius 10. 2.
  • Cyrillus Hierosol. Catech. 701. 2.
  • Digest. 130. 1, 2.
  • Hesychius 29. 1. 35. 1. 36. 2. 51. 1. 68. 1. 88. 1. 89. 1. 104. 1. 130. 2. 154. 1, 2. 162. 1. 178. 1. 188. 2. 189. 1. 226. 1. 230. 2. 249. 1. 309. 2. 339. 2. 348. 1. 388. 1. 390. 1. 403. 2. 412. 1. 414. 1. 415. 2. 422. 1. 433. 2. 521. 1. 532. 1. 554. 1. 555. 1, 2. 564. 2. 576. 2. 610. 2. 624. 2. 642. 1. 696. 1. 709. 1. 721. 1. 834. 2.
  • Liturgie Graec. 69. 1.
  • Menolog. 876. 1.
  • Origen apud Euseb. 874. 1.
  • Phavorinus 88. 1. 89. 1. 99. 2. 154. 1. 249. 1. 339. 2. 388. 1. 532. 1. 554. 2. 642. 1. 666. 2. 696. 1.
  • Ptolemie 803. 2.
  • Septuagint 144. 2. 236. 2. 485. 1. 727. 1. 804. 1.
  • Stephanus Byzant. 853. 1.
  • Strabo 17. 1.
  • Suidas 521. 1.
  • Targum Hierosolym. 485. 1.
  • Tertullian Scorpiac. 834. 2.
  • De Bapt. 491. 1.
  • De Resurrect. Carn. 491. 2.
  • Theophylact 670. 1.
  • Thomas Magister 103. 2.
  • Zenobius 178. 2.

A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane, London.

Books written by Dr. Hammond, and printed for Richard Royston, and Richard Davis.

A Paraphrase and Annotations upon all the books of the New Testament by Hen. Ham­mond, D. D. in fol. the second Edition enlarged.

2. A Paraphrase & Annotations upon the books of the Psalms briefly explaining the difficulties thereof, by Hen. Hammond D. D. fol. new.

3. The Practical Catechism, with other English Treatises, in two volumes in 4.

4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis & Primaeva Antiquitate ad [...]truuntur, contra sententiam D. Blondelli & aliorum in 4.

5. A Letter of Resolution of six Queries in 12.

6. Of Schism. A defence of the Church of England against the exceptions of the Roma­nists, in 12.

7. Of Fundamentals in a notion referring to practice, in 12.

8. Paraenesis, or a seasonable exhortation to all true sons of the Church of England, in 12.

9. A Collection of several Replies and Vin­dications published of late, most of them in de­fence of the Church of England, now put toge­ther in four volumes. Newly published, in 4.

10. The Dispatcher Dispatch'd, in Answer to a Roman Catholick Book, intituled Schism Dispatch'd, in 4. new.

11. A Review of the Paraphrase and Annota­tions on all the Books of the New Testament, with some additions and alterations, in 8.

12. Some profitable directions both for Priest and people, in two Sermons in 8. new.

Books and Sermons written by J. Taylor D. D.

[...], A Course of Sermons for all the Sundays of the year; together with a dis­course of the Divine Institution, Necessity, Sa­crednesse and Separation of the Office Ministe­rial, in fol.

2. The history of the Life and Death of the Ever-blessed Jesus Christ, third Edition in fol.

3. The Rule and Exercises of holy living, in 12.

4. The Rule & Exercises of holy dying, in 12.

5. The Golden Grove, or, A Manuall of daily Prayers, fitted to the daies of the week, together with a short Method of Peace and H [...] ­liness, in 12.

6. The Doctrine and Practice of Repentance rescued from popular Errors, in a large 8. newly published.

7. A Collection of Polemical and Moral dis­courses, in fol. newly reprinted.

8. A Discourse of the Nature, Offices and Measure of Friendship, in 12. new.

9. A Collection of Offices or forms of prayer fitted to the needs of all Christians, taken out of the Scriptures and Ancient Liturgies of se­verall Churches especially the Greek, together with the Psalter or Psalms of David after the Kings Translation, in a large octavo newly published.

10. Ductor Dubitantium, or Cases of Con­science, fol. in two vol. Now in the Press.

Books written by Mr. Tho. Pierce Rector of Brington.

THe Christians Rescue from the grand error of the heathen, touching the fatal necessity of all events, in 5. Books in 4. new.

The new Discoverer Discover'd, by way of Answer to Mr. Baxter, with a rejoynder to his Key for Catholicks and Disputations about Church-government. 4. new.

The Sinner Impleaded in his own Court, whereunto is added the grand Characteristick whereby a Christian is to be known, in 12. newly printed.

The Lifelesnesse of Life on the hither side of Immortality, with a timely caveat against pro­c [...]astination.

Books in fol.

[...], Ecclesiae Anglicanae Suspiria, The Tears, Sighs, Complaints, and Prayers of the Church of England: setting forth her former Constitution, compared with her present condi­tion; also, the visible Causes, and probable Cures of her Distempers, by John Gauden D. D. of B [...]cken in Essex. fol. new.

Fifty Sermons preached by the Reverend and Learned Jo. Donne D. D. in fol.

The history of the Church of Scotland by Dr. Spotswood Archbp. of St. Andrews. fol.

A Commentary upon all the Books of the Old Testament, viz.

1. Upon the Pentateuch or five books of Moses in one volume, in fol.

2. Upon the Historical part from Joshua to Esther, in fol.

3. Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song.

4. Upon all the Prophets both great and small, 4. volumes, by John Mayer D. D. sold by Rich. Royston at the Angel in Ivy-lane.

[...] Sacra, or a collection of Posthumous Lectures, delivered at St. Pauls & at St. Giles his Church, by the Right Reverend Father in God Lancelot Andrews, Lord Bishop of Winchester, in fol. new.

The Works of that late Reverend and Learned Divine Mr. Jos. Mead collected together in one volume fol. now in the presse, with many addi­tions never before printed.

Coena quasi [...], The new Enclosure broken down, or the Lords supper laid open in common, lately printed in 4. and now reprinting in fol. with large Additions, by Will. Morrice Esq. of Worrington in Devon.

Books in 40.

The Law of Laws, or the excellency of the Ci­vil Law, by Dr. Robert Wiseman, 4.

The plain mans sense exercised to discern both good and evil; or a discovery of the errors, heresies, and blasphemies of these times, and the tolera­tion of them, by Will. Lyford B. D. 4.

The Magistrates authority, a Sermon, 4.

His defence of the Ministry 4.

The persecuted Minister, or a defence of the Ministry and the Church, by J. Langly Minister of the Gospell 4. new.

Certamen Religiosum, or a Conference betwixt the late King Charles and the Lord Marques of Worcester concerning Religion, by Chr. Cart­wright B. D. 4.

The Royalists defence printed at Oxon. 4.

The Regall apology printed at Oxon. 4.

Bishop Bramhalls fair warning against the Scotch Discipline 4.

Sacro-sancta Regum Majestas by the Arch­bishop of Tuam 4. printed at Oxon.

Doctor Stuards answer to Fountains letter 4.

Doctor Fern's Sermon at the Isle of Wight.

Episcopacy and Presbytery asserted by Dr. Ferne, 4.

Six excellent Sermons by Mr. Willan Vicar of Hoxne, 4.

A full Answer to a Declaration of the House of Commons concerning no more addresses to the King, 4.

The Exemplary lives and Memorable acts of the 9. most worthy women of the world, 3. Jews, 3. Gentiles, 3. Christians, by Tho H [...]ywood 4.

A Discourse of the state Ecclesiasticall 4.

An Expedient for composing differences in re­ligion, 4.

The Quakers wild questions objected against the ministers of the Gospel and many Sa [...]ed Acts and Offices of Religion, by R. Sherlock B. D. and Minister of the Gospel 4.

Notes upon some passages of Scripture by Francis Gregory of Oxon 4.

A pathetical perswasion to pray for the peace of Jerusalem, by Dr. Griffith 4.

Sir Robert Philmores advertisment touching Witches to the Jurymen of England 4.

[...], or a Treatise of self-denial 4.

The Image unbroken, or a vindication of his Majesties book entitled A Pourtraiture of his Sa­cred Majesty in his solitudes and sufferings, in 4. by B. Bramhall in a replie to Milton.

Certain Sermons and Letters of defence by Dr. Mayne 4.

The Shepheards Oracle, by Fr. Quarles,

New Distemper, by Fr. Quarles,

Loyal Convert, by Fr. Quarles,

Solomons recantation by Fr. Quarles,

Virgin Widdow, by Fr. Quarles,

The Refuter Refuted, or Dr. Hammond's [...] Defended, against the Impertinent Cavils of Mr. Henry Jeanes Minister of Gods word at Chedzoy in Somersetshire, by a third person. newly extant, 4.

The Dippers dipt, or, the Anabaptists Duck'd and Plung'd over Head and Eares, the seventh Edition, by Daniel Featley, D. D.

Books in large 80.

Nomenclatura brevis by Mr. Gregory of West­minster 8.

Etymologicum Parvum in usum Scholae West­monasteriensis, 8.

Examen Historicum, or an Examination of the mistakes, falsities, and defects in some modern Histories, by Dr. Peter Heylin.

Reliquiae Sacra Caroli [...]ae, or the Works of that Great Monarch & Glorious Martyr King Charles the first, 8. with a short view of his life and death.

An Essay upon Statius, or the five first Books of Pub. Papinius Statius his Thebais, by T. Ste­phens Schoolmaster in St. Edmundsbury, 8.

Balzack [...] Letters the fourth part, 8.

Enchiridion of Fortifications, or a handfull of knowledge in Martial affaires, Demonstrating both by Rule and Figure, (as well Mathemati­cally by exact Calculations, as Practically) to fortify any body either Regular or Irregular, how to run Approaches, to pierce through a Cour­terscarp, to make a Gallery over a Mote, to spring a Myne, &c. with many other notable matters belonging to War, useful, and necessary for all Officers, to enrich their knowledge and practise.

[...]: O [...], the History of Animals as they are usefull in Physick and Chirurgery, by Dr. Schroder, 8. new.

A treatise of divine providence by the Bishop of Dur [...]sme 8.

[Page] A Discourse of auxiliary beauty or artificial handsomenesse betwixt two Ladies in point of conscience, 8.

Small 80.

Anglicisms Latiniz'd by Mr. Willis School­master, in usum Scholae Bristoliensis 8.

Mercurius Rusticus, or the Countries complaint against the plundrings and defacing of Churches by the late Oliver Cromwell & several sectaries, 8.

Judicium Universitatis Oxoniensis, &c. 8.

Severall pieces of Mr. Richard Gove Minister of the Gospel viz.

1. The Communicants Guide, or Instructions to young and old how they may receive the Lords Supper worthily.

2. Pious thoughts vented in pithy Ejacula­tions, 8. new.

3. The Saints Hony-comb 8.

An Excellent new piece lately published enti­tled the Art of Oratory for young students 8. new.

Vulgar errors in practice censured, 8. new.

The Catechisme of the Church of England Paraphras'd by R. Sherlock, B. D.

Books in 12.

The Grand conspiracy of the members against the mind, of the Jewes against their King, in 4 Sermons by Jo. Allington, 12.

Contemplation of heaven, or a descant upon the Praier in the Garden, by Tho. White Gent.

Mr. Lyfords Legacy, or a help to young people for the worthy receiving of the Lords Sup­per 12.

An Examination of Tilenus before the Triers in Utopia.

The Calvinists Cabinet unlock't, in an Apo­logy against Mr. Baxter, in vindication of the former Examination, by the same Tilenus Junior, 12. new.

Certain Considerations of present Concern­ment, touching this Reformed Church of Eng­land, by H. Ferne, D. D. 12.

A Compendious discourse upon the Case, as it stands betwixt the Church of England and the Church of Rome on the one hand, and again be­twixt the same Church of England and those con­gregations that have divided from it on the other hand, by H. Ferne D. D.

Doctor Cozens Devotions, 12.

Hobbs Philosophical Elements 12.

Sir George Stroudos discourse of Holy Love, 12.

Rosses Observations on Hobbs Leviathan 12.

Quarles Roa [...]erges and Barnabas, or wine and oyl for afflicted souls, 12.

The Mystery of Jesuitisme the second part 12.

Banquet Jests new and old by the Old Ar­ch [...]e 12.

The Saints Legacy, or a Collection of the promises, 12.

The Holy life and death of the Lady Lettice Vicountess Falkland, 12.

Motives for Prayer upon the 7. days of the week, by Sr. R. Baker Knight.

Christs Commination against Scandalizers by Jo. Tombs.

Devotion digested, by Peter Samwayes.

Amesii Antisynodalia 12.

Imago Regis Caroli, 12. &c.

Reliquiae Sacrae Carolinae, or the works of King Charles in a small volume, 24.

The Mystery of Jesuitisme, displaying the per­nicious maxims of the late Casuists, 12.

White salt, or a sober correction of a mad world in some well wishes to goodnesse, by Jo. Sherman, B. D. 12.

A CATALOGUE of Books printed for, and to be sold by Richard Davis at his shop near Oriall College in Oxford.

A View of the Threats and Punishments re­corded in Scripture, Alphabetically com­posed, with some brief observations upon several texts, by Zach. Bogan of C. C. C. in Oxon, 8.

—The Mirth of a Christian Life, and the sorrows of a wicked Life, 8.

Fides Apostolica, or, A discourse asserting the received Authours and Authority of the Apostles Creed: together with the grounds and ends of the composing thereof by the Apostles, the sufficien­cy thereof for the Rule of faith, &c. With a double Appendix, 1. Touching the Athanasian, 2. The Nicene Creed. by George Ashwell B. D. 8.

Ailmeri Musae Sacrae, seu Jonas, Jeremiae Threni, & Daniel Graece redditi carmine, 8.

Ad Grammaticen ordinariam supplementa quaedam. Editio 2. multis auctior. 8.

A Guide to the Holy City, or Directions and Helps to an Holy life, by John Reading B. D. 4.

Theses quadragesimales Philosophiae, Novae, in Scholis Oxonii Publicis, à Carolo Potter, 12.

Contemplationes Metaphysicae, Authore Georgio Ritscheli Bohemo, 8.

Aditus ad Logicam, Authore Samucle Smith, 8.

Elementa Log. Authore Edw. Brerewood, 12.

Johan. Buridani Quaestiones in octo Libros Politicorum Aristotelis, 4.

Robert. Baronii Philosophia Theologiae ancil­lans, Edit. nova. 12.

Rob. Baronii Metaphysica, Edit. nova, 12.

The hurt of sedition, by Sr. John Check. 4.

The Christian Race, a Sermon on Heb. 12. 1. by Tho. Barton, 4.

A Sermon on 2d of Tim. c. 3. v. 1, 2, 3, 4, 5. by Will. Chillingworth, 4.

A funeral Ser. on Phil. 1. 23. by Joh. Millet, 4.

A funeral Sermon on 1 Cor. 7. 29, 30, 31. by Tho. Hauskins, 8.

A Nomenclator of such Tracts and Sermons as have been printed or translated into English upon any place or book of the Scripture, now to be had in the Publick Libr. in Oxford, by Jo. Vernevill, 12.

The Vaulting-Master, or the Art of Vaulting illustrated with 16 brass figures, by Will. Stoaks 4.

Ramus Olivae, Concio habita ad Clerum in Templo Beatae Mariae Oxon. 8. Junii pro inchoando Termino. A Job. Wall, T. D. & Col. Aedis Christi Praebendario, 8.

A brief Treatise touching the preservation of the Eye-sight, by Walter Baley, sometimes Fel­low of N. Coll. Regius Professor in Physick, and Physician to Queen Elizabeth, 8.

Essaies and Observations, wherein many of the humours and diseases of the age are discovered and characterized, by a student in Theology 8.

Porta Mosis, sive Dissertationes aliquot à R. Mose, Maimonide, nunc primum Arabicè prout ab ipso Authore conscriptae sunt, & Latinè editae. Unà cum Appendice Notarum Miscellanea, opera & studio Edvardi Pocockii, Linguae Hebr. & Arab. in Acad. Oxon. Professoris 4.

Idea Trigonometriae demonstratae. Item Prae­lectio de Cometis. Et Inquisitio in Bullialdi Astro­nomiae Philolaicae Fundamenta, Authore Setho Wardo, in Acad. Oxon. Astronomiae Professore Saviliano. 4.

—In Thomae Hobbii Philosophiam exercitatio Epistolica, 8.

Dolphi Phoenicizantes, &c. Authore Edm. Dickinsono, Med. Doc. & Mertonensis Coll. Socio, in 8.

Logicae Artis Compendium, Authore Rob. San­derson, Coll. Lincoln. in alma Oxoniensi quondam Socio, & in cadem Academia Sacrae Theol. postea Professore Regio. Edit. 5a. 12.

A Paraph. on Habakkuk, by Dr. Stoaks 4.

A Christian Legacy, viz.

1. A preparation for Death, &c. by Edward Hyde, D D. 12.

2. A Consolation against Death, &c. by Edward Hyde, D. D. 12.

Christ and his Church: or Christianity ex­plain'd, under 7. Evangelical and Ecclesiasti­cal Heads: With a Justification of the Church of England according to the true principles of Christian Religion, and Christian Communion, 4. 1658.

—A Christian Vindication of Truth a­gainst Error, concerning 7. Controversies; most between the Church of England and the Ro­manists, in 12. new.

Ri [...]. Gardiner Herefordensis, Specimen Orato­rium, 12.

The City Match, 4. both long since writ­ten by J. M. St. of Ch. Ch. Oxon.

The Amorous War, 4. both long since writ­ten by J. M. St. of Ch. Ch. Oxon.

Ovid's Invective against Ibis translated into English Verse, and the Histories therein briefly explained with Natural, Moral, Poetical, Poli­tical, Mathematical, and Theological Applicati­ons: by Jo. Jones, Teacher of a private School in Hereford, 8.

Two Assize Sermons, preached at Reading and Abingdon in Berks: with two others preach­ed at St. Maries in Oxford, by Jo. Hinckley, Mi­nister of the Gospel at Colschill in Berks. 12.

The Devil of Mascon, or a true Relation of what an unclean Spirit did and said at Mascon in Burgundy, attested by several persons of Eminen­cy, both for Learning and Piety, the third Edi­tion, 8.

Burgersdicii Metaphysica, 12.

Directions for a godly life: especially for com­municating at the Lords Table, by H. Tozer: the sixth Edition. 12.

Hen. Savilii Oratio coram Regina Elizabetha Oxoniae habita, &c. 4.

Juclli Apologia Ecclesiae Anglicanae Graeco­lat. 8.

Enchiridion Botanicum: Or a compleat Her­bal, containing the sum of what hath been hither­to published, either by ancient or modern Au­thors, both Galenical and Chymical, touching Trees, Shrubs, Plants, Fruits, Flowers, &c. in an Alphabetical order, in which are distinguish'd all that are in the Physick Garden in Oxford, shew­ing their Place, Time, Names, Kindes, Tem­perature, Vertues, Use, Dose, Danger, and An­tidotes, &c. by Ro. Lovell, St. Ch. Ch. Oxon. in 12.

The Circles of Proportion, and the Hori­zontal Instrument, &c. both invented, and the uses of both written in Latine, by William Oughtred, Aetonensis. Translated into Eng­lish, and set forth for the publique benefit, by W. F. And now by the Authors consent re­vised, corrected, and freed from all mistakes in the former Edition: and also much amplified and explained, by A. H. Gent. with brass Figures, 8. new.

The Natural Mans inability to attain a suffi­cient knowledge of In-dwelling Sin, in three Sermons, preached at St. Maries in Oxon, by Henry Hurst M. A. and Fellow of Merton Col­ledge, 8.

Exercitationes duae. Prima de Hysterica Pas­sione: secunda de affectione Hypochondriaca. Au­thore Nathaniele Highmoro, Artium & Medicinae Doctore, 8.

A Treatise proving the necessity of Humane Learning in the Ministry: by H. Thurman, St Ch. Ch. 8.

The end of the Catalogue,

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